THE BRIGHT STAR WHICH LEADETH wise men to our Lord jesus Christ: OR A familiar and learned exposition on the ten Commandments: gathered from the mouth of a faithful Pastor: by a gracious young man, sometime scholar in Cambridge. Ruth. 2. 17. Ruth gleaned, and carried it home to her mother. LAEORE ET CONSTANTIA woodcut, printer's seal LONDON. Imprinted by john Harison for Thomas Man, dwelling in Pater Noster Row, at the sign of the Talbot. 1603. To the Christian Reader. CHristian Reader, the good providence of God hath vouchsafed thee benefit abroad, by the labours of a reverent faithful Pastor, which he meant only to his own flock at home. These fruitful doctrines which in this book are offered to thee, were received from his mouth, but neither penned nor perused by himself, nor published with his consent or knowledge: for had he been willing that they should be exposed to open view, he would have garnished them with richer attire, and yet with modesty according to the Apostles rule, 1. Cor. 2. 1. Without affected excellency of words or carnal wisdom. They were collected by a godly ingenious young man, whose diligent attention and painfulness, deserve no small commendations: yet what hand or memory can follow so fast the fluent speech of an eloquent Preacher, as to set down all in the same form and elegancy wherein it is delivered? Moreover, at the printing divers faults have escaped, both of Orthography, pointing, and method in some places. But howsoever it is, a religious and well seasoned heart will find and feel herein such comfort and light, as that light and slender defects will easily be passed over. And let not God be defrauded of his due praise, who hath multiplied that food to feast so many, which of man was appointed to feed so few. And here is that in some degree verified, which 〈◊〉 Saviour foretold his Disciples, Luk. 12. 3● What ye have spoken in darkness shall be heard in light, and that which ye have spoken in the ear in secret places, shall be heard on the houses. Well good reader, let this and such other wholesome writings kindle thy desire to the preaching of the word, that thou mayst be more frequent in hearing, and judicious in understanding. Beware thou grow not conceited of a sufficiency to be found in reading good books, and so begin to distaste the ministery: they are not ordained to kill our appetites to the word, but to sharpen them. And so I commend thee to the Lord, who of his mercy grant thee wisdom, with good success to thy everlasting happiness, through jesus Christ. Thine in the Lord, R. C. A necessary Table, referring the Reader to the principal matters contained in this book. A. Abundance of love breeds abundance of patience. Fol. 20 Abraham's offering up of Isaac. 33. his courtesy. 46 Abusing of God's titles. 49 Abusing of his properties. 50 Adam's disobedience. 3. 98 Adultery. 53. 54. 55 Agnus Dei. 38 Ahabs sin. 38 All disorders of the second Table, from the fift command. 1 All duties contained in the commandments. 2 All scripture proceedeth from God. 1 Anger. 48. 40. B BEginning of wisdom fear of God. 20 Behaviour of a christian. 54 Benefits by the love of man and wife. 19 Blessing for keeping the Saboth. 90 Body abused. 57 C Carnal reason. 22 Charms and spells. 48 Children of God must not faint. 11 Children. 41. 2. Christ came to obey the laws. 3 Christ jesus Lord of the Saboth. 64 Christians. 54 Commandment, first. 1 Commandment, second. 28 Commandment, third. 43 Commandment, fourth. 61 Commandment, fift. 1 Commandment, sixth. 37 Commandment, seventh. 51 Commandment, eight. 57 Commandment, ninth. 80 Commandment, tenth. 97 Comparison between the laws of God and men. 2 Commandment broken as well by omission as commission. 55 Confession of sin. 56 Contentedness once estate. 73 Compassion. 45 Correction for children. 6. It must be done with compassion. 8. With prayer. ibidem. Covetousness. 51. 68 69. 100 D Day of judgement. 47 Damnable to spend time idly. 71 David is persuaded by Abigail. 4. his presumptuous sin. 7 Death. 47 Delight in God's commandments. 25 Deliverance from Pharaoh. 11 Disobedience to God. 40 Devil. 47. 86. He is the author of oat 51 Drunkenness. 51 Duties of a child. 3 Duties of servants. 11 Duties of husbands and wives. 19 21. 22 Duties of public persons. 25 Duties of Magistrates and people. 29 E ELI his to much love to his children. 13 Eli his patience. 57 Elder persons duty. 33 Enemies of Daniel. 84 Enclosers of land. 70 Evil conscience. 80 Envy. 40. The causes thereof. ibid. Envy, murderer of himself. 41 Envy guilty of murder, two ways. ibid. Examples of obedience. 6 F FAlse swearing. 53 False witness. 89 Faithfulness in servants. 13. In husband and wife. 21 Fasting. 36 Fear of God. 19 50 Flattery. Flatterers. 91. 93 Foolishness & uncharitableness, the cause of ill suspicion. 81 Fruits of the spirit. 10 Frugality. 74 G GEsture offensive. 41 Glorifying of God in words. 55 Gods nature. 1 God is jehovah, and why. 8 Gods benefits general special. ibid. God the author of the ten commandments. ibid. God's cursings and blessings. 3. His goodness. 9 His insight into man. 14 Gods name taken in vain. 44 Governors must see the Saboth kept. 8 H HAbakucks fear of God. 23 Hearing. 36 Herod's incest. 5 He that breaks one commandment breaks all. 6 Hezechias patience. 57 Honesty. 29 How to employ the Scriptures. 49 Humility. 39 Husbands must dwell with their wives. 22. Edify them by example. 23. By instructions. ibid. He must honour her which consisteth in two things. 24 I Iacobs' trust in God. 26. His Obedience. 5 jacobs' diligence. 6 jehovah what it signifies. 7 jealousy what. 37 I am thy God, what it implies. ibid. Idleness, a sin of Adam. 72 Idleness. 65. 75 Idle persons poverties prisoners. ibid. Images forbidden. 29 Images are teachers of lies. 33 Idolatry, Idols. ibid. 34. Instructions for householders. 82 Instructions for servants. 83 Inferior gifts. 32 jobs mildness. 3. his zeal. 15. his patience. 57 his fear. 25. his trust. 27 joseph's fear of God. 20. His duty to his father. 3 isaiah his fear. 21. 25 justice. 49. It consisteth in getting and restoring. 73 K KEeping of the Saboth day holy, in what it consisteth. 73 Kinds of liars two. 90 Kings. 29 Kings chosen by lots. 39 Knowledge of God wanting, all disobedience groweth. 16 L Laziness. 57 Liberality. 75 Lies against one's self. 85 Lying tongues make three mortal wounds. 87 Life of man consisteth in the blessing of God. 74 Lots. 36 love. 17. Love of God. 18 Love to servants and children. 81 Love of the husband to the wife. 19 Love is armour against jealousy. 20 Lusting after other men's goods. 57 M MAnasses repentance. 8 Manna 78 Marriage. 57 Maraiage for children. 8 Mary Magdalen. 78 Means to avoid adultery 54. 55 Meditation on the word. 16 Meditation on God's curses necessary. ibid. Masters. 11. 19 101 Mercy, power, justice infinite in God. 8 Mercy to the needy. 48 Ministers duty. 25. they must be good examples. 29 Moses and Aron. 88 Moses patience. 12 his staff and the power thereof. 88 Mother's duty to her children. 8 Murder either secret or open. 43 N NAture of man. 20 Nature of the Stork. 5 Nabuchadnezzar. 88 89. 32. Neighbours. 97. they must be loved as ourselves. 44. Nehemiah commended. 84 Night of the sabbath to be spent holily 72 Note of the fear of God is fear of his word. 23 O OAth. 36. 51. Oath lawful. 57 Obedience 17 Obedience to God must come from the heart. 5 Obedience of children. 3 Obedience of the wife. 22 Offence in words. 41 P PAtience. 11 Papists care little for the sabbath. 6 Papists superstitions. 35 Parents. 40. 2 Parents duty to their children. 7 Paul his fear. 20 Perfect love casteth out fear. 19 Perjury. 53 People's duty. 25 Peace a branch of meekness. 44 Prayer. 36. 67. 74. Prayer for Parents. 6 Preparation to the first commandment. 1 Pride. 50 Punishments for breaking the sabbath. 71. 78 R REading the word. 36 Receiving of the sacrament. ibid. Reason of the second commandment. 37 Remembrance of the sabbath day. 70 Reasons why to obey the sabbath. 74 Reverence of children. 3 Repentance. 67. 88 Rewards for keeping the sabbath. 72 Riches improfitable. 59 Rules to be observed in correction of servants. 17 S SAboth day why consecrated. 90 Saboth day. 61. 62. Instituted in Paradise. 63. First the day of rest. 65. Now the Lords day and why. ibid. Sacraments. 17. 82 salomon's duty to his mother. 3 Servants. 55. 11. Their service of God. 13 Servants more to be regarded then goods. 100 sin.. 98 Speech. 46 Spells. 48 Spirit of God the spirit of truth. 90 Subject's duty. 29 Superiors in gifts. 32 Suretyship. 67 Suspicion. 94 Superstition the hatred of God. 39 Strange Gods. 13 Strange apparel. 57 Swearing. 51. swearing wickedly 52 T THe law delivered. 1 The tables broken. 2 The works of the Trinity. 2 Thankfulness of children. 3. it consists in two things. 5 The fear of the three children in the furnace. 24 The brazen Serpent. 33 The Cherubins. ibid. Theft. 71. 72 Temperance in meat and drink. 53 To avoid idolatry is to avoid Idols. 31 To honour what. 1 Trust in God. 26 Truth. 96 V Vain swearing. 52 Vain jangling. 46 Vineyard of God. ibid. Visitation of the sick a private work of the sabbath. 73 unreverent speeches of God's works. 51 Uncleanness two fold. 56 Vows when to be used. 36 Use of God's words. 47 W Wantonness. 57 What God hates hating the world. 78 What it is to fear God. 20 What to be done on the sabbath day. 71 We must love God. 16 We must not be discouraged wanting means. 71 Why children should first fear their mother. 3 Wherein children must obey their parents. 4 Wicked impiety to make an image of Christ. 32 Worshipping of Images. 34 Word of God. 47 Wonders in Egypt. 88 Worldly crosses. 11 Z ZAcharies uprightness. 7 Ziphi●●. 84 FINIS. AN EXPOSITION UPON THE TEN COMMANDMENTS. Exod. 20. 1. God spoke these words, and said, I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage. THESE words contain a preparation to stir us up to keep the law of God, partly in general, to all the keeping of all the commandments. Partly more specially, to the keeping of the first. That preparative which pertains generally to all, is in these words God spoke. It seeth they have God for the author of them, therefore we must settle ourselves to obey them without gainsaying, because God will not be disputed withal. The preparation to the first commandment, more specially is drawn partly from the nature of God, partly from his benefits. His nature, where he saith, I am jehovah, which signifieth the essence of God, incommunicable to any creature. From his benefits, either general in those words thy God. i. One that have bound myself in covenant with thee, to be thine, and to do thee good in matters for this life, and the life to come. Or else special in the last words, which have brought thee out of the land of Egypt, signifying that he had proved and showed, himself to be their God, by drawing them out of that bondage, and because the mercy of God might more appear in their deliverance, he shows the grievousness of the state, out of the which he delivered them, it was an house of bondage, i. a place of most extreme slavery. Sith he is thy God then, and hath been so kind unto thee, thou must willingly acknowledge him and him only to be thy God. God spoke these words. In that it bringeth the author of these words, he saith God spoke them. This doctrine ariseth to us, that God is after a special the author of the ten commandments, they are his words more specially than any other. And as all scripture is to be regarded as proceeding from God, so more especially these ten words, because they be after a more peculiar sort God's words. That this is so, it is proved plainly in Deuter. five. verse two and twenty. Where Moses having repeated this law, sets down two privileges that it had above all other scripture, to win the more authority unto it. First, he saith these words, the Lord spoke unto all your multitude, noting this unto them, that whereas the ceremonial and indiciall laws were delivered by the ministry of Angels, and the other scriptures, by the means of the men of God the Prophets, these words and these commandments, God himself, as it were in his own person full of majesty and terror, accompanied with all his Angels, in a flame of fire, did pronounce so terribly in the bearing of them all, as that they trembled, and came to Moses, requesting him that they might no more hear God speaking on this manner, for if they did assuredly they should die for fear, wherefore in this first regard they must be exceedingly reverenced, because Gods own voice did speak them. Secondly, for the writing of them, they were not written as other scriptures, which Saint Peter saith, holy men of God writ according to the instinct of God's holy spirit within them, but God himself did write them, as it were with his own finger, not using thereto either men or Angels as instruments. Yea at the first he made the Tables himself also, (that there might be nothing seen, wherein was not the immediate work of God,) wherein they were written, but afterwards when Moses broke them before the Isralites, that had made the golden Calf, to show that they by their idolatry had broken the covenant, and were worthy to be cast off, then though God did bid Moses make the second Tables, yet himself write the law, not using thereto the ministry of any of his creatures, showing that in this regard they be more specially GOD'S words, and so more to be regarded: And besides this testimony, divers reasons may be used, to show that these are GOD'S own invention, and words after an extraordinary manner. For first, the wonderful and perfect holiness that is contained in them, shows who is the first founder of them. Because there is no good duty, which God bound Adam to perform, but it is comprehended and commanded in one of these, and there is no sin, that we are bound to abstain from and eschew, which is not forbidden, in some one of these ten words. It was above the wit of men or Angels to contain in so few words, the whole perfection of our duty; to God and man. The laws of men, though they fill many large books and great volumes, yet they are imperfect, and do continually stand in need to have some increasing or diminishing, and daily some thing is added to them, that was not before thought upon, and some things be taken away, which now more experience hath proved not to be so profitable, so that yet they still stand in need of renewing and mending. But now, this Law is so absolute and doth set forth so full and complete a righteousness, that if one could keep them all, he should be fully acceptable unto God and needed not fly to Christ, to be his redeemer. For indeed this meets with all sins, yea with the first & least motions, as Paul saith, that he had not known, that lust, (meaning the motions of original concupiscence) had been sin, but that the law saith, thou shalt not lust. And as their perfection of holiness doth witness sufficiently from what an one they had their beginning. So secondly this will prove them to be the words of God, because they be engraffed and written and engraven in every man's conscience, so that let wicked men shuffle and take one, and keep what stir they can to make themselves Atheists, yet it will not be, they cannot blot out God's writing. These laws stick imprinted in their hearts and souls, so firmly, as they cannot be removed. For as Paul saith, in the Acts. 17. God hath not left himself without witness, but in every man's bosom and in every one's nature, hath planted so much of this his law, as will serve to leave them without excuse, and to condemn them. For who is there among the most profane and absurd of men, whose soul doth not constrain him even against his will sometimes, to confess that there is a God, and one only true God, and that this God is to be worshipped also, so as is most pleasing to him, and that he is not to be blasphemed, nor his name to be abused, but that he is to be reverenced, and sometimes to be set a part and consecrated to his worship who can blur out these laws out of themselves? do they what they can and, strive they never so much to choke these seeds of knowledge. So for the second table, of them, what man's nature doth not tell him, that there is an order of government amongst men, which must not, nor cannot, without sin be violated, and so heathen and profane ungodly men, having committed murdure, were not able to stand before the fury of their own conscience, but were in a continual chase & vexation, which shows that even corrupt nature bringeth with it, this knowledge into the world, that one must not kill. And for filthy persons and adulterers, though in time of their prosperity, they have soothed up themselves, and hardened their own hearts, by living in pleasure, and giving themselves to idleness, and the lusts of their hearts, and so seemed to blot out this law, yet in misery when any affliction hath wakened their drowsy hearts, and consciences, these would give them no rest nor they durst not abide the face of their own conscience, but are driven to acknowledge the filthiness of their sins. Besides this place that they have in man's nature, which proveth they came from God, man's Lord. This also proves them to be his, because all the punishments that are at any time inflicted upon the world, have come from the disobedience against this law, and all the blessings and benefits that men enjoy, do proceed from the disobedience yielded to it. For when God sets down his curses and his blessings, are they not all grounded on this law? doth it not run thus, if thou observe and keep this law then thou shalt be blessed in soul, in body, in children, in cattle, in field, in all things thou puttest thine hand unto. Contrarily, if thou wilt not obey, but neglectest these, then shalt thou be cursed in body, in soul, in children, in all thou putst thine hand unto. So that sith God hath so great care to punish those that rebel against these laws, and to reward those that perform obedience to them, it proves that he is the lawmaker, and that though the law be brief in words, yet it is full of matter, and much to be marked and thought on. Lastly, Christ himself came into the world, to perform obedience to these laws. For they require a perfect and absolute obedience, as they are perfect, which sith no man could do, therefore Christ took our flesh upon him to fulfil them, that as Adam by his disobedience had cast us out of Paradise, so he by his obedience might let us into heaven, and he came not only to obey them himself fully, but also to make his Saints able to obey them to, though not in perfection and without any defect, (for that only he himself can do) yet in truth and perfect sincerity: for that he requires all his children & members to do. So that these reasons will confirm that which was said before, that the ten commandments be after a perculiar sort the words of God, and do more peculiarly challenge him for their author. The use that we must make of this to ourselves, is to teach us, first to hearken unto them, and willingly to here the rebukes and admonitions, that are contained in them, whosoever and whatsoever he be that applies them and speaks them unto. And indeed hence we shall show ourselves in truth, to believe that God is the author of these words, if we can be content to bear, that these precepts should be priest and urged upon us, though by one that is our inferior and base in outward respect, than ourselves. And this affection was in job, as he testifieth of himself in his 31. Chap. 34. ver. That though he was a man of such wealth and authority, as he could have made afraid a great multitude, and could have crushed them by his power, yet the poorest and most contemptible of his family, might have dealt with him, and if he had seen any fault in him (as who lives so justly but sometimes those that be about may see infirmities in him,) and had come to tell him that he had broken the law of God, he would have been quiet and mild, and would have been so far from fearing them with big words as that himself would fear before GOD, and labour to get pardon, he would not chafe with his servants that had brought God's law to him, and said what haste thou to do to meddle with me, who gave thee authority to control thy master, but he would control himself, and would not go out of his doors to complain of his servants injury, but he would complain to God of himself that had broken his Law, and done injury to his Majesty. The like may we see in that holy man David, who though he was a King anointed at God's appointment, and one of excellent gifts, a valiant warrior, and had four hundred men well appointed waiting on him, yet when Abigail a woman and mean in comparison of him, came alone, and brought with her the sword of the spirit the law of GOD, that it was not lawful for him to commit murder, and to revenge his own cause. What though Nabal had done injury, she denies not but he was as his name signified, a fool, and the fool had done foolishly, that was not the question though, but this she would know of David, whether he might lawfully kill one in his own private revenge contrary to the law of of God. Now when David sees that she comes so well appointed and brings such strong reasons, and that he could not rush on Nabals' blood but he should rush upon the sword of GOD, and God would plague him: he would none, but leaves of, and thanks her for her good counsel. So that when she brought the law of GOD for her warrant, this was so good a warrant, as that David durst not but yield to it, though he was a King and a Prophet, and a man of most excellent gifts every way, and she but a woman, and far his inferior in graces. Contrary to this was the spirit of wicked Amaziah, that when he most absurdly, had (having chased the Edomits) taken their gods and worshipped them, and set them up as means to help him in the service of GOD, and God sent the Prophet to him to tell him that he had dealt foolishly to worship those gods that could not save their own people out of his hands, why he now, could not bear this but gins to mock, who saith he, I pray you, made you of the King's counsel, are you become a counsellor now to tell the King what he hath to do, go to, hold your peace lest you be smitten for your pains. The Prophet sees him to despise the rebuke of God, and then he would not bestow so much cost as to give him any more admonition on him, but well saith he, I will hold my peace as you bid me, but know that thou shalt surely perish because thou hast done this thing, and not harkened to my counsel, though it was foolish and nought in him to do that thing, yet if he could have harkened to the Prophet of GOD bringing the law of GOD, he had been on the mending hand, and all would have been well, but when he would do sinfully and then refuse to be admonished, then in truth he must needs be destroyed. And so he was shortly after, most fearfully and strangely by the hand GOD, and neither his kingdom nor his wealth nor any thing could keep off the judgement of GOD and destruction from him. So then will we show that we do in truth believe that these be the words of GOD, we must when any man shall press any of these laws unto us, strait ways yield and stoop unto them, and we do then confess that GOD spoke all these words, but if one begin to shift and cloak and colour and distinguish, than he declares evidently that his heart is not persuaded that God is the author of these laws. The second use that we must make of this, that God spoke all these words is, that therefore we must not be afraid nor ashamed to stand for them, and defend them, as also to practise them in our lives, though the Atheists and the profane swine of the world, mock and scoff at us never so much for the same. For what need we be ashamed to maintain those words▪ which God himself was not ashamed in his own person to speak. If we do, remember what Christ saith, he that is ashamed of me, before men in this world, I will be ashamed of him, before my father in the world to come. If God had but sent his Angels unto us, with any commandment, the gloriousness of such messengers, should have might to make us bold to defend and stand for the message, but sith God did not send an host of Angels, but came himself in his majesty, accompanied with all his holy Angels, attending and waiting one him, should we not now give much more reverence to those things which he spoke, and take much more courage, to stand for the maintenance of his commandments? This serves therefore exceedingly to condemn their dastardlynesse, that are afraid to keep the sabbath, or to do any such duty, because they should be counted puritanes. But is it not better that men should hate us without cause, then that God should have a quarrel against us, upon a just cause, is not it much better that they should scoff at us for good, then that God should plague us for evil. What a shame is it for us therefore, that when we he are wicked heretics, speaking against the law of God, and profane Atheists breaking his law, and blaspheming his name, we should pluck in our horns and become mute, as though it were a matter of some great discredit for us, to speak for that, which God himself in his own person, hath spoken unto us. Thirdly, this serves to prove this law to be spiritual, for such an one as God is, which made the law, such an one is that law which he made, it reacheth therefore to the inward heart of every man, and lies close upon his conscience. And indeed in this it doth especially differ from the laws of men. For they do tie the tongue, and the hand, and the foot to the good upbearance, and take notice if any oft; this be faulty against them, but they meddle not with the heart, and make no question of the inward motions of the soul, because man can bring in no proof of the breach of such a law, nor can have no, witness of such faults. But God searcheth the heart, and trieth the reins, & entereth into the secrets of the soul: and therefore he commands to love him with all our heart and with all our soul; not contented with such a love only, as is declared by the outward behaviour of the body. And so for our neighbour he commands every one to love his neighbour as himself; now we know that men do love themselves with a deep and inward love, not outwardly only in salutation and courtesy and good speeches, but every man loves himself in truth with a good meaning and in good earnest, not dissemblingly. So must all the obedience performed to God, proceed from within and come from the heart, else it should be no whit acceptable to him, that that grows without, if it come not from the root of uprightness and sincerity within, shall afford no comfort to ourselves, but if we will that our outward obedience shall bring any fruit to our own souls or glory to God, we must look, that it have it beginning from an upright, & sound and faithful heart. Now, than our obedience shallbe spiritual, when first it proceedeth from the soul; and secondly, if it be done with a good intent and to a good end, but if we do some things, either for credit, or else for merit as the Papists, or for vainglory, as the scribes and pharisees did, this is not spiritual, this proceedeth not from the love of God, but from self love, this is a reflecting kind of friendship, that makes one do some one or other thing unto an other that he may have the like or some other thing done unto himself. But than is our obedience true and upright when it cometh from a good heart, with desire & purpose to show our obedience to God and our love to men. All these Words. GOD spoke not the first commandment only nor the second or third and left there, but he spoke them all, and gave as great and strict a charge to keep every one as any one, and no one was uttered more by God's voice or written with his own singer one than other. The doctrine that ariseth hence, that whosoever will have any true comfort by his obedience to God's law, must not content himself to look to one or two, but must make conscience and have a care to keep them all, and every one first, because he that is the author of one, is the author also of all the rest, and he that hath promised a reward for keeping one, hath promised a reward also for keeping all, and he that threateneth to punish the offender, doth not say, if thou break this or that, thou shalt be cursed, but he that continueth not in all without exception, is accursed, and living and allowing himself in the breach of any one, shall be sure to bear the wrath of God: for he that doth many good things, yet allowing himself but to be disobedient in any one thing, he stands in danger to revolt continually, and to become a wicked and open persecutor. As this was Herod's case, he did many things according to john's preaching, and did hear him gladly, and for all the other nine was reasonable willing to be ruled: but for the seventh there he must needs have a gap, and he kept this for certain, that let all the preachers in the world say what they would, he would not be brought to leave his incest, but would still keep his brother's wife. Therefore we see how soon he fell to break first the third commandment, in swearing to that light housewife, to give her what ever she should ask, and then also he grew to persecute john, and cut off his head, and when he had once taken leave, to break the seventh, he could not long stick at the rest. So the young man in the Gospel, he thought himself in a good forwardness to heaven, and indeed he had done many things, and had many good parts in him, so that Christ himself did love him, but when Christ had told him one thing was lacking, and that he must sell all that he had, and if he did so he should be no leeser by the bargain, for he should have an inheritance, but then he must know where his inheritance should lie, and whence he must look for his revenues, namely, from heaven, than he looked sadly, and went his way. He could have been content to have had that inheritance that Christ spoke of, so that he might keep his earthly inheritance to. But if the question were, whether he would take heaven or earth? he would rather leave Heaven, than he would part with earth: so that he that is hollow, is always in danger to backeslide. And so james saith in his second Chapter, and tenth verse. He that keeps all, and breaks one is guilty of all, not meaning that if one through infirmity slip into any fault, he was strait way guilty of the whole Law, for so it may be truly said, that he that breaks all through weakness, not allowing himself in it, but striving against it, and craving pardon, is guilty of none, but this he means, that whosoever seems to keep all the other commandments, yet will willingly maintain and bear with himself in the breach of one, he did never perform any true obedience to any, though one be no thief, yet if he be an adulterer, or though he be no adulterer, yet if he be a Saboth breaker, he breaks the whole law. For if one ask him, why do not you commit adultery? if he say, because God commands that I should not, than he would keep the Saboth also, for they be both alike the commandments of God, but if it be not because God commands, than he doth not obey the law, but serve himself. Therefore he that makes no conscience of all God's laws, hath no soundness and fidelity in him, because he doth not remember that God spoke all these words. The use of this, is first to confute Popish religion, and to prove that they be altogether carnal and sinful people, and make no conscience of any law of God. Because for the second commandment, they doth wholly allow themselves to break that, for the scope and sum of that commandment is, that we should serve God, not according to our own inventions, but according to his commandment, but for their religion, what is it? but a mere device of men's brains, and what doth it consist of? but of the precepts of men. For where doth the word of God teach them to make Images, lay men's books, nay doth not God directly call them teachers of lies: and what warran● have they for their Masses and pilgrimages and such other stuff whereof their religion doth depend. Therefore they be hypocrites and make no conscience of any of God's commandments. And most of them that be any thing devout Papists make no care of the Sabbath, but have more regard of their idle holidays which the Pope hath appointed, them of the Sabbath day which God hath appointed. So far most carnal professors amongst us, who almost is there that regards the Sabbath and careth to break it, any further than the law of man will take hold of them, and some be afraid lest if it be known they shallbe reproved for it publicly, and the Minister will let them hear of it in the Church, but if they could keep themselves close from the Magistrate and Minister, would not most men willingly be following their business that day. This is to proclaim themselves hypocrites and that they have no fear of God nor regard of him in their hearts. O but they hope they are good Christians and do keep the law of God, for they do not steal nor swear nor lie, but do they not know that God spoke all these words, and therefore he hath no sound heart to God that settles not himself to keep them all. This must also teach us, when we see that God doth not bless us according to his promises to those that fear him, than we must examine ourselves diligently concerning our obedience to this his law, whether we live not in some sin, or whether some old sin lie not in us which hath never been repent, for certainly of all God's plagues that he lays upon us for our neglect of this his law, wherefore when he strikes us we must begin to look to our obedience. So did jacob in Genesis: when his sons Simeon and Levy had committed that cruel fact and he was therefore made odious in the sight of the people of the land, than he knows that there could not be such trouble without if all were well within▪ therefore he gins to search his family and to see how all things went there, and then he perceues presently the cause of all these stirs, for his house was full of Idolatry, his wife had gotten his father in laws Idols, and many of his people fell from the pure worship of God to abominable superstition, than no wonder if there were such stirs without when there was such disorder within, therefore he purgeth his house of all this filthiness, and buries all these Idols in the ground that they might never hurt him or any of his any more. All this serves for the singular comfort of all God's children: that seethe these be God's commandments all as well as one, therefore they shall have power also to obey them all as well as one, for that God which gave us power to obey one can give us the like power to obey the rest, and that power which any hath to obey one, 'tis not from himself but from the work of God in him. And indeed God doth not give us these laws that we should imagine we could obey them ourselves, but that seeing our own wants we might go to him for help, why then should not every christian hope to be able to yield obedience to God, in whatsoever God commandeth him. As God witnesseth this of David, that he was a man after Gods own heart, in all things but in the matter of Vriah, he never sinned presumptuously but then, his heart was upright in all things else, and likewise as it is spoken of Zacharie and Elizabeth that they were perfect and unblamable in all things, not that they were quit from all infirmities, or had not their faults as well as any other, but they were upright and sincere, their heart was true with God, and so God can and will give grace unto all his to obey every one of his commandments with a true and upright obedience. So that no man ought to discharge himself. Oh, for other things I have some hope: I, that I shall overcome them, but for this or that sin I shall never get the better of that while I live. Well then for other sins you hope you can overcome them, but this is the point then, whether have you power to subdue them by any virtue of your own, or else from the working of God's spirit in you? If you say from yourself, than you speak ignorantly and foolishly, for flesh cannot kill any sin, this must be the work only of God. I but Christ jesus did give help to me against those, but for this one thing I doubt: & why should you doubt. He that gave you ability to overrule your flesh in some things, cannot he give the like in all? Yea, this very mercy, that he gave you a disposition and power to obey him in one thing, is a sure testimony to you that he will do the like for all, only if you ask it you need not doubt. So that this which he saith, GOD spoke all these words, is a marvelous encouragement to the Saints, therefore feeling their wants in any, they may go to God and say Lord, thou art the author of all these Commandments a like, and the keeping of them all pertains unto me as well as to any other, but thou knowest O Lord that there is no power in me to obey the least of them, therefore I come now for power from thee, to make me obedient: and hence he shall have power to keep all as well as any one. I am JEHOVAH▪ THese words signifies the essence of God and his absolute perfection in all his attributes. It is expounded in the 13. of the Hebr. and 8. ver. Christ yesterday, and to day, and the same for ever. And Revel. 1. He that was, and is, and is to come: He that is the self same in all his properties. It signifies first Gods eternity in which he differs from all creatures, for men and Angels are everlasting, they shall have no ending, but they be not eternal, for they had their beginning from God, but he hath his being in and of himself, neither had he any beginning from any other: all other things had beginning from him, but he from none, he is from himself alone. Also power and wisdom and mercy and justice and such other things which are properties in men and Angels, in him they are natures, in us they are weak and imperfect, but in him endless and perfect. As in Exod. 34. Where he tells his name, The Lord, the Lord, strong, merciful, gracious, etc. Men and Angels are strong, but this is a quality in them, in him a nature, so men and Angels are kind, but this is derived from his kindness & is a quality in them, but in him a nature, & in them finite because no creature can have any infinite thing in himself, but in God they are infinite. So that it signifies that God is eternal and hath his being from himself, and other creatures have their being and beginning from him. In him power, mercy, justice, etc. are infinite, in others they are finite: In him they be natures and therefore unchangeable, in others qualities and therefore mutable. The use of this must be to make us earnest to seek his love and favour, which if we have, nothing can hurt us, for in him we live, and move, and have our being. Having his love, we have all power, all wisdom, and all counsel, on our side. If he be perfect in himself, and all creatures have what ever they have from him, what need we fear he being with us, what all the creatures can do against us, being that all their power is derived from him and used at his direction. We see among men, if there be one whose estate depends wholly upon his landlord's courtesy, he may put him out, and beggar him when he please, how careful is he to please him and have his favour, least through his displeasure he should be turned out of all. So is it with all the men on earth, they be all God's tenants, & that at will, no man holds any thing by lease for an hour, our breath is not our own, but his: it is at his discretion what shall become of our souls and bodies, whether they shallbe saved or damned, and he is such a God whose anger is an eternal anger, and his wrath an eternal wrath, and his plagues everlasting plagues, how careful and diligent should we be to please and obey him. And then we show ourselves to believe his power and infiniteness, when it is our greatest care to seek his favour. Secondly, this is for the consolation of God's children, Is God the same for ever and that in his dealing to his children, and hath he heretofore used his power for their defence, his wisdom for their direction, his mercy for their comfort? then he will do the same still to us also. Therefore when any of his children have been brought into great misery, and that for their sin as Manasseh he was brought to that hard case for his great sin and wicked deeds, yet when he repent and beetooke himself to prayer, we see God heard him & helped him out both of his sin and his misery. Did he deal so with him, than the question is, whether he be jehovah, or not, whether the same for ever without any change? If he be, as sure he is, than he must deliver us also, when we call upon him. But I am sure to be delivered out of this prison, and to be set out of this debt, or temptation, if I call unto God. This I am sure of, that if I cry to God, he will deliver me from my sin, and if it be good for me then also from the punishment of my sin, but if the curse do remain one still, he will recompense it with many spiritual blessings. But unless we believe that God is jehovah, and unchangeable, than all the stories of the scripture, are made unprofitable unto us, than we have no use nor comfort of those things, which we hear read, how God heard Abraham, and how he delivered jacob, and did many wonderful things for his people in former time. But if we hold this for sure, God is the same for ever, than this is sure that whatsoever good thing, he did for them, he will do the like for us, if we use the same means. So also if any one hath found in himself, that at such time, I was in great trouble and temptation, and then I prayed unto God, and I know that he heard my prayer, and helped me. Are you sure that God did hear you when you cried, than you are far more sure of this, that if you cry again, he will hear you again, else he should not be jehovah: If he have been yours, he is yours, and will be for ever. This is also for the terror of the wicked, is God jehovah, constant and unchangeable in all his judgements? Why then look what plague's proud persons have had heretofore, the same shall they now have, so sure as God is true, unless they repent, and get pardon in Christ. Hath God plagued thieves, and filthy liars, & Saboth breakers in former times: He is jehovah, let them look to it, it is his name & nature to hate and plague them that be such everlastingly, lest there be repentance on their part and pardon on his. Likewise can any man say by experience I fell into sin heretofore, and then I got a wound to my conscience, a blot to my name, and hurt to my body: why then as sure as the Lord lives, as sure as God is jehovah, without change; so sure make account to speed as ill in sinning now as you did before. Many that did steal before and were brought to shame and could scarce save their lives, yet when they are delivered▪ they will fall to it again, but more closely as they think, they will be more skil●d in their trade, and be more secret, and then all shall be well. But who found them out before? was not that a just judgement from God? that will reward to wicked men according to their wickedness: then be sure that seethe he hath once showed his power, and gave them both by weal and woe, means to bring them to repentance, he is the same. Who will think to fall into former sins, and yet have better success; for it cannot be but God is the same▪ & both must & can punish them. So some have played the filthy persons & God hath showed it to men, to their discredit, will they then fall to it again, & think they can hide it, no they shall not, for God will reveal it: though they may think God will be careless of them, yet he will not be careless of himself and his name. As sure as he is jehovah, that brought them through the pikes before, so sure if they turn again to their filthy vomit, he will bring them to shame again, either in this life, or if not in this life, to make them repent and judge themselves, then sure in the life to come, where the burden shall be much more heavy & unsupportable upon their conscience, & shall press them down to hell. For the best privilege for such sinners, is to come to shame here, that if it may be, they may be brought to repentance & amendment. So much for the name of God, jehovah, that is without change or shadow of change, what ever he hath done, he will do for ever. Thy God. THe former argument of obedience, was taken from God's nature, that he was eternal in justice to punish sinners, & in mercy to reward his children. Now this is from his goodness, I am thy God, so almighty, infinite, eternal, and perfect, as that I abase myself to take care for thee, to have a loving heart to thee, and to be thy father, if thou wilt be my child, to be thine husband, if thou wilt be my spouse, one that have promised to give thee all good things, and to remove all ill things from thee, this is, to be thy God. If God had set down only his infinite majesty, and greatness, and his glorious, and incommunicable name, that would have feared us, and made us fly from him. But now he encourageth us, by this that he is our God, and gives us these commandments because he loves us. The doctrine hence gathered is: that if ever we will obey God in soundness, than we must know him to be our God, to bear a care of us, to love us, and that we shall speed better by obeying him, then by breaking his commandments. And this reason Moses still urgeth upon thee Israel, thou must obey him, & hear his voice, for he is the Lord thy God, that loves thee, and careth for thee. Reason will show this: for if we hear that God is infinite in power, and do not withal know that he is our God, to use his power for our good, than it makes us fear, because we know not where to hide ourselves from him, when we hear his infinite justice, we quake and tremble, as nothing vexeth the thief more than to hear of a just judge, for than he hath no hope of escaping, unless he have a pardon, & know that the judge comes to deliver him, & to do him good. Also when we hear of god's goodness, and patience, and mercy, this will be but a vexation to us unless we know that he be good & merciful to us. This adds to the grief, to hear that God is good, if we must not feel it, for then the wicked heart objects thus: they keep a preaching that god is good, merciful, gracious, & I know not what, but what is this to me, that he is so to others? I am sure he is not so to me, I must go the broader way, his mercy is shut against me. This vexeth the guilty conscience to hear that such good things be laid up in store for gods children, but he must taste of none of them. As for a poor beggarly fellow, that hath nothing, to hear tell of large possessions, & great revenues that must be left to such, & such an one. This is a tedious anguish unto him, & makes his misery more bitter. So that nothing can move or allure us to obey God, till we know that he is good to us, & will give us salvation. The use of this is, that would we ever yield any cheerful obedience to God, them let us feel the truth of that which God speaks, that he is our God, our saviour, & hath done more for us then any other can, & therefore we will obey him above all. To this intent than we must examine ourselves, whether God hath wrought those things in us, which he doth in those, whose God he is. As first for God the father, he regenerates us, & begets us a new by the word of truth, try then whether we have this note in us or not. Doth the word of god abide in us, are we begotten a new, hath the seed of immortality, made us new creatures, & begun to work immortality in us, then conclude, sure God is our God. Secondly God sheds his love abroad in the hearts of his children and makes them cry Abba father. This is not so in men, they when they beget a son cannot beget a childlike affection in him but often children be rebellious & stubborn. But if God beget a child to himself by the seed of his word, he makes him have an affection to him as to a father, if then we have this affection to God, that we love him as our father, certainly this is his work, & we are his children. Also God the son Christ jesus, where he comes, he kills sin, he abates our lust & wordliness, & works a fresh spring of grace & holiness. But if we feel no working of his death in us, to mortify our sin, then how can we know that he died for us. If the power of his resurrection have had no effect in us for our sanctifying, how can we believe that he did rise again for us. So for God the holy ghost, where it comes, it convinceth the world of sin. Afore a man can say much, for his sin he can defend, & hath with to say many things for it, & will hold up his head in maintenance of it. But when God's spirit enters into the heart once, that sets one down, and makes him he cannot look up, till he have confessed his sin, & craved pardon, & been ashamed of it thoroughly. But many men there be, that would be thought to have God's spirit, yet will not be reproved, but that is verified of them that is spoken of the fool in the Proverbs, Bray a fool in a mortar, as Wheat is brayed with a Pestile, yet will not he departed from his folly. They will maintain it, and stand for it, and therefore it must needs be, must practise it. But if God's spirit reprove one, & if he have sinned it check him, and make him fear, blessed is he, for God is his God. Oh, but I am more feared and troubled now, than I was before. True, and it must be sotfor God's spirit, where it takes place must needs convince and condemn one of sin. For 'tis not as many think, a matter of wit, to stand in defence of sin, and to be able to speak for a bad thing, but 'tis a matter of lust, for where lust hath dominion, it whettens the wit to speak for it, and the devil helps, but if God's spirit come once that drives to a plain confession, it casts down Satan's dominion, and then lust rules the wit no more. Also the fruits of the spirit are Patience, Meekness, Modesty, Love, and Chastity, then let one try himself in these things, not for beauty and strength, for a Bull & Lion are stronger than man, and other beasts to, but if one have patience and gentleness and a moderate spirit, to adorn his mind, these be sure signs of gods spirit. Also the holy Ghost makes us able to cry Abba father, it makes us able to breath out our requests unto God, and to power out our supplications before the most high, if we have this spirit of prayer, than it is plain, the holy Ghost, is ours. So that if God have regenerated us, and Christ have killed our sins, & the holy ghost make us ashamed of them, & confess them, and it work in us Love & Patience and moderation of our affections, and make us able to pray unto God, than God is our God, and then this will make us obey, but if this be shaken all is shaken, this is the foundation of obedience. But men will say, that they have a faith, & believe in God, which if they had it would bring forth obedience, & have works, for how can one choose but strive to obey God, if they hold this for sure, that God loves him, & regards him, & will give him a reward for every good thing that he doth, and this every one must hold that will say, God is his God. Which brought thee out of the land of Egypt, out of the house of bondage. NOW he proves himself to be their God, because he had done so wonderful things for them, from their marvelous deliverance, that though Pharaoh and all Egypt was against them, though the Sea and the wilderness resisted, and which was worst of all, their own unbelief: yet God broke through all, and set them free. Hence this doctrine is gathered. That whatsoever misery God's children be in, yet God will deliver them: For this is not written for them but for us. They were under a long and strong affliction, for four hundred years space, almost under a tyrant, that whipped their bodies and scourged them, and put them to labour above their strength, and which was a most intolerable vexation, made the parents drown their own children: None ever entreated any so spitefully as they were used, yet we see god delivered them. So in the Psalm he saith, Many be the troubles of the righteous, who shall deliver them: not their wealth and money, for of that they are bare enough often times, nor friends, for sometimes they have none, nor strength, for they be weakened oft, and brought low enough. But God will deliver them, let one get righteousness and faith, and the spirit of prayer, though they were in an iron furnace under Paraohs tyranny, in an house of bondage: let them but cry, and from thence God will deliver them. So in hester's time, a wonderful affliction it was that the day of execution was appointed, when all the godly should be put to sword, not one servant of God should be left alive. But now when they could cry unto God, and had none else to go unto but him, and him they would go unto, and trust upon him, knowing that he could help them if he would, and would also for his promise sake deliver them. Then we see the day that was appointed to their sorrow, turned to their joy; that which was thought to bring destruction upon them, brought destruction upon their enemies; and the day of their most extreme captivity, proved to be the day of their most joyful deliverance, that ever they had. And it must needs be so, for else God should lose the end of his corrections, for he corrects them to make them partakers of his holiness. But if he should suffer them to pine away, and to eat up their heart with grief, this would not make them more holy, but more sinful; and therefore he saith, he will not let the rod of the wicked always lie on the righteous, lest he put forth his hand to evil; noting that if the Godly should be too much afflicted, they could not hold in, but would turn a side to sin by courses; but God will none of that; for than he should miss of his intent. So he speaks in another place. Isa. 57 16. That he will not always chide, lest the spirit should fail before him, showing that if he should not moderate the crosses of his Saints, they would faint, & perish utterly, & then he should be the loser. As if when one goes to tame his colt for his use, he should break his back, & by some means spoil him, the master should lose by that, it were no profit for him to do so. So when God comes to his own elect, which are before their calling (as job speaks) wild ass colts, untamed, & unruly, he will master them, and crush them, & make them stoop, but he will not break them, & destroy them, and consume them, for then the damage were his, for he should cross his own purpose, which is to bring them to life. Therefore God's children may be assured of comfort, an happy end shall follow an uncomfortable beginning, an happy delivery shall come instead of an unhappy servitude. The use of this is, to teach us never to faint under our crosses and troubles, be they what they will be, never be discouraged, God is jehovah, that can help though men will not, yea though all were against us, as Pharaoh & the Egyptians against Israel, and none would move the hand to help, yet his help is sufficient to gainsay them all. For hath God delivered us from spiritual enemies, which is the greatest misery, this is the great and hard slavery, to be under the devils yoke, to be in bondage to filthy lusts, now hath God set us at liberty from the yoke of the Devil, shall he not give ease from those men that press our flesh? hath he removed the tyranny of sin which would have damned our souls? and cannot he give us refreshing from the misery of our body. If God deliver from sin, death, & hell, never faint as though he could not deliver from outward afflictions; if he have overcome the greater, the lesser shall not withstand him. God did give freedom from those that be simply evil, as sin is simply evil, and the cause of all ill, then 'tis easier to secure against those which are not in themselves and simply evil, but often are turned into blessings. Hath Christ washed us from our sin, the worst and hardest enemy, for all the world cannot wash away one sin, than never fear these lesser matters. O but this makes me doubt whether I am God's child or not, because I have such long and fiery troubles, if God loved me, would he afflict me thus? why then look to these people hear, they were the best nation under the Sun, and none so good as Israel, even then when they were thus threshed under pharao's cruelty. All other people were but as thorns, they were the rose, and other were but harlots, they the lords spouse, yet they were afflicted, & indeed, to keep them from running after Idolatry, and so to damnation; So that outward ease is no sign of God's favour, else none should be in God's favour, but the Sodomites and the Cananits, for they had all the ease, and wealth, and outward prosperity, and the credit and worship of the world. And before the flood Kaines children, had all the beauty of the world on their side. They found out Music and keeping of Cattle, and all must be beholding to them; But that is no matter, let us keep God's favour, let us fear him and pray unto him, and then our long and strong crosses, shall bring long and strong comforts. Secondly let us hence learn to prepare for crosses, since gods children may be sorely afflicted, else little do we know how they will sting us when they do come. It is our best course therefore to get wisdom while the price is in our hands, labour to get patience, and to acquaint ourselves with God, that we may seek to him, & wait for deliverance at his hand. For that makes crosses so tedious and grievous, when they hit us on the bare, whereas if we had patience to bear them, and faith to empty our hearts by prayer in God's bosom, they would be easy. Nothing makes crosses burdensome but when they meet with an heart in which remains some sin unrepented, or some passion unsubdued. But if with faith and patience yield ourselves unto God's will, we should be as quiet as lambs, as Christ was as a sheep before her shearer, dumb, & answered not a word. So Paul in the Acts, when they persuaded him not to go to jerusalem, what do you weeping and grieving mine heart, I am ready to die for Christ's sake at jerusalem, he could be content to give his skin to be whipped, and his body to be imprisoned: yea, and his life also to be killed, for Christ's sake nothing could be to dear, or to much to bestow on him. Prepare therefore for crosses, and we shall be able to bear them. But if we go on in a fools paradise, and think indeed this world is a vale of tears to others, but to me it shallbe a place of pleasure; they must have trouble, but I must have ease; then when instead of joy, we find grief that we looked not for, and we dreamt of credit, but there comes nothing but contempt; we imagined that God should lift us up higher and higher, and he casts us down lower and lower; this casts one into such desperate passions, that he is neither fit to serve God nor man. All this would be helped, if we could think gods children have in all times suffered afflictions, 'tis the lot of the righteous, and I must look to taste of the same cup, and therefore labour beforehand to get patience, and to trust in God, and look for help at his hand, than we should be like Moses that in all those doings when other were at their wits end for vexation and fear, he was quiet and still, and God delivered him out of all, as he will do us also, if we will as he did patiently trust upon him. So much of this preface. The first commandment is contained in these words. Thou shalt have none other gods before me. THe drift of this commandment is that we should sanctify God in our hearts, and give him his full privilege above all his creatures. First of the negative part. To have none other gods, is not to have any thing whereon we set our delight, or esteem it more than God. The doctrine from hence is that we must suffer no thing to withdraw our heart, our mind, our soul, our hope, or any thing in our soul & body from God. For who soever withdraws any thing in us from God, that is a strange God unto us, that is every man's God which every man is most set upon, what ever the mind of man is more set upon & busied about then the glory & service of god, that is another God. As for matter of commodity. If one set his hope, and his trust, and heart upon his wealth, this is Idolatry. As in job 31. 24. If I made gold mine hope, etc. So the rich man in the gospel, made his wealth an Idol, because he trusted in that, and did worship that, for here he speaks of the inward worship of God, in soul. If one then rely upon wealth, & think himself safe when he hath it, and undone if it be taken from him, this is to make his goods his God, gold is his hope. For if his hope be gone with his gold, what was his hope before? If when his riches departed, his confidence also departed. Did not he say to them afore, thou art my confidence. So, covetousness is called Idolatry, not that men bow down their bodies to worship it: But which is worse, their souls and affections, their wit and memory, & understanding, & all their faculties stoop to that, which should only stoop to God. So that he that loves his riches above measure, and sets his heart upon earthly things, is one of the worst sort of Idolaters. So if one set his heart upon pleasure, what ever thing it is, that he hunts after, more than gods glory, this is an other God to him. As the Apostle speaks of some that did make their belly their god: they would have thought it an injury if one had come & told them that they worshipped not God, but their belly, for they profess religion and to serve God, as well as the best. Yet the Apostle saith in plain words, they made their belly their god: for though that they did not kneel down and hold up their hands to their belly, yet they set themselves more earnestly to feed their body, then to glorify God, and were more grieved if they were pinched in a matter of victual & good cheer, then to see the name of God dishonoured and blasphemed, & any sin committed. So those that set their whole selves to hunting, hawking, dicing, carding, gaming, whoring, or any such wild practice, they make these things their god: for they are more glad & more rejoice when those things are effected according to their desire, then if any thing be brought to pass for God's honour, & if they be crossed in any of these things, they are more vexed and troubled with it, then for swearing, or stealing, or breach of the Saboth, or lying, or any thing whereby God's law is violated; these filthy monsters than be worshippers of false gods, and make these filthy things Idols to themselves. So jeremiah. 17. cha. 5. ver. To make flesh one's arm, is Idolatry, that is, to trust in any fleshing thing, for faith he, cursed be he that makes flesh his arm. Why may he not do so▪ and serve God to? No, saith he, but withdraws his heart from God, so that look how much any one rely upon any fleshly things, things, so much he forsakes God, and in what measure he pleaseth his confidence in any thing else, in that measure he displaseth it from God. So Eli was said to honour his sons more than God. Though he were a good & holy man, yet, being to indulgent to his children, in that he contented himself only to have admonished them for those faults, and did not proceed to punish them according to their fault, when admonition would not serve the turn; because he was a magistrate, in that he had not such a zeal of God's glory, and of the breach of God's law, as to punish his children for it: he honoured them more than God. But that he did honour God, & was a good man, but through infirmity and to much love of his children, he was borne away from that care of the glory of God, that he should have had, & so did bear with them more than he ought to have done, and this was that sin for which God did both in word reprove him, and in deed also correct him with so great a punishment: this was to dishonour God. The use of this is, first to confute all ignorant men & women, and all unregenerate men and women, it is certain, they have other gods: for every unregenerate man depends either upon himself or some other thing else, never upon God, as he saith of such, they sacrifice unto their nets, not that they did offer burnt offerings unto them, but because they got much wealth by fishing, they thought their riches came from that, & therefore imagined that God did not provide for them, but that they had provided for themselves, and so did not give thanks unto God, but unto their own skill and wit, that could find means how to get these outward things. So that every unregenerate man sets up himself, he doth nothing but seek and serve himself, and therefore is his own Idol, and an other god unto himself. This serves also to humble Gods children daily with the consideration of it: for who lives so holy that doth not oftentimes set up an other god, that doth not sometimes fear men more than God▪ and that doth not often depend to much upon outward matters, and hath to great a love of earthly things. This should humble us then to think that we are so much given to set up vain helps in our hearts, as that none lives so clear, but sometimes he makes a false God unto himself. Secondly, that we may keep this commandment, we must learn to use all outward things as though we used them not, that so our minds and affections and judgements may be ready to serve God, and we may also press to do his will. For whosoever sets himself wholly to root and dig in the earth, and to seek earthly matters, his heart will be so occupied & forestalled with those things, as that if he be called to any service of God, he must be feign to say I have married a wife, I cannot come, my farm and mine Oxen will not let me come: and all this while he sets up a strange God. But then shall we attain a sincere, though not a perfect obedience to this commandment, if we can come to use the world as though we used it not, and never to trust on these things when we have them (for the abundance of them cannot help us, without god's blessing) and not to be discouraged and cast down, though they be all taken away: because the want of them shall not hurt us, if God be with us, for we live by his blessing, & therefore we must set ourselves only to rest on him, and not to lean to any creature. Before my face. BEcause this is the most spiritual commandment & doth most press upon the heart, and we are most ready in this matter to dissemble with men and with our own hearts, therefore God sets a narrower scantling of it, & saith before me. Hence we are taught, that it is not enough for us to behave ourselves as that no impiety break forth from us into the face of men, but we must look to our hearts and see that none come in God's sight▪ For a man may be preaching and exhorting others to the love of God, yet if he do this for his own vain glory, not for God's glory, to get promotion to himself and not salvation unto God's people, he at that very time sets up an Idol in his heart, for God searcheth the heart, as David saith to Solomon, see that thou serve God with an upright heart, or else for all thine outward obedience, thou shalt do as good as nothing, for God hath a special regard of the heart, and doth as well see and discern the most secret things of the soul, as any man doth the outward actions of the body. So jeremy. 17. ver. 10. I the Lord search the heart, God doth not look on the outside only, but on the inside also, shows cannot deceive him. If we say and swear, and protest never so much, that we love him and fear him, and this be not in our soul, 'tis not before his face, but in his fight, there is nothing but hypocrisy & dissimulation. For men first must look to the outward, and hence descend to judge of the heart, but God first approveth the heart, and then the outward action▪ if we see good things outwardly, we are bound in conscience to think well of that man, but God will first see uprightness, and then he will account well of the practices that we do outwardly. This then confutes them, that think if they can carry themselves that men cannot blame them, than all is well. But it is nothing, for God saith, wash thine heart from iniquity, O jerusalem, no washing of the outward, can do any good, unless the heart be first well and thoroughly scoured. Secondly, this teacheth us to carry ourselves watchfully & warily, and to fear as well secret as open sins, because all secrets are open to God, and every hidden thing is light before his face. This meditation helped job, that he would not allow so much as a wanton look and by thought, for he knew that God beheld his ways, and told all his steps, and he could not be delivered from his highness. If God had seen them only and not taken any great heed or notice of them, it had not been so much, but as he saw them, so he did keep them in a reckoning, & regard them, so as that according to these job should receive his reward. In this regard he made a covenant with his eyes, and did walk in fear circumspectly, and would suffer no vanity or filthiness, once to enter into his heart. But the want of this persuasion that God looks always full upon us, & his holy and pure eyes, that are like a flame of fire, are always fastened upon our ways and doings, is the cause that men have so many covetous and crafty and cruel and filthy thoughts, and are come almost to that point of Atheism, that thought is free. But they shall find that though it be free from men, yet it is not free from God, and that they shallbe liable to the sentence of condemnation, and culpable of everlasting death, before God's judgement seat, unless they have as great a care to have holy and good thoughts, and to purge their heart in the sight of God, as to have honest and civil actions, and walk well before men. So much of the negative part of this commandment. The affirmative followeth. In this commandment we are commanded four especial things. viz. To know God, to love God, to fear him, and to trust in him. These things if we have in our hearts, than God bears the sway there, and he is the commander of our souls and bodies. And first of knowledge. This commandment enjoins every man to know God, according as he hath revealed himself in his word, in essence, and his persons, in his properties & actions, & according to this knowledge we must order ourselves. As in john 17, ver▪ 3. This is (saith Christ) life eternal, to know thee and him whom thou hast sent jesus Christ. He that knows God in Christ, hath the life of grace in him, which is called life eternal, because it hath the beginnings of life eternal, which shall never die but increase, till they come to the perfection of this life. For if any one do thus know God, how can he choose but love him, and trust in him, & fear him, and do every thing that he commands. As Psal. 9 Those that know thee will trust in thee. Some trust in God, some do not, what is the cause of this, Because some know God's power, and his truth, and his justice, and sufficiency, and these will never trust in any lawful means, nor fall to any unlawful, but for others that do not know him, they make no account of trusting in him. So David saith to Solomon, 1. Chro. 26. My son, know thou the God of thy fathers, and serve him with an upright heart and a perfect mind. This is the foundation of true religion, and the groundwork of all upright worship, to know God, when we know him, than we shall serve him: till we know him there can be no serving. But if we know that he is such a God as in whose eyes all things are naked, and that he searcheth and pryeth, into the hearts and secret imaginations of the soul: this will make one take heed of dissembling, and strive to get an upright heart, and so he will serve him with a willing mind, that doth know him; for why do men so willingly serve great personages, and are ready to employ themselves in their businesses, but because they think that hence they shall have honour and credit, and come to credit as a reward of their services; but now if we know that God doth give such excellent wages as no man can give the like, for what doth he not bestow on those that fear him? he gives them his son, he gives them his holy Spirit and grace, in their hearts: he gives them his fear and his blessing in this life, and life eternal in the world to come: if one know this, than he will sure serve God with a willing mind. But on the contrary, the cause and fountain of all rebellion and disobedience against God is, because there is no right knowledge of God, as he complains in Hosea. 2. That they lie, they steal, they commit adultery & blood toucheth blood. But what was the cause of all this confusion, why, because there was no knowledge of God in the land, and where men know not God, what should be looked for else, for than they cannot love him, nor fear him, nor trust in him, nor seek, nor do any duty, if there be no knowledge. This serves to confute all ignorant persons that do not know God, they cannot tell how many persons there be, or if they do, they cannot tell what any of them did for them, they are not acquainted with the properties of God, nor with his actions, they never thought on his name, nor pondered on his truth, his justice, his power, his mercy, and such like things. These may brag of love and faith, and hope, and confidence, and patience, but they have none of them, it cannot be, for all good things flow from this, that we do know God. Therefore Paul saith, 2. Thess. 1. 8. ver. That God will come with thousands of his Angels in flaming fire, rendering vengeance to all those that know not him, nor obey not his gospel, these things follow close, doth not one know God, then 'tis clear he doth not obey his gospel, he makes no conscience of that; Therefore an ignorant heart is always a sinful heart, & a man without knowledge, is a man without grace, and this ignorance is so foul a sin, as that it shallbe sufficient to bring gods vengeance upon one, how ever light account men make of it, God will damn them for this, because they have not known, and then 'tis to to sure they could not nor would have regard to his commandments. And on the other side, this must stir us up to call for wisdom, and to cry for understanding, to seek for it, and to dig for it as for gold, or precious stones; We must often read God's word, & confer of it, and meditate on it, which if we do it will give us understanding, & then we shall see gods properties, and see his goodness, & his love, and how able and willing he is to help us, and then we cannot choose but trust in him. And indeed this often meditating and thinking on God's word, is the next way to make us like God, and to renew and repair the image of God in us. For by seeing Christ in the gospel, we are changed from glory to glory, and the more we know him, the more we increase in being like to him: so long as we know in part we are like in part, but when we shall have perfect knowledge, then shall we be perfect in holiness, and perfect in righteousness, perfect and holy as he is perfect. As 1. john he saith, Now it appeareth not what we shall be, but when he shall appear we shall be like him, and why like him? because we shall know him, as he is, so that the perfection of knowledge, will bring the perfection of holiness, & the more we increase in knowledge, the more all good virtues will increase, and if this were perfect, we should be perfect, without all weakness and infirmity. But the more we meditate in God's word, the more our knowledge will grow, and therefore also the image of God will grow more lively, till we be made perfect and absolute in the life to come. The next duty is love. That we must love God withal our hearts, and all our souls, as is commanded. Luke. 10. The reason is, because he is that jehovah in whom we live, we move, and have our being, he is our God that gives us all good things, and can only free us from all sin and misery, therefore we are bound to love him. And indeed, this is the chief duty, and the best fruit of knowledge: but because it is so plain a duty, as that no man will deny it, it is best for us (leaving to use more words in proving the duty) to show some marks of love of God, (that we do not deceive ourselves) whereby we may see, in what measure we keep this first and chief commandment. The first mark may be, how we delight to meet God in those means, wherein he hath appointed to meet us: for in what measure we can offer ourselves to God in those things, wherein he offers himself to us, in that measure we love him. If we be willing to ask all good things and seek comfort at his hand by prayer, and to lay open our wants to him, and as it were to confer with God. If we be desirous to come to hear his word spoken unto us, wherein we may see his wisdom for our direction, his mercy for our comfort, his power for our defence, and for the subduing of our sins, and his riches to make us rich, and supply all our wants, than we do indeed love God, and the more we can rejoice in these things, the more we love God, and the less, the less we love him. So for the sacraments, in them Christ jesus offers himself unto us, and to make us partakers of his body and blood, would we then try how we love God? we may do it by examining what desire we have to these things, would we rather come to this banquet of the heavenly King to eat the body and blood of his son, that is set before us, rather than to the table of an earthly king, to taste such good cheer as he can make us, is there such an affection to us? then indeed we love God, for than we have a delight to come where he is. For in these means God doth bestow himself upon us, and comes to dwell in us, as Christ saith, that he will dwell in us, and his father: the holy ghost will come into our hearts. The second note whereby we may try our love to God is, obedience, as Christ saith. john. 14. 20. He that loves me keeps my commandments: He than that keeps God's commandments best, he loves God best. But if any will say that he loves God as well as the best, yet he will break the Sabbath, and lie, and dissemble, and be a miser, wholly rooting on the earth, and setting himself and all his heart after his covetousness, if no good speech proceed out of his mouth, but only froward and filthy, and vain speeches, if it be so, will we say that we love God? No, the love of God breeds obedience unto God. If one should say that he loved the King as well as any subject in England, yet he would always be practising & inventing treason, and rebellion against him, who could believe him? So, if we will speak foolishly, and vainly break God's saboths, & blaspheme his name, and do such other wickednesses, do we love God? Nay, so far as any allows himself to do these things, so far he hates God, as he that allows himself in rebellion, hatas the prince: so he that maintains any sin whatsoever in himself, he hates God. So that by these two things we may examine our love of God: first, in the means of salvation what good affection we bear unto them. Secondly, how we keep Gods commandments. For saith Christ, He that hath my commandments & keeps them, he loves me. Frst we must have his commandments in our understanding, to know the meaning of them; and in our memory, that we may remember them; and then in our heart, to work on our affections; and lastly in our practice we must keep them, and in what degree we do this thing, in that degree do we love God. A third mark. That we observe and note our affection to God's children. For this is a sound note that we love God, if we love his children. As in john. 5. He that loves him that begets, will love him that is begotten. If then we find in our hearts a good affection unto christians, because they are christians, how beneficial or not beneficial to us, that is nothing; whether they take notice of us, or pass by us, that is not the matter: but if they be such that love God's word, and have the virtues of Christ shining forth in their hearts: if love and patience, and temperance, & meekness, & such like, do appear in them, if we love these, this is an undoubted testimony of our true love to God. The fourth mark of our love to God whereby we shall in deed make trial of our love to him is, how we love his coming. How we desire the appearance of Christ to judge the quick and dead. And how we desire to be dissolved & be with Christ. What desire we have either to go unto him, or to have him come to us. For if our heart be set truly upon any thing, that thing we cannot choose but desire, and be willing to have it with us. Love draws the mind to that which is loved. So Paul when the love of God waxed warm in his heart, he desired to be dissolved and to be with Christ. So in the Revelation, the spirit, and the Church, and the bride, and all say, Come Lord, come quickly: and in the natural marriage, in which the love is much more weak and slender, yet this is manifest, for if the wife love her husband, when he is gone far off she will be desirous of his return, and will be glad to have his company: if this be so in the natural marriage, where there be many infirmities and crosses, yet they do wish for the company one of another, how much more in the spiritual marriage, where there is such perfection now in the one party, as he is full of love and mercy, and also shall free the other party from all miseries and wants, and infirmities, when they shall be joined fully together, and fill them full of all virtues and graces, in this marriage I say, how can one choose but long after this perfect and happy meeting, how can he stay himself that hath any love & assurance of these things, but he shall be ready to fly up into heaven, & the flame of his desire will burn above the clouds, to wish that God would come and dwell with us. If the wife should say, I love mine husband as well as any woman in the world, O but how say you, your husband hath been from you a long time, but at such a time he will return. O I pray you speak not of that, you will make me sick if you talk of it, indeed I love him, but I care not how far of from me he be, who would not perceive that this were mere dissembling & no true love indeed, can a woman love her husband, and not desire his company? So if we will bear others in hand, that we love God above all, and no man loves God better than we, yet we never desire to come at him, or to have him come at us: what a love is this? a very weak love it is sure or none. We must pray therefore and endeavour that we may long for, and wish for the coming of Christ, for God hath given this to other of his children, that were as weak as we, that when they did think of their good estate, and freedom from all misery and sin, and that the love of God was shed abroad in their hearts, this did so inflame their hearts, as they desired his coming, by which they should be delivered from all sin and misery, more than any woman could desire the coming of her husband. The fift and last note, whereby we shall find out in truth, how we love God, is to consider how we stand affected to that which he hates. One indeed may love a man truly, and yet not hate all that he hates, because his hatred may be unjust, or else he may exceed in the measure of hatred. But for God, we know that he is perfect, & hates nothing but that which is hateful, & abhors none but those which deserve to be abhorred. Therefore try and see how we stand affected to the wolrd. God saith that he hates the world, by the world is meant, as Saint john expounds it; the lust of the eyes; the lust of the heart; and the pride of life; we must hate these things, for the love of the world is enmity to God. He that loves it then, is an enemy; for he that loves God's enemies, makes himself an enemy: as he that hates that which God loves, hates God, so he that loves that which God hates, hates God also. Also we must see how we hate covetousness, malice, pride, filthiness, falsehood, and such like, for all these things God hates. But if one be so far from abhorring lying, as that he himself will lie; & so far from hating flattery, as he himself will flatter; & speak fair before ones face, but ill enough behind his back, if one be so far from hating unthriftiness, as that he will be a gamester & spend those things idly and foolishly, which God gave him for a better end, and will take an account of him also, how he spent them, because God bestowed them for better ends, and he bestows them proudly, vainly, and unthriftily, to no glory to God, or good to men; he that will do these or any such things, it is plain that he hates not that which God hates, and therefore doth not love God. By these things then, we may examine ourselves, and find whether we have any true love to god or not: namely by his love, to the means of salvation, and by his keeping Gods commandments, by his servant and hearty love to God's people, in wishing and also doing then good to his power, by his desire to be joined to Christ jesus, and lastly by his hatred of those things which God hateth, which though they do often overtake him, yet he loves himself the less, because he can hate them no more, and thinks the worse of himself, because he loves them at all. These things who so can find in himself, he loves God and obeys this commandment, though not in perfection (for no man can in his nature, and indeed it is not needful that any of us should, for Christ did it for us) yet in uprightness and in some good measure, and he serves God with that which he accounts a perfect heart. So much of the love of God, a fruit of knowledge, when knowing his goodness, his mercy, his truth, & other his properties, we give him all our soul, setting our affections on nothing in earth besides him, delighting in him alone, and in nothing but that which carries a stamp of his goodness. The next duty that is here commanded, is the fear of God, a duty proceeding from knowledge also: for as the sight of God's goodness, and mercy, and truth, will inflame the heart with a love of him: So if one behold and consider his greatness, and his power, and his excellency, over all his creatures, this will strike his heart with a wonderful reverence, & a great fear of his Majesty. As also he that knows God's power that he can do what he will, and his mercy that he will do what is needful for the good of his children, this will make him trust wholly in God. But for this fear, an objection must first be answered. For 1. john. 4. he saith, Perfect love casteth out fear. And Luke. 1. We are delivered from all our enemies, that we might serve him without fear. To this we answer, that perfect love casteth out fear; namely a slavish fear, and such as is in the devils, who tremble before God, but so as they run from him, such as is in wicked men when the threatenings of God arrests their evil conscience, and summons their wicked hearts, and draws them before God's judgement seat, & makes them therefore not love God's word and ministry, but hate it, & cast off all care of Godliness, and religion from them. But it is true that whosoever loves God, cannot choose but in the same measure also fear him: for the spirit of God that persuades them of his favour and worketh love, will declare his power and greatness, which will work a fear and awe of him. It casteth out the hellish fear that makes one fly from God, but it causeth that holy fear, that makes one more careful to come unto him, and to worship him. We must then love God with our whole hearts, and souls, and minds, so that we fear nothing but in him and for him, and that with such a fear, as must draw us unto him, but terrifying our hearts from committing all evil. It must be a fear mingled with love and confidence, that must be holy, and crucify, and restrain all ill affections and desires. This is commanded. Isai. 8. 13. Sanctify the Lord in your hearts, and let him be your fear and your dread. The occasion of this precept was this. Before in the chap he shows that there were stirs and rumours of wars, in the land, the people and King and all did quake as leaves shaken with wind by reason of the great fear which was in them. Now then here he brings a medicine that will make them still and quiet: for the cause of their false fears was, because they were empty of true fear, and they were so exceedingly troubled with men, because they could not look up unto God. But in the 12. ver. the Prophet faith, You that be Gods children, do not you fear their fear. Fear not you the fears of wicked men, for they fear nothing but poverty, and outward disgrace, and a temporal death, all weather and hard casualties to themselves & their goods, these be base fears, and not worthy that the hearts of God's children should be taken up with them being but trifles, fear not these things then, nor fear them (that is) not wicked men, fear neither the fears which wicked men fear, nor fear not wicked men themselves. But now because the heart of man must fear something, and lest it be very well armed, it is ready to fear man, and the fears of man, therefore he shows a means how to keep one from all infection of such foolish fears, and that is, to sanctify God in our heart, and to let him be our dread. Sanctify god in our heart j give him the praise of his power, of his mercy, of his truth, & of all his attributes; & then he shallbe our dread. For he that gives god the praise of his power, will never stand in fear of a man; for he knows the power of god is greater than the power of man. He that gives him the praise of his mercy, will not be dismayed, though he see all wants, & an hard estate outwardly, for he knows that god's mercy will supply all, & he that gives him the praise of his truth, will not be discouraged for any danger, because god hath promised to stustain him in all, and to deliver him out of all. This is then to fear God with all our hearts, to fear him only, and neither to fear wicked men, nor the things which they fear, for so far as we do fear either of these, we break his commandment, and our hearts are void of the true fear of God. So Luke. 12. 4. 5. Christ jesus saith, Fear not them that kill the body, and after that are not able to do any more, But I will forewarn you whom you shall fear, fear him that after he hath killed, can cast into hell, I say unto you, him fear. Where he saith, that can kill the body, 'tis not to be understood as though any man had any power in himself to kill it, but God gives them leave sometimes, and by his permission, for the humbling of his children, they are able to kill them; as if he had said: This is the nature of men, that if they see any grow powerful & great, they are afraid & think how shall we escape, how can any be free from danger, now such people be set up: but why should you be so troubled at their promotion, or why should you be afraid, when they have done their worst, what can they do, the most is to trouble you a little, and to send you from this house of clay, to heaven: they can go no further then to the kill of your body. But if you will fear profitably, and so as you shallbe the better for your fearing, I tell you who you shall fear, & I repeat it again, that you may the better mark it, I say, fear him that when he hath killed the body, can kill the soul to, and if you fear him you need not fear men, for this true fear will cast out all false fear. Likewise Eccles. 12. 13. The holy ghost saith, That this is the end of all, to fear God and keep his commandments. And proverbs. 1. The fear of God is the beginning of wisdom. Would we have the beginning of wisdom then, and the end of all, then let us fear God, give him the honour of his greatness, and tremble always before his face. There are divers reasons also to move us with all our strength & endeavour, to get this fear of God in our hearts. Draw from the benefits which will flow from it, to every one that doth in truth embrace it. First that may be a good reason to persuade us, which is said. Proverbs. 8. 13. The fear of the Lord is to hate evil, as pride and arrogancy. Where he shows that in what measure any one feareth God, in the same measure he will loathe, & detest all evil: yea, not only the open and hateful sins that the world will condemn, but the most secret and bidden. For he saith not to hate evil, as murdure, and adultery, but pride, & arrogancy, those which lie in the heart, and do not show themselves to the world, yet he that feareth God, will hate those. This is one excellent privilege that he hath that feareth god, that he will not offend God, and therefore hateth what ever might offend. So that he is well fenced against all secret wickedness. As we may see in joseph, though he might have done that evil to which he was solicited most secretly, that no man could have spied or perceived it, yet he would not for all the world consent: and the reason was, the fear of God made him hate it in his heart, and hating it inwardly, he would never practise it outwardly. So job speaks of himself, That he could have borne out his oppression, and could have made all stoop to him, no man would have gone about to find fault with him, yet he durst not for all that, his heart would not let him, for god's judgement was terrible in his eyes, and he could not be delivered from his highness, and this was that, that kept him from doing wrong, though no man durst have gone about to have sought revenge against him. Secondly, the fear of God if it once thoroughly do possess the heart, will make one pliable and frameable to God's will, though it be never so contrary to his nature, and former behaviour. As the example of Paul will show: for when God comes to him and sinites him down off his horse, and fills his heart full of horrible fears and terrors, and strikes him down to the ground with them, and let him perceive a little the majesty and power of God, and then after gins to reason the matter with him, and shows him that he is a persecutor of Christ jesus, than he is presently quiet and saith, Lord what shall I do? That which all the preaching in the world could not do, nor all the miracles that he had seen and hard, that did this fear of God work in a short time, and did so effectually call him in that little space, as that he never turned back again. One might have thought; what would men say, if I should turn from persecuting to preaching, & of the sudden all at once go to be an Apostle, that was a persecutor? what will the high Priests say, from whom I have letters, they will say I am unconstant, & that I do them injury, and Paul might seem to have many reasons to keep him from preaching Christ so, all upon the sudden, but all is nothing now, no, no, the true fear of God casts of all objections, for it so surpriseth the lusts of the flesh, and makes the strength of sin so much to abate, as that one cares for nothing, nor regards nothing in all the world, so that God may be pleased, and he escape the anger of God. So Isaiah 6. God did send him about such a piece of work, as he knew would be full tedious unto him, and go against his stomach, namely that he must preach to harden the hearts of the people, and be a minister of death unto his hearers, which was as bitter as death to him, and he could never have yielded to it. But now God comes not with the bare precept, for that would have done little good, the thing was so contrary to Isaiah, that he would never have obeyed, but he shows himself to him in a vision and lets him see his majesty in such a fearful sort, as that he falls flat on the dust for fear, and his body quakes and he cries out, what shall I do? I am a man of polluted lips and dwell among people of polluted lips. I shall surely die, for I have seen the Lord. When he was thus thoroughly affrighted and the pride of his flesh was beaten down, with the apprehension of God's infinity, then when God asks who will go, he is ready and sayeth, Lord send me, and so God sends him, and he goes immediately and willingly, there is no disputing now, nor reasoning the matter, for all the objections that men make, and all their disputing, that they think Gods commandments be hard and grievous, and why should they deny themselves? why should not they have their pleasure? Hence it comes, that they fear not God, they do not think of his greatness, nor consider his wonderful might and strength, for if they could bring their heart once to consider his exceeding greatness, their heart would soon stoop, all arguments would fall to the ground, & all would be quiet strait. For this will tame the fierceness and boystrousnesse that is in men's hearts, and make them gentle and still enough. As we see in job, though he was a very good and patiented man, yet when his flesh began a little to work, and his heart was disquieted and vexed by the words of his friends, than he would needs be dealing with God, he thought he had reason to speak, & imagined that he could say much for himself, he would fill his mouth with arguments, and feign he would have God to come to hear what he could speak, in his own defence, and to show what wrong was done to him. But now when God comes, and there shows him the nature of the snow, and the ice, and of some other creatures of god, as it were to let him see how childish he was in these several matters, and foolish and ignorant of the creation or preservation of these least things, that he had no knowledge, and therefore he was a trim man to call God to account, and that God must come to give his answer before him, that he should sit in the seat of judgement & on the bench, and God stand at the bar, he was like to dispute well with God his creator; that did not know the nature of the least of his creatures. When God had argued with him thus a while, and he saw how great God was, and how excellent: job was done, he had no more to say, but now indeed he confesseth he had spoken foolishly, but he would do so no more, he would now be still and content to bear God's hand, let him do what he would, if he would kill him he was content to die, but he would never dispute with God any more. So we see how quiet job was now, and what good and notable effects this fear of God will work in the hearts of men, if it once sound and thoroughly possess them. Furthermore, God hath promised that he that feareth him, shall want no good thing, he may want oftentimes that which his wicked flesh would have, for in deed and truth nothing is more hurtful and pestilent to a man, then that which his flesh doth most eagerly pursue and hunt after, and with greatest vehemency desire: and on the contrary, nothing is more truly profitable and good for the soul, then that the flesh and desires of it should be mastered & crushed and broken, therefore it is true that he which fears God most, shall most want those things which his flesh desires, because they would do him hurt, but God will withhold no good thing from him, that which indeed is good, and the word and wisdom of God shows to be good, and will by effect show itself to be good, that he shall never want. Also in the 112. Psa. he saith, Blessed is the man that feareth God. This always brings God's blessing with it, wherever it comes: so that would we be helped against our sin, and have the pride of our flesh crucified, and be helped to obedience? would we be rid of all evil things, and want no good thing? the very pathway that leads to these, is the fear of God, which is accompanied with the blessing of God, that is, the treasure of all good things. The use that we must make of this is, that so far as we would have all our wants supplied, & have the blessing of God upon our soul & body, & have abundance of all good things for this life, and the life to come, than we must labour to bring our hearts to the true & right fear of God, that we may tremble before his greatness, & to reverence & dread the great name of the Lord of hosts. The way to attain this is, first, to deny ourselves quite, to renounce utterly our carnal wisdom, as he saith, Pro. 3. 7. Be not wise in thine own eyes, but fear God, and departed from evil. If one will be reasoning the matter according to the fleshly wisdom of men, and he hath reason to do that he doth, then surely he will never have reason to be religious and serve God, for that is against his reason, for Solomon would have us fear God, & how shall one come to do that, he must not be conceited of his own wisdom, he must not think well of carnal reason, nor be ruled by it, for the wisdom of the flesh is enmity to God in all things: yea, the carnal wisdom of a spiritual man is enmity to God, and goodness, & so long as one follows it, he shall never fear God. As we may see this in Eva, when she would go to consult with that carnal reason that the devil had put into her head, & began to think with herself, surely this fruit is fair to look to, it hath a good colour to the eye, and it is like the taste will be pleasant to the mouth, and then I shall get well by it, for I shall get much knowledge, and be made like God, so that my state shall be mended, for this the Devil had persuaded her off: then she falls to eat the forbidden fruit, and to tempt her husband; and to do any thing that the Devil would tempt her unto, and fears God no more than if she had been sure there had been no God. We must forego our fleshly wisdom, and forsake our carnal reason then, if ever we will fear God, and not consult with flesh and blood, for if we do, that will draw us far enough from God, and make us never regard him. The second thing that we must do, to obtain true fear of God, is to ask it of him; to confess that in ourselves, we have no true fear of God; but are altogether profane: as David speaks of unregenerate men, that they have not the fear of God before their eyes, but think that there is no God; and live as if there were no God; we must then confess and see our own wants, and entreat God to supply the same, to put his fear in our hearts, especially since he hath promised this to all his elect; and in his covenant hath said, that he will put his fear in their hearts that they may fear him. And he hath bestowed it also upon others of his children; as on David, for he saith that he did fear and tremble before the judgements of God: and if we ask it God according to his own covenant, and according to his former dealing with other of his children, will bestow it upon us. The last means to obtain this holy fear of God, is often to think and meditate upon God's fearful judgements, which he hath executed upon sinners, for this will breed in our hearts a sense & awe of his majesty: as to think that God did not spare the Angels, being more excellent creatures, and far exceeding us in glory and strength, but when they forsook their place that their creator had set them in, & rebelled against him, he cast them into hell, into extreme & miserable torments; & keeps them fast linked and tied in chains of darkness, for a wonderful great addition of pain, for all their sins at the last day. So upon the old world, when they forsook God, and the law of God, and grew to be earthly minded, and to set their hearts altogether on the world, not regarding God nor religion. In this general apostasy and departing from God, he sent a general flood, which did overwhelm and drown them all, so that they could not escape his hand of justice. So on Sodom and Gomorah, when they grew filthy & profane, and were full of idleness, and abusing the good benefits of God, he rained fire & brimstone from heaven upon them, and devoured them all. And in all times, what city, or particular person, or country did grow sinful & stubborn against him, he grew terrible and showed himself terrible, by his fearful vengeance and plagues upon them. Thus the often meditation and diligent pondering on God's threatenings and curses, and the most certain & fearful execution of them upon impenitent persons, will soften our hearts, & draw them more & more to stand in fear of this great God. And if we will thus deny ourselves, and our fleshly reason, and pray unto God for his fear, and labour to kindle his fear in our hearts, by calling to remembrance his fearfulness, and just, and terrible vengeance upon those that have not feared him: this will at length bring our profane hearts, to some dread and reverence of God's holy majesty. The next use that we may make, is for the comfort of those of God's children, that can in some measure bring their flesh to fear and tremble before God, and to stand in awe of him, this will certainly bring all happiness unto them, and those that can do so, they may be assured that whatsoever affliction they be in, it shall either be removed, or be so sanctified and blessed unto them, as they shall bear it with much comfort & profit. As Ps. 112. ver. 2. His seed shallbe mighty upon the earth. Seed mighty, will we think? how can that be, what have they to make them mighty? what hath he to leave them? how can they be mighty, when he hath nothing to bestow on them: yes he hath enough, for so he adds, his children shallbe blessed. It is not lands and livings, & great possessions that make one's children great, for one may have them and yet he hath no promise, but that himself and his children shall have the curse of God upon them while they live, and be cast into hell fire and everlasting damnation when they die. But it is the fear of God that makes a man happy himself, and that will leave a good and happy state unto his children after, for this brings the blessing of God upon himself, and upon his seed after him, that they shall continue happy so long as they continue fearing God. But that we may not deceive ourselves and think either that we have not the fear of God at all, because we have it not perfectly, though we have it in some good measure, or else think that we have it when indeed we have it not: It is good that we consider some marks whereby we may know whether we have indeed this fear of God or no. One true note of the fear of God is, to fear the word of God, as Isaiah saith, Hear the word of God ye that tremble before him. As if he had said, I would that all mine hearers would profit by the word of God, which I speak unto them; but I know that none will make use of it but only those that fear him; as also the prophet Habakkuk said. That when he heard God's threatenings, he feared, and his belly trembled, and rottenness entered into his bones, and he was wonderfully dismayed and terrified. If then the threatenings of god's word can affright us, and make us tremble, and afraid, to do those things which he hath forbidden, or if we have sin, they make us confess our sins, & humble our souls before God for mercy: this is an undoubted token of the fear of God. But if one will say that he fears God & reverenceth the majesty of God but for his word let God threaten as much as he will he cares not for it; let the Minister denounce gods judgements and curses upon him, and against him, he is a sleep, and it doth not awake nor prick him, he neither hath any touch nor feeling of it, but lets it pass without any regard; it is most sure that such an one for all his sayings hath no fear of God in his heart. According as God complains, by the prophet Amos, That if the Lion did roar, all the beasts of the field would tremble: but they were more beastly than beasts, & so senseless, that let god roar & roar again as loud as he would, yet they cared not, nor were not a whit afraid; so that the very beasts gave more reverence to the Lion than they did unto God. If we hear the threatenings of God denounced powerfully against covetous & deceitful & cruel people, & against such as break gods saboths, against earthly minded men, that set themselves wholly to root in the ground, & to seek for fleshly things; If we hear these threatenings, & believed that they were true, when we find them in ourselves, how could we choose but fear & tremble. But herein most men bewray their monstrous & shameful hypocrisy, that if a great man, some king, or prince, did but threaten that they should be put in prison, & lie in prison all their life, or that they should be put to death, they would shake every joint, & show their fear in their face, that no man could make them merry, in such a case, but they would lament & take on unmeasurably. But let god threaten & protest that he will curse them & damn them, & cast them into hell for ever, it never fears them, they can go about as merely & cheerfully as though there were no danger: yea, they will make oft times a mock, & a scoff at those judgements. What a most plain & palpable dissembling is this, that men will pretend to fear god above all, & yet will be much more afraid if a man do but threaten to turn them out of their house, then if god threaten to turn them out of heaven to be in hell for ever: that one angry word of their landlord will fear them, but twenty threatenings out of the scripture of God, will not move them one whit, nor work the least sorrow in them. By trying our affections to the word of God then, we may see our affections to God himself; either in love, for he that loves God's word most, may assure his soul that he loves God best: or in fear, for he that most trembles and is most humble at God's threatenings, he carries the greatest reverence towards God himself, and so that he that puts greatest confidence in the promises of God, doth most faithfully trust in God. Another sure badge of this true fear is, that it will make one depart from evil, it will not make him only confess & say, indeed it is nought, and it is my fault and my nature, and I would I could leave it, but it will work a separation beetwixt sin and the soul, so that it will departed from evil, what danger so ever seem to ensue upon it, and he will not be allured by any reward to commit sin. In what measure the fear of God hath seasoned the heart, in the same measure it will work this departing from sin: as we see it plainly proved by the example of the three children. The case stood thus with them, that either they must bow to the filthy idol which was before them, or burn in that flaming furnace, which was prepared for him that would not; either they must purchase and procure the wrath of God, or suffer the wrath & displeasure of Nabuchadnezer, but having the fear of God within them, it gave them courage and boldness, that they feared not Nabuchadnezers threatening and power, but stood resolute for the cause of God, and showed the King plainly that they would not dishonour God, to please him, or for his anger; if god would they knew that he could deliver them, if he would not yet this they let him know, that they would not incur God's anger, and danger of everlasting death, for fear of any bodily death. But on the contrary side, so far as any man hath not the fear of God, but fears man more than God, than they will upon every occasion run to evil, as if one be in some fault, that he thinks he shall be punished for it, than he will help himself by lying, and thinks that he hath made a very good shift, if he can escape by that means, this is now to make man a god, and god an Idol, when one will seek to make the face of man mild and gentle, by making gods face angry & frowning. So those that when they be in distress and in some need by poverty, will venture to help themselves by breaking gods saboth, & taking time from his worship to labour for their own gain: this is plain, that they fear the fear of the wicked, and do not make God their dread, for if they did, it is most sure, they would departed from evil. So he that feareth god, no hope of promotion or outward benefit can make him consent to wickedness; as joseph might in likelihood have been a great gainer, and gotten much promotion, by yielding to the wicked and filthy allurements of his mistress: yet he would not give the least mark of consenting, because he was afraid to sin against god. So in Isa. 51. 12. Who art thou that fearest mortal man, that must be given to the worms, and forgettest thy God that did spread out the heavens. The great fear of man's power ariseth from the forgetting of gods free power. When one is in such a terror of man that is but dust, and cannot defend himself against the worms, but they shall creep in his bowels and eat up his heart, will he nill he, it comes from hence that one doth quite forget that there is such a God as was able to make heaven and earth of nothing, and that hath fearful judgements laid up for sinners, and then indeed he fears man, and then he will sin if he bid him, and rather be so servile to his master and superior, as to break God's law, then to bear his anger and chiding or correction, and if man bid▪ him do any thing, he will do it, though God bid him do the contrary. Therefore in the Revel. when he reckons up a great rabble of reprobates, and the whole host of damned sinners, he puts the fearful in the very forefront of them, and makes them the captains & ringleaders of all the rest, those which be fearful & not fearful; that be not fearful to displease God & break his law, but herein they be audacious and impudent, but for any good service of God, they be afraid to do it. They be afraid to keep the Sabbath, or go to hear sermons, lest they should be accounted to precise: they will not serve God, lest their old acquaintance and friends should forsake them, & lest their neighbours should mock & laugh at them; they fear lest they should be jested at. This dastardliness and coldness to do good, but courage and readiness to do ill, that if men do but hold up the finger, and the basest and most abject persons in a country, do but speak a word or two, he may allure and persuade them to drink & swill, and break the sabbath, and such other filthy sins which they have promised to forsake, and God hath threatened to punish; shows plainly, that they be void of the true fear of God. The third and last note of the true fear of God is, to delight in God's commandments, to walk in his ways, as he saith, Blessed is the man that feareth God, and delighteth greatly in his commandments. He that hath no delight to walk in gods ways, but in his own, & hath all the pleasure in talking of his own commodity and profit, not of God's laws: as though himself were the god to be served, and lust had the sovereignty and command of his heart and not God; such an one hath not the fear of God, but if one delight to confer of god's law, and take his greatest pleasure in speaking and thinking of God's commandments, such an one may conclude with himself assuredly, that he hath that fear of God in his heart, which will keep him to everlasting life, so long as he keeps and embraceth it. Hence than the best man in this world may learn to confess his own weakness, and to acknowledge the wants and defects of this fear of God; for that so much fear of death and of poverty, and of disgrace, and of men, shows a great emptiness of the fear of God. This trembling at men's thratning so much, & at gods threatenings so little, that is in all men by nature, the great fear of losing earthly things, and little fear to lose heavenly things, the much delight we have in matters of this world, and little delight in the law of God, testifies to our faces, & shows plainly that we have but a very little spark of the true fear of God, those which have most of it. These wants we must see and confess, and run unto Christ jesus that made a perfect and absolute satisfaction, that he might supply our imperfections, and then of his fullness we shall have enough to fulfil that wherein ourselves came short. Thus much of the true & holy fear that God commands, such a fear as being joined with love and proceeding from it, makes us love him more, and more obey him. The next and last duty commanded in this first commandment, is to trust in God with all our hearts, to put our full confidence, and rely wholly upon him, and him alone. This is commanded. Prou. 3. 5. Trust on God, with all thine heart, and lean not to thine own wisdom. Though thine own reason tell thee, now that I have great prosperity, and the world at will, I shall be safe, yet trust not to that, but make God thine only stay. So jere. 17. 7. Blessed is that man that trusts in God, and makes him his stay, for he shall be like the tree planted by the water side. He shows that he that trusts in God, shall be blessed of God, so that he shall be still in a florishng estate, what ever heat, j stirs or alterations and changes others feel, he shall be well still, for he shall be always fruitful, and indeed this is the only happiness of a christian to be fruitful in good works, and this is the misery of all miseries, to be barren in good works, that pincheth his heart, & is as a scorching heat indeed, but so long as one trusts in God, he shall be kept in the spring still, it shall be no winter nor fall of the leaf; Faith makes a perpetual spring time. So he saith in the Psa. Trust in God, and he shall give thee thine heart's desire, he that would have what he can wish or desire, let him trust in god, for this entitles him to all gods promises, yea it gives him interest to god himself, and having him, he can want nothing. The means how we shall come to this trust in god, is to meditate on his power, to know that he is able to help us, though we have all the world against us, and contrariwise that unless God do help us, all the world, and all the helps in the world, shall be no furtherance unto us. Then also to consider his mercy, that hath delivered other of his children, when they were in as great necessity, and when they were drunken with gall and wormwood with sore and grievous afflictions, he hath made them sober with true comfort and consolation. These meditations often arising and nourished in our hearts, will bring us at length to lean to him, and build only upon him, that is the sure and unremovable foundation. The use of this is, to teach us to get this confidence and trust in God, that so we may have our heart's desire, and may always flourish, that though heat come, though temptations and calamities befall us, and all things seemed to be tumbled and cast upside down, yet we be in safety, for no man is hurt till unbelief and distrust hurt him, if the soul be not hurt by unbelief, all other things are so far from hurting us, as that they shall do us great good. Now the marks whereby we may know that we do in deed, not in word only, trust and rely upon God alone, are (that we may name some of them) these: first to use all good means faithfully to serve God's providence, no man is more diligent in putting all good means in practice, than he that hath a most constant & firm faith in God. As we may see that in jacob, he had a promise that he should prevail with men, sith he had prevailed with God, and that he should not now be called jacob any more, one that takes men by the heel, but he shall be called Israel, one that so wrestles with God, that prevails with him. When jacob received this promise, and did fully trust in God for his deliverance, yet he was slack in providing all things that might pacify Esau, nay who could have used more wise and good means than he did, but still honest means, for strait he sends him a present to assuage his wrath, and sends them out all together, but sets a distance twixt one and other, that so this pause might make him digest them the better, & his wrath might by little and little go out, otherwise the flame might have been so great, that it would have made him devoured & consumed all, if they had run to him all at once, and then he bids them all to make legs, and do obeisance, and call him my Lord Esau, in great wisdom and discretion: for give a covetous man wealth enough; and an ambitious man honour enough, and you may lead him whether ye will. So did Paul likewise, when God had promised him to bestow upon him all that were in the ship, he would not neglect the means, for when the mariners would craftily have gotten them away, in the boat, he would not suffer it, but tells them, that if they went away, they should be all drowned, and so they should indeed, for as God had appointed to save all, so he had appointed to save them all together, and by those means. So for our feeding, he that would say, he trusts that God would feed him, yet would not stir his hand to put meat into his mouth, all men would say that he counterfeited▪ for he that trusts that God will feed him, will eat that meat which God hath appointed to feed him. So for that man which hopes for a crop, he will not sit at home and be idle, but he that trusts that God will give him a good harvest, will use all means, he will blow, and sow his ground, & leave nothing undone, and he that useth this means in conscience to God, shows that he doth trust in God. So for the soul, if you say I trust God will give me everlasting life, and save my soul, than you will pray, than you will hear the word, than you will meditate upon the word, and receive the sacraments; otherwise, if you will persecute the ministers of God, and be troublesome to those that teach you, and care not at all to pray, or do any such thing, these words be but wind, you do not trust that God will save your soul, what ever brags you make. And in truth though there be many among us that will say, they trust to be saved, as well as the proudest (as they that be proud themselves, always think that other men are proud) yet they do but deceive their own hearts, they have no faith in God for their salvation, for if they had, they would pray, and confer, & meditate, & keep themselves unspotted of this wicked world, and do other things which God hath appointed as means of salvation, and hath no more promised to save any without them, then that any should be fed without food. A second note of this true confidence, is not to be discouraged, when we want the means, as when we have them, we will not trust on them, so when we want them, we will not be dismayed, if we put our confidence in God, for the heart is never dismayed till the hope be gone, and if God be our hope, than so long as he remains, our comfort remains. But this is the miserable corruption of our nature, that if all these outward things be gone, than we sit down discontented and discouraged, and think that our case is desperate, and we are undone, but if riches and outward matters flow in, and we have the world at will, then as the rich man in the gospel we say, though not in word yet in deed, Soul take thine ease, now thou hast store laid up for many years. And why would he give his soul allowance to take it ease, not because his heart was full of gods promises, for that had been a good reason, and a sound rejoicing: but because his barns were full of corn, and this was to withdraw his heart from God, for who ever promiseth himself more safety one whit for his wealth, makes an idol of his wealth, and sets it in the room of God. Therefore job proves by this, that he did trust in God, for he did not greatly rejoice in it wealth, he was not very glad that he had much gold, and many cattle and grounds, for he knew God did not love him one jott the better for all that, nor all his wealth could keep one cross from him, or prolong his life one minute of an hour, and therefore he did not much rejoice to see these things come in by heaps, and so when all was gone, he had soon made his accounts, God hath given, God hath taken, blessed be the name of the Lord, when I had them I was not the better, I did not trust in them, and therefore now they are gone, I am not much vexed, it was no part of my greatest happiness to have them, nor is no part of my greatest sorrow that I have so suddenly lost them. But this our discouragement and whining and murmuring, when we want the means, shows that we trust not in God, but in them, for if we live at Gods finding, who must provide for us, no man's life consisteth in his riches saith Christ, if God be our father and he must find us, why are we not content with his promise? what though he keep things in his own hand, because we know not how to use them. But this is the matter we would be our own gods as it were, & be at our own finding, & in this matter we be far more foolish than our own children, for they keep no stir, and do not trouble themselves to think how shall I do to bring the year about, how shall I get provision for the next year? or what if ill weather come, and so many doubts, but they are merry and fresh, and think not of these matters, but make account that their fathers will see them provided for, and will not suffer them to want any thing, and therefore when they need they go to them, and make account that all is well, & they shall have it. And why should not we do so to God, if we did in truth as we say we do, account that he is our father, and trust upon him, and give but so much credit to him as our children do to us, why should not we think ourselves sufficiently provided for, if we have his promise, if we could indeed come to make him our trust, thus we should unload our hearts of much discontentment and disquietness, and live far more cheerfully, then now, by reason of our unbelief and distrust we do, or can do. The last sign to know whether we trust in God or not, is to examine whether we seek his love and favour, for that which any man makes his trust, that he doth most labour to obtain. What doth any man speak of most in the day, and think of most in the night, and seek after most in all his life? If it be lucre? then he trusts in his lucre. So that man that placeth his happiness and seeks his felicity only in pleasure, he will most seek and strive to get his pleasure, and is most vexed if it be taken from him. But if one trust in God, than he would most labour to get the love & favour of God, because he knows he can have nothing from himself, or any other, but only from god; as in Ps. 62. 11. 12. He sets down two causes why we must not trust in man nor riches, that is, in any outward thing, for power belongs unto God, & mercy belongs unto God: All the men in the world, and all the riches in thee world, have no power to help us, unless god put it in them, for all power is his own, and so for mercy, there is no kindness in any man or angel which they have not from God, no man nor angel can show us any kindness, unless God give them that kindness, and if they do, we must confess that it comes from him. Since then all power is reached from God's hand, and all mercy is derived from him, that nothing either can help us, or if it could, yet would help us, but so far as he puts both the power and will into it: therefore those that believe this, cannot choose but seek God's favour, for than they are assured that nothing can be able to hurt them; yea, God can make all things, so far as it is profitable, willing, and ready to do them good. So much concerning the first commandment, which shows us whom we must worship, namely God, and wherein this worship consisteth, namely in a sound knowledge of him, & from this knowledge, in loving and fearing and trusting in him, with all our heart and soul. Now follows the second commandment. Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in heaven. etc. IN all which commandment is showed by what outward means we must worship God, namely, not after the inventions of flesh and blood, but after the commandment of his holy word. The commandment contains a prohibition, in these words, Thou shalt not make to thyself any graven Image, nor the likeness of any thing in heaven above, or in the earth beneath, or in the waters under the earth, thou shalt not bow to them, nor worship them. These words contain the prohibition, forbidding us to have any Images to represent God, or to help us in his worship, or to have any superstitious or will worship, thereby to please him the better. The reasons ratifying the prohibition, are two, one drawn from the vengeance of God against Idolaters and superstitious persons, in these words, For I the Lord thy God am a jealous God, visiting the sins of the fathers upon the children, to the third and fourth generation of them that hate me. Showing Gods power in that he is jehovah, and a strong God, as the word signifieth, and his will that he is a jealous God: the similitude is taken from a jealous husband that can abide no light behaviour of his wife, but he will be revenged on it. So God cannot endure that any one that is his should once look to Images, or superstition, for if any do, as by reason of his strength, he is able, so he is willing also to revenge it on the sons, and sons sons, to the fourth generation of such as do it. The second reason is taken from the reward that God will bestow upon all such as worship him purely, hating Idolatry and false worship, that he will not only bless them, but theirs, to a thousands. Never forgetting to show mercy unto those that worship him purely, so that all their posterity shall far the better for them. Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in heaven above. First, in that God doth set down so largely and so plainly, & in so many words this commandment, he shows how exceeding ready we are to fall into the breach of it. Hence than we may gather this doctrine, that our nature is wonderful prone to Idolatry, and we are very apt and ready to worship God falsely and superstitiously, for if it were not so, then why would not God content himself to be as short here as he is in most of the rest: but we see for this and the Sabbath, how largely he sets them down, & how he mounds and fenceth them on every side, with strong reasons; which doth declare that he knows us very willing on any least occasion, to break out from keeping of them: as we may mark here. First he saith, Thou shalt make to thyself no Image: No, might some carnal man say, indeed we will make no Image of any earthly thing, for these cannot set out God well enough, but for heavenly things, those be more excellent; therefore to prevent this, God shuts out all excuses, & saith, that no man must make the Image of any thing in heaven, or in earth, or in the sea, or in any place whatsoever. But yet flesh would shift and say indeed it is true, we must make no resemblance or Image, or piece of an Image of any thing, but this is meant that it must not be done to that intent to give any divine worship to the Image itself, and to honour that as God, but we may make these Images to help us in worshipping God. Nay, saith God, thou shalt not bow down nor worship them. j neither give them the greatest honour nor the least honour, nor any honour at all: so that God meets with every objection, that our flesh might have no pretence of breaking this commandment, left it. Then the grievous threatening that God useth to affright men from it, shows that they are easy & willing to be drawn unto it, and that there is a strange promise and inclination in every man's nature, to this sin of false worship. So in Deut. 7. 25. 26. God labours with the people of Israel there, that they should not in the land of Canaan when they met with Idols covered with gold and silver, covet or touch one parcel of the plate, or meddle with it, for if they did, it would ensnare them, it would make them remember the Idol, & from remembering fall to liking, and at length to worship it; therefore it is an abomination to God, and he that will keep a piece of gold of the Idol, it is the next way to make him grow a worshipper of the Idol, which that God is so careful to remove the least occasions, that might draw them to Idolatry, shows that men be wonderfully bend and inclined to this idolatry that God hates; and this appears by the example of the children of Israel, which were the church of God, and the seed of Abraham, for, for all the world else, there was nothing else but false worship, & the whole earth was overwhelmed with a sea of Idolatry; but these Israelites were but a while among the Egyptians, and we see how soon they were infected with their disease, but when God had pulled them out of that hell of the world, that was so full stuffed with all such abomination, & brought them into the wilderness, where they were alone, & no people else to provoke them to it; yet when Moses that restrained them was away but forty days, than they took liberty, and the lust that had been smothered by his presence, now braced forth, and they gave themselves & all that they had most part of them, to Idolatry, and to a calf. And after when God had brought them into the land of promise, and they had been there a while, they could no sooner have any little space of prosperity and ease, but presently they run a-madding after the Idols of the land, so that God was feign almost continually to keep them under with afflicton and trouble. And then after when David & Solomon had reigned, one would have thought that in that space all relics and remembrance of Idolatry had been quite banished & swept away, so that no man should ever have persuaded them to fall to worship calves again. But no sooner had jeroboam parted with the house of David, and set up two calves, but without any stay the whole ten tribes generally became worshippers of calves, so that the two calves which he set up, could do more harm than all the good instructions and examples that was in the days of David and Solomon, could do good to keep them from Idolatry. And when Rehoboam had a little ease, he began to set up Idolatry, and then the people quickly yielded unto him; so that both Isarael and judah were quickly polluted and overrun with false and Idolatrous worship. But after when Hezekiah came, he was a good man and stood for God's worship, and so near as he could, swept away all monuments of the Idolatry of judah; yet shortly after, when Manasses came up, the people were turned the wrong way again, and then they grew more mad than ever before; for than he would kill all that would hold up their heads for Gods true worship, and would not yield to his invention, so that he filled jerusalem with innocent blood▪ from corner to corner. So we might see it among ourselves in popery, no wall or window, or house, or church, but it was full of Idols, for when God withdrew the light of his spirit a while, all was overwelmed with Idolatry; so prone is our nature to this spiritual whoredom. The use of this is, to teach us to avoid all means and occasions that may draw us unto this filthy sin. In which thing when Solomon was not very circumspect, but would marry with superstitious wives, how quickly did he grow superstitious like them. And Amaziah when he had overcome the Edomits, & put them to flight, so that they were constrained to leave their Gods, and fly for their lives, yet the very looking on these Idols did infect him: for as the eyes of an harlot, and looking on her will infect one with uncleanness, so the looking on an Idol will pollute an ignorant and blind heart, and bring it to confusion. But David did otherwise, for when he was following the Philistines, and had them now in chase, so hard as they were driven to leave their gods and run for their lives, yet he left pursuing them, and had rather stay, for he found a greater work than slaying his enemies, because he knew that such was the corruption that was in his men, and himself, as that these Idols might have done them more harm, than all the Philistines could; and therefore that none might be infected and corrupted by them, he and his men took them all & burned them with fire. Therefore if we have any care of ourselves, and to keep ourselves from idolatry, beware of the company of idolatrous persons, for as an honest & chaste woman cannot be long in the company of adulterers, but she shall be stained with their impurity, and shall get some blot by their filthiness, so it is impossible that one should converse long with idolaters, and not get some taint of their superstition. For as an adulterer will first strive to draw the wives mind from her husband, and accuse his laws and dealings as hard and unjust, and afterwards endeavour to draw to his own lure, so it is with these spiritual adulterers, first they will do what tkey can to bring one in dislike with God's pure service & with his ministers & ministry, as indeed our love of Christ, and his word, and ministers is not so hot for the most part, but that a few idle clamours and false accusations will quickly cool it, and then having, drawn us from the true worship of God, we are easily caught and persuaded to any thing, so that no opinion can be so fantastical and heretical, but if the author of it can bring us in dislike with God's service, and his ministers, we shall be ready enough to embrace it, and to follow it. But sith our nature is so prone and inclinable to this sin, we must not come in the company or place where idolaters and idols be, nor let our eyes once look upon them▪ for if we do, it is to be feared lest that which hath poisoned and infected others, may poison and infect us also. Also this serves to confute the rash boldness of many, that nothing considering their own nature, nor the filthiness and poison of idolatry, dare say that none shall be able to infect them or hurt them: indeed many may say to their shame, that none shall make them worse, for howsoever, it cannot be but some addition will be to their sin, yet they be so bad already, that they can hardly be made much worse by any company, yet many such there be, so bold & foolhardy, that think it a childish thing to fear, lest one should be drawn to worship an idol; what should I bow to an image, or look for any good from a stock and a stone? but what will they say of Solomon, was he a fool? did he want wit? nay he was filled full of all wisdom, and was beloved of God yet when he would be familiar with idolaters, he could not keep himself, but he was overtaken with idolatry. And Amaziah a man in the beginning of his reign, that walked outwardly in the ways of God, and was for other matters a good and valiant prince, when he would but look on these adulterers & idols, he was caught, though it seemed he had many things to keep him back, for he had then experience of their weakness, how that they could not help the Edomits, as after the Prophet told him. Therefore this is not courage in many, that will not care to go into the houses of idols, to look on them, & gaze on their ornaments & pictures, they are not afraid to go to see & hear the mass, & such like things, indeed a vagrant & a runagate, that hath nothing, cares not whether he goes, it is all one with him to go by night or by day, to go in the most dangerous places as the safest, not because he hath more courage & strength, but because he that hath nothing, can lose nothing, and so these vagrants and runagates in religion, that have no piety nor fear of God, they care not to bow and stoop and do any thing to idols, but he that knows his own frailty, and his nature what it is, and hath any thing to lose or keep, will take heed and beware in what places and company he comes, lest he take hurt and infection by them. For men must not think that ministers have least strength & courage of any other, or are the most dastardly and weak men, because they will not willingly come in ill company, & among ill persons & hear ill words, but they know the curse of God on those that do so, and they know their own weakness and frailty, and in this regard, as every one hath more virtue and more godliness, so he will more beware of any thing that may hurt him, or infect him. So much for the general, in that he stands so largely in forbidding all manner of idols, and all manner of worship, showing how apt we are to seek shifts in this point. Thou shalt not make to thyself any idol. IN that God first forbids the making, than the worshipping of idols. The doctrine that we learn from hence is, that he that would avoid idolatry, must avoid idols, as in the corporal marriage, those that would avoid adultery, must avoid adulterers, so in the spiritual marriage those that will keep themselves from idolatry, must keep themselves from idols. Therefore the holy Ghost himself 1. john. 5. saith, Babes beware of Idols, meeting with a secret objection that might be made. Indeed I hate idolatry, but yet to have idols, to put me in mind of God, and to beautify the place, that I trust is no such peril? Yes it is, beware of idols, if you will be freed from idolatry, put away all provokements and inducements to it. Now of these idols some are more damnably blasphemous, & most directly against this commandment, and those are such as are made to represent any of the three persons in Trinity, the Father, Son, or holy Ghost, and these what ever pretence or purpose one hath in setting them up, are simply evil. Therefore Deut. 4. 12. Moses shows the people, that when God came purposely to show his power near unto them, and to speak in their ears, yet he showed no image nor resemblance of himself, but only they heard a voice; and therefore in any case they should not go about to make any image to represent God unto them. So Isai. 40. 18. Whereunto will ye liken me? what similitude will ye make of me? There he shows the cause of making of images to resemble God, is because we cannot conceive of him, and his greatness so as we should, for if heaven and earth, and all things in heaven and earth be compared to him, they are not only nothing, but less than nothing, and therefore what thing can they find to set forth God's majesty, what comparison is betwixt a spiritual substance and a bodily, betwixt a thing infinite and finite, betwixt that that contains all things in himself, and that which is less than nothing. Therefore it is a blasphemous debasement of his majesty, and lifts not up our hearts unto him, but draws down our hearts from him, to conceive carnally of him, as of those things which we see. If we should see a man have snakes and toads and adders in great account and reverence, and if we ask him why he gave such honour to these things, why, because I set them up as pictures of my prince, I but is there no other thing to set out your prince? these be not fit things nor comely, to put you in remembrance of your sovereign, who will not say, that this were a great disgrace to the prince: But now, there is a thousand times more agreement, betwixt the greatest prince and a toad, then betwixt God and an idol? for the toad is a creature of God, as well as the prince, but an idol is the work of man's fingers; a toad hath life and sense excellent gifts, and wherein it something resembles the prince: but to set God out by any Idol, him that is infinite in wisdom by a senseless thing, him to the workmanship of man's hands, that cannot sufficiently be conceived by all his own works, what a shameful and miserable disgrace is this unto his majesty: but yet here ariseth an objection, that some make; indeed for God the Father, and the holy Ghost they be spirits, and cannot be represented to us, by any thing, but what say you of God the Son; he took upon him the nature of man, may not one make an image of him? But to this we may answer, that it is unlawful to make an image of Christ, because we cannot choose but in painting or making any image of him, we must needs leave out the chief part of him, which is his divinity, for it is the Godhead that makes him to be Christ, and what is this, but to separate those things which God hath unseperably joined together, which is accursed; and in so doing, what difference do we make betwixt Christ and the thief that did hang upon the cross with him; that therefore is a wretched resemblance, but if we would see an image of Christ, look upon poor christians, that walk up and down amongst us, for they be flesh of his flesh, & bone of his bone, & there is some resemblance of him; for they have a body and a reasonable soul, as he had. But for the Idol, he that will say he can be better put in mind of Christ, by gazing upon a picture painted on the brickwall, or an image hanged up in some place, then by looking on poor christians, for whom Christ shed his blood, and in whom he dwells continually by his spirit, he shows himself to be a blind and ignorant man. Sith then Christ is both god & man, and the main thing that makes him Christ is his godhead, let us know that it is a wicked impiety to make an image of Christ, sith we can no way resemble that, that makes him Christ. But if we would see God, & see Christ, let us look one him, according as he hath revealed himself in his word, for so Christ is called the engraven form of his father, that as he which would know what is graven on the seal, need but look upon the wax, and there he shall see it: So he that would see God, let him look on Christ as he is set out to us in the word, and there he shall see his power his wisdom, his mercy, his truth, & all his properties. So much of the first and most notorious kind of idols. Another kind of idol there is, not so presumptuously wicked, & in such an high degree of impiety, and that is to make an image or picture of gold or silver or wood, or any such matter, to be put in mind of God, & helped the better to worship and serve him. For this putting in mind, God hath showed what an idol will put one in mind of, and what an image will teach, Habak. 2. 18. What profiteth the image? the maker thereof hath made it an image, and a teacher of lies. He shows indeed that images be teachers, and as they call them lay men's books, but then he shows what lessons they teach, namely lies, and then in the next verse, he shows what one shall get by being a scholar of these teachers. viz. the curse of God: for so he adds, Woe unto him, that saith to the wood arise, and to the dumb stone arise, it shall teach thee, I but will some say, no man will be so foolish as to say to the stone arise: But indeed they do say so, for in that they kneel down to them, and knock their breasts before them, and creep unto them, all this implies that they hope to speed the better by that wood▪ or stone, and by that means to get themselves some good: and this is all one, as if they should say arise, awake and go. We would count him an absurd fellow that would say, I will go to yonder stone, and speak to it, and entreat it that at my request it would walk up and down a little; but now whosoever goes to it, kneels before it, kisseth it, set a candle before it, or any such like, is even as absurd, for in so doing he shows that he thinks that stone can arise, and hath some power to bless him, & do him good, therefore God gives him his wages for his work, and saith he is accursed. So in 106. Psal. from 35. to 39 ver. He shows the cause, progress, and reward of this idolatry in the jews: they mingled themselves with idolaters, what came of that? then they learned their manners, and what then? that was their ruin. There he shows, that they did not root out idolaters, as God commanded them, but would grow in acquaintance with them, and by that means learned their ways, and their manner of serving God, till at length they became so zealous & so hot, as that they would offer their own children to the idols, indeed to devils, for they would imitate Abraham, & that which he was content to have done, that they would do indeed, he was willing to offer Isaac to god, but they went further, they offered than up indeed to their idols, & so thinking to please God, they did that which he abhorred, & thereby defiled and stained themselves and the land, for as God's ordinances do cleanse & purge men, so the inventions of the flesh do pollute and defile, and hereupon his wrath flamed against them, so that he gave them up to their enemies that hated them, because they gave themselves to that which he hated. So Psa. 135. 15. The idols of the heathen are silver and gold, even the work of men's hands, they be but the workmanship of man at the most, and therefore inferior and less than men, for always the work is inferior to the maker of it; and then he discribs them, They have eyes and see not, ears and hear not, feet and go not, etc. And so saith he, are those that make them, and those that trust in them, j hope by their means to far the better, think by kissing, knocking, kneeling, etc., unto them, to get any good; Idolaters and idol makers, will you know what they be? they have eyes and see not, ears and hear not, mouths and speak not, they have no use of soul or body, for if they had they would never be so base minded, as to hope for any good from stocks and stones, or look to be helped of them. Therefore they are even as blockish and foolish as the idols themselves. But here may be an objection to; Did not Solomon make Cherubins in the temple, and did not Moses make the brazen serpent? Why then should idols and images be so odious and hateful unto us. But to this we may answer, that God forbids to make an image to ourselves: now Solomon did not make the Cherubins to himself, but to God, because he had a commandment and warrant from God so to do. So for the brazen serpent, Moses made it not of his own mind, but from the direction of God, so that was no more an invention of man, than the scriptures and sacraments are; for he was commanded of God how to make it, of what figure, in what place, & to what use. So for the Cherubins, God appointed them likewise, to signify, that God had his wings as it were, spread out, that whosoever would come to him in the Church, should have protection and shelter from him, at all times. But this makes nothing for making of idols, to worship god by them. For because Solomon made an image at God's appointment, therefore, may we make one at the idols appointment? and if Moses set up a brazen serpent by God's direction, may we by the direction of flesh and blood? that follows not. But for that very serpent that God had commanded to be set up when men would look on it with to great a reverence, and had it into great request and honour; Hezekiah was so bold as to pull it down and grind it to powder, and this is written as a thing of commendations in him. We must make no images to ourselves then, but if God bid us, than we may, for than we make them to God, and then if God say who required these things at your hands, we may answer with comfort, thou didst O Lord. Sith then the worshipping of images is the worshipping of idols, as it is said in the Psalm afore named. 136. For he that doth God's work he worships God, and he that doth the devils work he worships the devil? and sith all idols be condemned in god's service, because they have no warrant from God, nor he hath not appointed any signification of them. This serves for the reproving of all those that have bowed down unto them, kissed them, or used any homage unto them. For in Isai, 66. 3. He sets down this as a note of an unregenerate man to bless an idol, one need go no further for the note of a wicked sinner, then if he bless an idol. For by worshipping it, in this commandment, he means not to account it as God, but to think that by any reverence done before the idol, one shall get some help, that this shall be a means of good, to do this, is spiritual whoredom. For so in Isai. 42. 8. He saith, I am the Lord, I will not give my glory to an other. One had better therefore die the death, then use any bodily gesture of reverence to an idol▪ And this the three Children knew full well in Daniel. For when the King commanded them on pain of death to fall down, he did not bind their souls but only their bodies, yet they would not; one would think they might have done that, and done it in their hearts to God, but they knew that if they had defiled their body with the least bow, it would have drawn Gods curse upon their soul and body; and therefore they durst not do it. Therefore sith this is spiritual whoredom, those that have done it must repent for it, and know that they have infected their souls with a damnable sin, for which if they do not thoroughly repent, it is said, that when times & occasion shall serve, they will fall to it as freshly as ever before, for than it is not the fear of God that hath repressed it, but the positive law doth a little restrain it, which if it be removed, their lust will break forth as much as ever before; as it was seen by the israelites, in the wilderness, therefore we must be truly humbled, for it, and labour for assurance of pardon. And though men will say they did it with a good intent & in good meaning, and in love to Christ, yet all these excuses will not serve the turn. It were an ill excuse in a wife to say she loved her husband exceedingly, and therefore in his absence she must have others to see them, and look on them, and to embrace them, and all this for love to her husband, the husband would scarce think well of this love; yea, it would be abominable unto him. And it is much worse to kiss an idol, and bow down to it, and then say, it was for love to Christ. another use of this is, that we must labour to get the true and sound knowledge of God, out of his word, and a fervent love of him; for till then a man is in danger to fall to idolatry. But if one see Christ in his word, and know his spiritual properties, than they shall say as the church, in Hosea. 14. What have we to do any more with Idols, we have hard God and seen God. For then we shall see better and more excellent things in him, then can be found in any image: but till this we are not well fenced against idolatry, as in the natural marriage, the wife is sure from adultery if she love her husband, but till then she lies open to adulterers, so betwixt christ and us; then are we safe from idols, when we have gotten a fervent love of Christ. Many will boldly say, what bow down to an idol? kneel to a stock or a stone; sure I shall never do it, but as good as you have done it, but what cause or what reason have you to think you shall not? have you seen Christ jesus described in his word? have you seen him, & received his body & blood in the sacrament? if one have seen his excellent beauty in these means, he shall abhor an idol, as an ugly thing, and if one's soul love Christ and seek after him in these means, he will never fall to this filthiness, but loath and detest it, but else he is in continual danger to fall to spiritual whoredom, what ever he can say now, when the times do not serve. Thus much for the gross and direct breach of this commandment, by making an image to represent god, which is impious, or to help one in his worship which is idolatrous. The second breach of this is superstition, when one doth not go to stocks & stones, but useth those ways and inventions in worshipping God, which are not commanded of God in his word, but be the appointment of men, for Mat. 15. 9 Christ saith that they worship him in vain, teaching for doctrines men's precepts. If it have no further beginning than man's brain, God will give no blessing to it, yea he sends a curse upon it, for cursed is he that adds any thing to God's book, God will add so much to his plagues. And the reason is, because he makes himself wiser or better then God. For if God be perfectly wise, than he knew best what worship would please him, and if he be perfectly good, than he would reveal unto us, what ever he knew fit for us to practise. Again it is a great injury offered to God, when we will let his deadly enemies, have the ordering and appointing of his service, rather than himself. A king would think it a great indignity, that his servants would not serve him after his direction, but some base fellow that were a professed enemy should set down, what meats he must have, and in what manner he must be served, and all his attendance and provision: but much more absurd and injurious it is, that we will let flesh and blood bear the sway in his worship, for these do join with the devil, and are enmity to God. And if we will have this pre-eminence in our house, and that our servants must do that which we bid them, not what they themselves think good, for he is a good servant that doth his master's will, not his own, then why should not we think it right, that god must be lord in his house, and we must do his service after his appointment and not our own. This serves to condemn the Papists, that are most guilty in this point, and have defiled the whole worship of God with their own inventions, and superstition; as in prayer, by praying to the dead, and for the dead, and by making other mediators than Christ, in all which God may, and will say unto them, who required these things at your hands? So likewise in the sacraments; for the Lord's supper, the bread must be conjured and crossed, and likewise the wine, or else they think it is not sufficiently sanctified: but where hath God's word commanded any of these things? If they be so needful then, they condemn God for want of wisdom, that could not see it, or if they were not needful, how dare they be so bold as to add them to God's ordinance? So in baptism, they have added spittle, salt, and cream, and such trumpery, all which is wicked and abominable, and comes under this, who required these things at your hands? So for the ministry, how have they corrupted it, by Popes, Cardinals, Abbots, Monks, Friars, & the rest of that crew, and then they have appointed their Priest to offer a sacrifice propitiatory, for quick and dead, whereof there is no mention in the scripture of God, and therefore there can be no blessing upon them, for they proceed from the flesh, and not from the spirit, & sprang from out of the earth, & did not come down from heaven. Therefore also we are to be exceeding thankful unto God, that hath freed us from all these things, and that we are taught to worship God aright, taught to pray in the holy Ghost, and have the word purely and sound delivered unto us, having such a teaching as God hath commanded, and to which he hath also annexed a blessing, and so for the sacraments, that leaving these toys, they are administered in that sort, that God hath commanded. So much for the things forbidden in this commandment, namely, idolatry and superstition. Now as this false worship is forbidden in this commandment, so the contrary, namely the pure and holy worship of God is enjoined, and we are commanded here to stand for, and to practise all the good means whereby God hath commanded himself to be worshipped. These are either more ordinary as prayer, hearing, & reading the word, and receiving of the sacraments and discipline. The less ordinary, are fasting, which is to be used to the intent that we may the more sound humble our souls before God, and be reconciled unto him, and is then specially to be practised, when that we would be freed from some judgement of God, that we either feel or fear, or else when we would obtain some special blessing that we do earnestly desire. It was commanded in the law once a year, that they might be acquainted with it, and have a perfect reconciliation with God. A second less ordinary means of God's worship is vows, which are to be used on special occasions, when to strengthen ourselves against some sin, or in performing some duty, we do bind our conscience, to avoid all occasions that may draw us into the one, and to use all good means, that may further us in the other. The third is lots, which is apart of god's worship, to be used in matters of weight, to the deciding of controversies to the ending of strife and contention: an example of which we have in the Acts. 1. Where being to choose an Apostle in judas stead, and not knowing the fittest they committed the matter to God's special piovidence, in casting lots. So in choosing of a King, which was a matter of great importance: because no strife and contention should arise of any tribe, towards other, therefore they cast lots and so chose him, whom God pointed out as it were by the finger. And the like they did in dividing the land of Canaan, lest any emulation or envy should arise among them, they used Gods own hand as it were in giving every tribe his inheritance. In such matters of weight and moment, than these lots must be used for these ends, as a good service of God. The last less ordinary part of God's worship is an oath, which is in like matters of weight to be used. Sith these things are as strictly commanded, as the other are forbidden, this condemns the corruption and looseness of our times. Many think that if they be free from idolatry and superstition, than they have kept this commandment, and have not broken this, Thou shalt make to thyself no graven image. This is not so, for one may be a damnable breaker of this commandment, for all this, for God commands as well as forbids, and we must turn from dumb idols, to serve the living God, or else there is no true conversion. Many can say, that they do not pray superstitiously, but do they ever pray religiously? they spend no time in vain repetitions, but do they spend any time in faithful and holy petitions▪ praying in the holy Ghost? they read no Popish books, but do they read the book of God? they come not at Mass, but do they reverently receive the Lord's supper? they have left off Popish fasts, like enough, for we are fallen from Popery to plain impiety: but do they fast a christian fast? as they did it sinfully, do they do it conscionably? in casting down themselves and celebrating a sabbath unto God, to confess their sins and crave pardon for the same. But for want of these things, many want the blessing of God, which they might have, and are breakers of this commandment, because they be not so diligent in using the good means of their salvation, as they were in using the ill means of their destruction; and are not as careful to plant in the holy worship of God, as to pull up the superstitious, so that such are as well guilty of the breach of this commandment as idolaters, they for doing that they should not; we for not doing that we should; they for using false worship; we for not using the true worship of God: but then we shall be true worshippers of God, when we shun and hate all false worship, and put in practise all the parts of this true worship of the true God. So much of the commandment, forbidding all kind of false worship, and commanding the contrary, viz. with all reverence and conscience, to perform, love, & stand for the true worship of god. Now follows the reason of this commandment, drawn partly from God's judgements against all false worshippers, & from his mercy & kindness to them that worship him in truth. The judgement towards the breakers of this commandment is, that he will not only plague them, & take vengeance on them in their own persons, but he will execute his wrath also on their seed & posterity to the third and fourth generation. Which is therefore set down because it is a very hard thing to persuade even that this is so great & fearful a sin, when in a good meaning as they say, they serve God after another manner, than he hath warranted & commanded. The reason taken from his kindness, to those that are obedient, because we are very slow and slack to the right service of God, is to allure & provoke us, because that god will not only bless such an one in his own soul & body, both in life & death, but his blessing shall reach further even upon many generations in his posterity, so that God will never leave blessing those that with an upright heart worship him in truth according to his word. I am jehovah thy God, a jealous strong God. IN these words calling himself our God, he implies that there is an everlasting marriage betwixt god & us, & therefore as it is a foul fact, for a woman after her marriage, & the covenant of god betwixt them, to defile her body with filthy adulterers. So it is a much more heinous & abominable thing, for any man or woman, after his covenant with God, to follow idols and images, not contenting himself with the perfect beauty of Christ. Then where he saith a jealous God, he compares himself to an husband, that as he loves his wife most tenderly & dearly, whilst she remains chaste & faithful, so is he most offended & provoked if she deal lewdly and treacherously with him, so Christ jesus hath loved us most dearly, and given his blood for us, but if we deal not chastened with him in this case, he will be as a jealous man, whose most abundant love being abused doth burst forth into the strongest hatred, as Solomon saith that jealousy is the rage of man, & the eye of jealousy seethe all things. Then he calls himself a strong God, showing his power, that he hath ability as willingness to punish, in that he calls himself jealous, it declares that he wants not will and cause to power vengeance on them, and in that he is a strong God, he is of might sufficient to plague and confound those that wickedly break his covenant. From all this description whereby God hath set out himself unto us, to be our God, and a jealous God, that cannot abide any such filthiness, and a strong mighty God, that is able to execute his wrath on the offenders: we may and must take courage and comfort, to stand for God's pure worship, against all idolaters and idolatry, and all manner of superstition; being that he is our God, one that hath bound himself in covenant to defend and protect us, as also he is jealous, which carries a flame of love to all those that be faithful, as well as an exceeding detestation of the unfaithful, and then he is a strong God, not strong with an idle kind of strength that lies hide within him, and never is put in practice, but he doth use his strength to the maintaining and protecting of all such as are true friends to him, and maintainers of his worship. Which is for comfort of those, whose friends and such from whom they have their maintenance, are popish and will hate them and be enemies to them, if they be enemies to superstition, and love God and his worship: but fear not that, God is a strong God, if they will not help, he will, they have no such power against you, as god hath for you, so long as you continue upright in his worship. This is also for the terror of all idolatrous and superstitious persons, that have many things to uphold them, and are well friended and strong defended, but yet mischief shall be their end in the end, because he is stronger than all men, that sets himself against them, and whom they provoked even to jealousy by their filthiness; who sees all their ways, as he saith, pull out thine adulteries from betwixt thy breasts, that is those monuments of idolatry, which idolaters put so much trust in, as Agnus dei, etc. pull them out, they offend him, he cannot abide the sight of them, no more than a jealous husband the wantonness of his wife before his face, God cannot I say endure this impurity and wickedness, & withal he is strong, which name he gives here to himself, not bragging and boasting of his might, but to let all idolaters know, what an one they shall find and feel him to be in their punishments and plagues. So much for the names by which God sets out himself in this reason. Visiting the sins of the fathers on the children. FIrst it may be objected, how God can in justice do this and punish the children for the father's fault: But to that one may answer as God doth in Hosea. 2. 2. speaking to the jews, he bids them plead with their mother, comparing himself to an husband, he shows that there is no fault in him, but all the blame lies on the adulterous mother, for as an husband may without any fault put away the wife, that hath dealt treacherously, and her adulterous brood to, so God may justly plague and forsake both the parents, and the wicked children of wicked parents. Now his vengeance upon the children of Idolatrous parents, is showed especially in these things. First in withholding the means of grace from them, and also the spirit of grace: secondly in letting them see their father's evil ways, so imitate them: thirdly in withholding from them, those means that might turn and convert them, and help them out of their sin, as the admonition of his children, and such like. But the doctrine that we may gather hence is, that ungodly parents are the most deadly enemies unto their children, as in Exo. 34. Where God sets down his name most comfortably, and the abundance of his mercy, yet he adds this withal, Holding not the wicked innocent, but visiting the sins of the fathers, on the children. This the example of wicked Ahad, doth evidently prove, for in that he would shed the innocent blood of Naboth; in that he would commit idolatry and serve Baalim; who could have done a greater wrong to Ahabs' posterity, than Ahab did by these things: for hence it was that the kingdom was taken from his house, and that his children about scutcheon persons, had their heads chopped from their bodies, and were made as dung, and all his kinsfolks & acquaintance fared the worse for his wickedness. And so jeroboam that seducer of Israel, he thought by his idolatry to have established the kingdom to him & his, so that it should never have been taken from him, and his offspring, but was it so or not? nay this overthrew him and his house, this was the bane of all his, for because he made Israel to sin, therefore God swept away him and his stock as dung from the face of the earth, that none remained of them, as one would do with an unclean and filthy beast, which if he abide long in a place, will defile the house with his dung, and the place cannot be clean and sweet, till both the beast be removed, and his dung swept out: so was jeroboams offspring as excrements of an unpure beast, that did so pollute the land, as it could not be clean until they were all scoured away. And so Cham's posterity, for many generations bore the curse upon them, for their father's sinful dealing. This serves to confute those parents, that think and go about by oppression, by wrongful and injurious dealing, and such wicked courses to better the estate of their children, and hope by these means to make their seed great upon the earth after them. Nay this is the way to bring the curse of God, and consequently destruction upon their family. If men did but give credit unto the word of God, that such wild practices would overthrow, and not build up their houses, and that they did by these things pull down the plague of God from heaven upon them and theirs, it would keep them from enriching themselves by wicked ways, and make them take heed how they filled their houses with the riches of iniquity, for fear lest they should fill them also with the reward of iniquity, the vengeance of God. For these sins▪ as james saith, do cry up to heaven, they make an exclamation in God's ears, and he useth not to repel this cry with a deaf ear, but he hears it to the ruin of those against whom the cry cometh, for after this cry of their iniquity, follows their cry and howling for misery. As Gods daily judgement upon enclosers and oppressors, in our own land, shows it; for when they begin to molest poor men, to unpeople towns, to seek how they may dwell alone in the land, this enclosing doth but exclude them and theirs, so that if men would but mark and observe it, they should see before their faces how God plague's their sins in themselves, and their houses. This must teach us likewise to be humbled and to crave pardon for the sins of our forefathers, because they do send an ill breath of God's curse unto us to. And so we see in Daniel 9 he doth not only confess his own sins and the wickedness of the people, then alive, but he is wonderfully cast down and grieved, for the sins of their ancestors and predecessors, and of the Kings, Priests and Prophets that went before them. And then there is a promise, Ezekiel 18. 14. that he that sees his father's sins & feareth being humbled for them, & doth not the like, he shall not smart for his father's sins, nor bear the punishment of them, howsoever he be liable to the punishments of such, yet if he see them and forsake them and be sorry, then, God will see his sorrow, and be merciful to him, and remove the punishment; for indeed this is a true note, that one doth not justify and defend his father's evil ways, when that he is grieved and forsakes them. But he that sees his father's evil way, and will either justify them & defend them in word, or else by his practice maintain them, he makes up the measure of his father's sins, that both may be laid together, and bring a double plague upon their heads. Of them that hate me. IN that God calls Idolatry and superstition, hatred of him, this doctrine may be learned from thence that all false love is hatred, for Idolaters pretend that they love God above all, and more than all; why they can find in their hearts to bestow their sons and daughters upon him, and is not this zeal? No, false love is true hatred, and in that they do those things that God hates and forbids; what ever their pretence be, they are haters of God. So Pro. 13. He shows that a fond parent, that spareth the rod, hateth his child; why but they do love them, and are so tender over them, as that they cannot find in their hearts, to give them due and fit correction, why but this is hatred. So in Leuit. He commands to admonish our brother, and not to hate him in our heart, showing that if one be so carnally affected to any man, that he cannot tell him of his sin, he is loath to grieve him by a sharp reproof, and to reprehend him so, as that he might be brought to repentance, he that is so tender hearted, hath an hard heart against his friend, & this is the worst hatred that may be. This then serves to confute such people, as will say of papists, oh they be good honest men, and though they have not so strict a regard of his worship as he commands, yet I hope they love God, and have a good heart to him; nay they be not honest persons, neither do they love God, but they hate God. For this is as if a wife should say, indeed in mine husband's absence, I must have another man to keep me company and to lie with me, and to be familiar with me, but yet I love mine husband, the husband nor any man else would account finally of this love, yea they would think the wife hated rather than loved her husband: And so those that must look one idols to help them in their devotion, they must have some image to gaze on, that they may be put in mind of God, they do it, that they may remember God, but God will give them but a small reward for this love, yea they shall be accounted of him, as professed enemies of his name: So for those parents that are so kind to their children, and love them so dearly, that they cannot bring them up in nurture and in correction, and in the fear of God, they cannot cross them, nor go against them in their ill course; such a parent is a most mortal foe, as often the children feel afterwards, and accordingly do recompense, for they hated them with a false love, but the children reward it with a true hatred▪ so he that will not offend his friend, nor trouble him with telling him of his faults, but rather smooth up all, and flatter him, and speak fair words, he is a grievous enemy, and yet who is there almost that doth not delight in such enemies, and makes more of them and esteems them more welcome, than a true faithful friend that seeks his soul's health, and will not suffer him to fling himself headlong into destruction; but we must learn to abhor all carnal love to God and men, as that which is the most pernicious hatred. This must also teach us not to join ourselves in society or in marriage with idolaters, for this is to join ourselves to those that hate god. And for this jehosaphat was reproved, what saith the prophet, wouldst thou love those that hate God, & help them? what hadst thou to do to be so friendly & familiar, with God's enemies? Yet if one had come to Ahab and told him that he had hated God, he would have defied him, and said, that he had loved God as well as the best, but that is no matter what Ahab would say, so long as God accounts him an enemy, jehoshaphat should have had no society nor friendship with him: so that they are much to be condemned, that will seem to have some care of religion themselves, and to look to their own ways that they be good, but yet they can be familiar, & make friendship with Idolaters and professed superstitious persons; why but is not this an hatred of God, and are not you then subject to that reproof of jehoshaphat? what wouldst thou love them that hate me? No man will be known to be a familiar friend to an open traitor, that the King & counsel hath proclaimed a traitor, for fear lest he should be tainted with some suspicion of treason. And in deed he that will be so conversant, and so well acquainted with such as God hath proclaimed traitors, those that have any spiritual wisdom and true love of God, may not without just cause vehemently suspect him, as one that himself bears no great good will to God and his pure religion. And shows mercy to thousands of them that etc. IN that that God promiseth to show mercy to thousands of them that love him, & keep his commandments, we learn that the best way for any man to do good to his children, is to be godly himself, as the very words of the commandments do carry it. So Psal. 37. 21. ver. A good man is merciful and dareth & his seed enjoys the blessing, etc. After 29. The righteous shall inherit the land and dwell in it for ever. Not this in his own person, for that were no blessing for a good man to live still in this world, but in his seed he means. One would think the contrary, what is he always lending? still doing good? why alas how shall his poor children do, how shall they do, nay they be rich children & shall do well enough, they have a rich legacy left them, for they shall have God's blessing, for when he saith the blessing, it is more than if one had said the whole earth, and all the world, for so one might have and yet be under the curse, and live and die a miserable man, but he shall have the blessing, all things necessary for soul & body, heaven and earth, for so much the blessing contains. So 112. Psal. The generation of the righteous shall be blessed. If then the blessing of God be the cause of all prosperity and happiness, and contrary the curse of God, the beginning & ground of all misery, than so far as we are good or ill, so far do we do good or ill to our stock. For in Leuit. God threatens that if one be disobedient to God and his commandments, he shall be cursed in his soul and body, in his wife children and all that he puts his hand unto, but on the otherside, if one be upright & with a perfect heart, set himself to follow God's commandments, than he shall be blessed in soul and body, in wife and children, and all that he shall put his hand unto, so that the blessing of God shall meet him at every turn. Sith than God is so merciful to all those that love him, and show it in keeping this commandment. This serves for the comfort of all such, that be good children of good parents, though perhaps their parents, can leave no great matter for outward things, yet if they have laid up many prayers for them in heaven, and leave them Gods favour for their possession, they have a good parentage, for they have God's blessing to trust unto better be the child of a godly, then of a wealthy parent, for he that himself is a good man, and hath proceeded of good parents, is now possessed of a double blessing, for his father's prayers and for his own prayers, for his father's mercy and for his own mercy to. This likewise serves for the comfort of gods children, that have many children, and little wealth, little goods to leave them, but that is not the question, what goods they have, but if they be good, and labour also to have their childen good, if they were thousands of them, they have the blessing of God, and that shall maintain them well enough, those that be blessed of god shall not want for signs of his blessing. Sometimes indeed the godlyest parents have wicked and ungodly children, as jacob, had, but yet God will either cowert them as he did jacobs' sons, so that those which at the first he saw to be as profane as any, he lived to see converted, & very holy men, and pillars of the church, or else if all be not good, yet God gives grace that some one of them at the least shallbe holy, as Abraham had ungodly Ishmael, but yet he had godly Isaac, and Isaac had profane Esau, but he had holy jacob to, and David had wicked Absalon, & incestuous Ammon, but yet with all he had godly Solomon, & Nathan, or if none of the next offspring be good, yet some of them that follow shall be holy, the godliness of the parent will show itself in the bud sooner or later, as in Hezekiah, though Manasseh that succeeded him was at first a wicked idolater, yet good josiah was in the next generation a good & holy man, or if that good men at any time be barren, yet his own soul and body shall feel the blessing. Those that love him and keep his commandments. THat is, those which have such a true love to him, as doth show itself by the faithful using of his pure worship, and by keeping not the duties of flesh and blood, but his commandments. So that here God sets down this, as a note of loving him to keep his commandments, whence this lesson ariseth, that the love of God consists in keeping his commandments, but afore the doctrine be further declared, an objection must be removed, for one may say, what? do you say that none love god but those that keep his commandments, than I pray you where can you find one that loveth God, and who is this that is able perfectly to keep and fulfil the law of God. But for the absolving of this doubt, know that there is a great difference betwixt these two, to keep God's commandments & to fulfil God's commandments, for keeping noteth a truth, fulfilling a perfection, this perfection Christ only had, but this truth, every christian must have, for every christian man may so far keep God's law, as that he shallbe both accepted and also rewarded, though not for the merits of the work, yet for the mercy of him, that accepts the work. But this true keeping must be known by these notes, first in keeping one, must aim at all, there must be a full purpose and true desire to keep all, for if one lie in any sin, & break any wilfully, than the wilful & known breach of one, makes him guilty of all. Secondly, the obedience must be done willingly, with a free & cheerful heart, as David bids Solomon, serve the Lord with a willing mind. Thirdly, the end of our actions must be good, to show our loyalty to God, to approve our hearts to him in obedience to his commandments, that we may be blessed of him, and not for any other end or intent of our own, as to be magnified of men, and to merit by them, or such like. He that hath all these things keepeth the law of God; indeed no man can fulfil it, neither is it required of God's children, that they should: because they be under grace, and not under the law, for the rigour of it. But for those that be out of Christ, this condition is proposed to them, win it and wear it, keep the law in full perfection, & have happiness in full perfection, but break it in the least title, & lose your salvation: those which are not in Christ are thus bound, but those which are his members, & that are made one with him by faith, are under grace, & there is a more favourable obedience required of them, not to fulfil the law in the extremity of it, but to keep the law in the uprightness of their hearts, and to do so much as God's spirit that is bestowed on them, gives them power to do. But now to return to the doctrine itself, whosoever loves God, must in this manner as hath been spoken keep the la of God. This is proved 1. john 5. 3. 4. This is the love of God, that we keep his commandments. Is it so may one say? then that is a very hard piece of work, few can do that, nay saith he, his commandments are not grievous, for all that is borne of God over cometh the world, he shows that a christian so far as he is regenerate, he hath conquered the world, and then God's commandments cease to be burdensome, for the things that make Gods commandments heavy unto us, is our worldliness and fleshly lusts which strive against the spirit, but when God's spirit which regenerateth us, hath set down and over come those lusts, in that measure, God's commandments are very easy & lightsome, & we shall with as much comfort and quietness obey them, as Adam in his innocency, when we are once truly converted, according to the measure of our conversion. It is a most tedious thing to a christian heart, to obey the devils commandment, but it is most joyous to follow Gods. As if it were permitted to a christian man, for the while, to steal, to lie, to commit adultery, and to break the sabbath, or such like, why, his soul would abhor it, and he would rather die then do these things: it would be such a vexation unto him, but now, to hear the word, to pray, to confer, to do works of mercy, and the rest of this kind, it is even a recreation and delightful sport for him to do them, for God's commandments are pure and holy, and do delight the heart so far as it is pure and holy. So john. 14. 15. If ye love me keep my commandments, and I will pray the father, and he shall send you another comforter. As if he should say, he that loveth me best, and keeps my commandments most, shall have trouble and misery, but let not that trouble him, for he shall have my spirit which will comfort him and sustain him in all his miseries. But I do keep God's commandments, and have a care to be obedient unto Christ, than Christ saith, verse 21. He that hath my commandments and keeps them, one must first have them afore he can keep them, have them in knowledge and understanding, have them in memory, have them in judgement and affection, and then fall to keep them in action; do this, and then indeed you love Christ, but many talk of loving Christ and what good friends they be to Christ, but try them a little by their works, and you shall see that they neither have Gods commandments nor keep them, and so far as they fail in these things, so far they fail in the love of god, and provoke God also not to love them. This serves to confute those disordered persons, in whom one can see nothing but open rebellion against God's law, open breach of the sabbath, and manifest contempt of God's word, and yet tell them of it and come to ask them if they be not ashamed thus in the face of the world to proclaim enmity against God, than first they fall to shifting and cloaking, but if you come with so good proof and ferret them out so soundly, that they cannot deny it, but are convinced to their faces: why then this is next, what are you without sin, have you no fault? do you keep all God's Commandments? yes, miserable man, there are faults in the best. But this is blockishness, for is there no difference betwixt falling by frailty and through infirmity, and living and lying in a sin? and allowing one's self in the committing of it: that frailty is in God's elect children, but this wilful disobedience and maintaining is in hypocrites, that God puts away and regards not, this he will never put away, unless there be an amendment and greater soundness: for such persons love not God, and it is just if he plague them, and pursue them as his enemies. This likewise serves for the great comfort of God's children, that do their best endeavour to keep all God's commandments, and that with a willing heart and good intent and mind, not thinking to merit any thing by them, for they know God must still show mercy even to those that love him, and keep his commandments. This I say comforts all them, for when he hath done all he can, he comes short and faileth, but yet God will show mercy, this word may rejoice them, for he will show mercy, as if he had said, though you come far short of that you should, and would, yet so long as your heart is true, God will show mercy, for he requires not fulfilling but keeping, if one will stand to himself, than he must have either perfection or confusion, but if he trust to Christ, than he is under grace, there is mercy in Christ, pitying and rewarding, rewarding all their good, and pitying and passing by their infirmities. Thus much for the second commandment, now follows the third in these words following. Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that takes his name in vain. THE sum of this third commandment is, to teach us that we should not profane the name of the Lord our God, but use it with all reverence. The parts are two, A prohibition in these words, thou shalt not take the name of the Lord thy God in vain. By the name of God, is understood all those things whereby God as by his name hath made himself known unto men as his titles, his attributes, his word and his works. In vain j rashly, idly, carelessly, without reverence and due regard. The second part is, a reason in these words, For the Lord will not hold him guiltless, j God will surely punish him; which reason God sets down because no sign goes more easily unpunished through the hadst of men than this, for many will take it heinously to have their own names spoken ill of, and abused. But so slight a regard have most men of God, that though his name be blasphemed and profaned, though he be dishonoured and vilified, they lay it not to heart, nor care for it, therefore least men should make no account of this so great a sin, because it is a thing that man's laws takes little or no notice of, he sets down the punishment, that though the positive law of men take no hold on such persons, yet the God of heaven and earth, will take such in hand and deal with them himself, he will not commit them to the hands of inferior officers, but himself will see their execution done. Now the commandment doth partly forbid, partly command; it forbids in general to take the name of God in vain: as is showed in this Table following. God's name is taken in vain in life, by living ungodly in the profession of religion. speech or without an oath in speaking unreverently of God's word idly and curiously, jestingly, wrestingly & to charms. titles admiration, imprecation, gratulation. attributes unreverently in freeting, in defence of ill. works within as without as election, reprobation creation, passion. with an oath swearing vainly in common talk. wickedly to do evil. falsely of that we know not to be true, and purpose not to do. FIrst God's name is taken in vain in life, by an ungodly and unholy conversation of those that profess the religion of God. And so Rom. 2. Paul sets down a reproof of jews, that, for their sakes the name of God is ill spoken off among the Gentiles. The Gentiles hated God's name and were enemies to religion enough of themselves, when no occasion was given, but when they saw the jews that professed themselves to be God's people, and to love and worship him, and to be loved of him also, to live so wickedly, to deal so craftily, covetously, and cruelly, this made them hate religion much more, and speak ill of God more presumptuously. And so in Ezek. 36. The prophet chargeth this upon them in the 22. ver. That they polluted the name of God among the heathen. They were so far from converting any one by their good example, that by their ill behaviour, they made those to hate God, which else might have been drawn to some liking. For that which the wise men speaks in the natural family, is true also in the house of God, a wicked son saith he, is a grief to his father, and a shame to his mother; Let an hundredth rogues and vagabonds, and runagates, play the filthy persons, the unthrifts, & the thieves, this brings no discredit to the father, no man chargeth the fault upon him; he bears no reproach. But if his son that is brought up with him in the family, and is called after his name, shall do any such thing, himself hath not only a blot, but he brings also an ill report upon the whole family, & his father shall bear a great part of this disgrace. So, let all the Atheist and papists, and carnal worldlings in the world, live wickedly, and show themselves to be as they be, filthy beasts, goats and swine, without grace and the fear of God, it is no such great matter, they bear all the blame themselves, and the shame lights upon their own necks, God and his children and his religion, are no whit the worse thought of, but the better rather, when the life of one kind is compared to the other. But now let a professor, fall into any wickedness, one that makes a show to be begotten of God by the immortal seed of the word, to be a child of the church, a member of Christ, a temple of the spirit, let such an one break forth to some gross sins, & here will be matter for all the helhounds in a country, to talk of; now the devil & his limbs will exult & brag, now they sharpen and whet their tongues, the religion of Christ shallbe blasphemed, the professors of religion taunted, every one shall have this laid in his dish that desires to be a christian, and the name of God, and the spirit of God shall not escape without some blot of reproach: ho say they, these be your professors, these be these holy men that be so full of the spirit, these be they that will be the holy saints of God, these be they that run to sermons and carry bibles, these be the fruits of their profession, you may see what godly men they be, I warrant you they be all alike, never a barrel better herring, you may see by one what be the rest. Thus we see what a great stain religion hath among men, by the name of those that be hypocritically religious, and live ungodly lie, without the power of it, how they fill wicked men's mouths full of slander, & give their malicious heart's matter to set itself a work against God, and Godly men, and this was the sin of Ophni and Phineas, they should have been the Lords high priests, have given such good exhortations, & have showed such grace in their conversation, as that all men might have delighted to come into the place of God's worship, and to serve him, according to the law, but they were so wicked and so ungodly, and so full of filthiness, that the service of God by their means, was made hateful, odious, and loathsome. Sith then this is such an high taking of god's name in vain, to be a bramble in gods vineyard. This serves for the confuting of those men, that think if they can keep their tongues from swearing and forswearing, than they be never a whit guilty of the breach of the third commandment, if no man can charge them with an oath or perjury, they think they need not repent for taking God's name in vain. Not so, but let them know, that by an ill life, by walking and conversing after a sinful manner, they may profane God's name more, hurt religion more, and bring more grief into the hearts, & shame into the faces of professors, than an other by a thousand rash oaths; yea, by gross and open perjury. It is a great fault to abuse the religion of God in life, as the titles are attribute of God in speech, and therefore unless those that be called christians, labour to be christians, that their works be suitable to their words, and they show forth the virtues of Christ, as well as take upon them the name of Christ, unless they be careful to frame their life according to the line of God's word, & so to order all their carriage, that their conversation may be answerable to their profession, and the fruit that shows itself in their life, agreeable to the seed that is daily sowed in their hearts, they are as gross profaners of the name of God, and as liable to the curse and vengeance of God, as he that swears many a vain and idle oath. Secondly, this serves to instruct all men that would be called christians, and be accounted the sons of God, to live so, as that we bring some glory to God by our life. And this Paul bids the bond servants. 1. Tim. 6. 1. Count their masters worthy all honour, that the name of God and his doctrine may not be ill spoken off. Speaking to such as were servants to unbelieving masters, he bids them give them honour and reverence, not for any religion or goodness that could be seen in them, for they were infidels, but for conscience sake, to God's ordinance, whose place these masters did supply; & that because if they did not those, all the fault should be laid upon the name of God. But how doth he prove that God's name should be evil spoken of, because, his doctrine should be ill spoken, so that where ever the gospel is slandered, there God himself and his name is dishonoured. So in the second of Titus, Paul also speaking to servants, wills them to show all good faithfulness, & not to pick nor steal, nor to answer again, and that for this reason, that they may adorn the doctrine of Christ jesus. He would have those which are in the basest estate, and in the lowest condition of all men, even servants and bondservants, in their place to adorn religion, by their good behaviour, in that place. No place is so mean and of so small account, but you may do God good service in it, if he beautify his profession, by an unspotted and pure conversation; for nothing can glorify God more in all this world then when those that will belong and appertain unto him, show what household they be of, by their works, and he that willbe esteemed the son of God, must do more good work than one that is only the son of Adam, this will stop the mouth of wicked men, and mussel them up, that they shall not have a word to bark out against christians and christianity: yea, this will beget a good liking in their hearts of that word and that religion, which works so good effects in the life of them that hold it. As in the family, let the children be good and temperate and modest, and behave themselves gently and humbly to all, than they do not only get good account and estimation to themselves in the hearts and mouths of men, but they are an honour to the house of which they come, and to the parents which begat them, & a crown to all their friends and brethren, that those which be enemies, cannot for shame give out an ill word of such a man whose children be so well brought up and behave themselves so orderly. So is it in the church, in god's household upon the earth, would one bring credit to God his father, would he cause the church to be praised, and all his brethren and fellow members to rejoice, & to be well reported of? then let him, show forth the virtues of Christ, let him live worthy his vocation and calling, let him cause his light so shine forth in the darkness of the world, let them not keep their virtues in their own bosom alone, but let the brightness and the warmeth of them lighten upon all those that live with him; and if he so do, he shallbe honoured himself even in the consciences of wicked, but especially he shall win great reverence and reputation, to the name of God, to christians and christian religion; and though some enemies be reprobates, and therefore irrevocable, yet he shall make them dumb and stop their foul mouth, that their furious barking shall either not be heard, or if it be, shall not be heard. And whereas others that are yet in their present estate enemies, but in election gods children, may seem for a time perhaps to be hardened & not to submit themselves, yet afterwards this good example will work, and the seed will appear in the fruit, for saith Peter, They shall glorify God in the day of their visitation. As if he had said, Happily for a time it will seem vain to show any good example to those that be not good men, for they will it may be, be so far from profiting & glorifying god, as that they will rail and blaspheme. Be it so, that for the present you see no better success, yet know, that if these men be gods, when he hath softened their hearts and opened their eyes, and converted their souls unto him, and resit them with his good spirit, than they shall magnify God, and praise him; then they shall say, blessed be God that ever I lived in such a christian family, that ever I was under so good a minister, I thank God that ever I was acquainted and did converse with such a man or woman, by whose gracious behaviour, I was brought the better to like of religion; Now the old seed that seemed to lie dead under the clods, reviveth and sprouts up, now the fruits of all good precepts and good admonitions, begin to appear. Therefore we must strive to be such good children, for better it were, never to profess religion, than thus to profess it, and live like a worldling. If there grow brambles in God's vineyard, the axe of God's vengeance meets with them strait, & they of all other shallbe most fearfully and horribly destroyed; if one will be a brier then, let him keep himself in the wild waist, and not press into God's garden, for if he do, most undoubtedly, he shall be cut down & cast into the fire. Thus much for the first dishonouring and taking gods name in vain by life. The second follows by speech, and that first without an oath, and that by speaking unreverently of God's word, titles, attributes, or works, without due regard and estimation of the thing one speaks. First of the word, in speaking of it idly, curiously, vainly, to pick out needless questions, and to show one's wit in learning, in discoursing and amplyfieng matters, or in objecting against the truth (whether one think not so, yet it is an abuse of the word) I say by this vain putting up objections, in ostentation of their nimble wit, and ripe head, that they can put down the ministers, as many proud, foolish, vain fantastical, madheaded youths will brag, that they can hold argument with the best preachers, and set them down, & put them to a non plus, even out of the scripture. This vain and fruitless jangling is a great abuse of the scripture which is one excellent part of god's name, by which he will bring us to the knowledge of himself, when one hath no care to make the end of his speech the glory of God, for high talk becomes not a fool, it is an unseemly & absurd thing to hear a profane wicked beast, be prating & discoursing of God's word, that doth not account of it as he should, why should he have it in his mouth, that hath it not in his heart. First let him get the law of God, written in his own heart, and then let him open his mouth in wisdom, and instruct others, as God saith in Deut. 6. 6. Let these words be in thine heart, and thou shalt rehearse them continually. First then let one labour to have the use of God's word in himself, and to make it his own, and lay it up in his heart, and then he may with fruit and comfort bring it forth and confer of it to others, else if one be an idle talker, and a foolish vain disputer of that which he never had any experience and working in himself, the more he speaks the worse it is, the more he dishonoureth God, abuseth the word, and hurteth his own soul. First then God's name is taken in vain, by the abuse of his word, in curious & fruitless prating of it. Therefore one must never talk of god's word, but that he may bring some glory to God, and some good edification to men, as the Apostle saith, Edify one another in your most holy faith, unless this be our scope when ever we take God's word in our mouth, to build one another up in godliness, we pervert the word of God, and profane his name. Secondly God's name is polluted by us, when we speak of his word in mockage, after a jesting and a scoffing manner, as those did, of which Peter speaks, that derided the doctrine of the last judgement, ho say they, all things continue a like since the fathers, when will he come, q. d. We hear a large discourse, and here is much a do among these preachers now a days, about the great day of judgement, a terrible day that must come, wherein all men must be called to account they say for their works, but where is it? where is the truth of their fearful tale? when comes this judgement? we would feign see it once: and thus because God doth not presently sit upon the bench, and pass sentence, and see the execution done immediately, and reward every one, the wicked by casting them to hell-fire, and the good men by taking them up to the joys of heaven; foolish vain men that have no faith, make a merriment, and a sport to laugh at this doctrine. So in Isaiah, because he told them of death, the Atheists fell to flouting, come say they, these prophets tell us we must all die, if we must die then, let us take our pleasure whilst we may; let us eat & drink, and be merry, to morrow soul and body and all must come to nothing, there will be nothing left, well, we will ply it while time serves, and thus these wild irreligious beasts, turned all the exhortations of the Prophet to a mock. So, many lewd persons in these days are ready to abuse the words of Christ, where he said, if one give thee a blow on the one ear, turn the other to him, to deride Christians; nay say they, pray you turn the other ear to. Shameless persons; will not the reverence of Christ fear them from the abuse of such words, as he with his own mouth uttered? These be the words of God spoken and penned by the wisdom of the holy Ghost, for the direction and instruction of his children, not for every profane swaggerer, and drunken beast, to roll up and down in his filthy mouth, to move laughter with them: and this is a common thing among fantastical fellows, that desire to be thought witty and conceited, that if any place of scripture serve their turn, to gird or quip one another or such like purpose, they had rather god should lose his glory, and gods word the grace and authority of it, then that they will lose their jest; & thus that which God appointed to edify their souls in godliness, they pervert to stir up themselves and others to foolish and wicked, and profane laughter. So thirdly the word of God is abused in a most gross and notorious manner, when one brings it in the defence of any sin or error, or heresy, which is to presume to wrest God's weapons out of his hands, as it were, and beat him with his own sword. This is a greater abuse of the sacred word of God, and more hurtful and mischievous, then either swearing or forswearing. Thus the devil did most damnably profane God's name and word, when he misused that, to make Christ go out of his way, that was written to encourage all God's children in their ways, thus setting as it were an ill-favoured shape upon God's word, that it may seem to agree with his devilish temptations; so let wicked & voluptuous livers that spend all their time and labour in pursuing vain and fond sports and games, and such foolish and fleshly delights, as makes them no whit more serviceable to God or the common weal, nor do any good to their own souls or bodies, or any man's else; let such men I say, be reproved and told that this kind of living is not allowable, it will not hold out before god, man was made to bring glory to god, and do good in this world, not to bring pleasure to his flesh, and live idly in the world, and therefore they must repent and amend, you shall have an excuse strait, God's word must be brought as a defence, they do not break God's commandment, without warrant out of the scripture, if you will believe them; what say they, would you have a man live without delight? do you not allow recreation? why the scripture doth afford a man recreation, and then a number of places must be brought in, for recreation, to maintain their voluptuousness. But vain man, doth not the scripture command a vocation, and the recreation as an help to further in it; now if one may ask you that stand so much for recreation, what is your occupation? what sore travail is that that wearies your body? what earnest study troubles your brain? that you must have so much refreshing, and so much recreating, it must be some very painful labour, that needs so much rest, to make one able to perform it: it is a sore labour indeed, for it is the service of lust and the devil, two hard masters. But this turning of recreation into a vocation, or a vexation rather, is not allowable by God's word. How darest thou then be so impudently audacious, as to rob God of his treasure, to maintain thy filthy lust, and defile his holy word, by defending thine unholy practice. So likewise come to a covetous person, touch him a little with a rebuke, for his wring and oppression, show him that the love of the world is enmity to God, and that covetousness is idolatry, then comes in this place of scripture which must salve all, what hath not God commanded a man to labour in his calling, doth not God say he is worse than an infidel, that provides not for his family, and so all must go under the name of good husbandry, and thrift and providing for his family. But consider thou that standest thus for thy labour, God will have thee labour, but not to serve the devil in thy labour, take pains in thy calling, but hurt not thy neighbour by it, provide for thy children & lay up, but lay up a treasure in heaven, provide to bring them up in the fear of God, and in some christian vocation, first provide that they may be christians, and then one hath well provided for them, store up merciful works, & then the righteous is merciful and dareth, & his seed enjoys the blessing. Thus God will have one labour with godliness and provide so for his children as he provides for his own soul. So come to angry and passionate persons, they can have some thing to say for their sin to, and that out of God's word, when they have broke out into foolish and unadvised passions, tell them this is nought, anger rests in the bosom of fools, and the wrath of man fulfils not the law of God, oh but I pray you doth not S. Paul say, be angry and sin not: It is true hypocrite, but if thou wilt be angry without sin, be angry first with thine own sin, begin at home, & condemn the folly that is in thine own soul, or else thine anger is not holy & spiritual, but devilish fleshly and carnal. So almost in all other sins, there is scarce any other sin so bad, but ungodly persons will stand in defence of it, and if they can snatch a few words out of scripture, and tear them violently, from the true sense thereof, unto their own lust, they count this a matter of great wittiness, but in truth it is a matter of great & horrible wickedness, and a damnable profaning of the name of god, when one can wrest & hale together many places, and say much for his sin, it is not a note of more wit, but of more acquaintance with the devil, for their tongue is set on fire of hell, it is tipped with hell fire, & blown by the stinking breath of Satan, & when they have said all they can, they have made their sin more grievous, their heart more hard, and themselves more cursed, in that they have done no thing all the while, but dishonoured God, to make him a patron of wickedness, and his word a sword for the devil. fourthly, the word of God is abused & profaned, by turning it to charms and spells & all kind of sorcery, to cure such persons as be mispoken as they term it, and aired, as such foolish terms they have, and to say the Lords prayer or some place of scripture, to find things that be lost, with many such wicked things, this a sinful perverting of God's word. And whereas men commonly excuse themselves for this sin, because the words be not ill, yet let them know, that when one abuseth good words to a wrong end, they be evil words to him, and if the word of God be perverted to such an end, as he hath not appointed, they be the devils words to him that thus perverts them, and Satan is no less dangerous an enemy, when he comes like an angel of light, then if he appeared in his colours: and this charming God himself condemns, & in the law saith, that he will find out such persons. So that, both these charmers and those that go unto them be wicked abusers of God's name, and either, they shall have no success in the thing they sought for, or if they have, it is a greater plague, for now they prosper in their sin, and their heart is made more hard & incurable. And thus the word of God is abused. Now the remedy against this abuse is, that we labour to apply God's word to the right ends that he hath appointed; and if we will know these ends, we may see them, 2. Tim. 3. 16. The whole scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works. Hear he shows how we must employ the scriptures of God, and first generally he saith, they be profitable, showing in general, that the word of God must never be meddled withal, but for some profit, in all conferences wherein we bring in the word of God, and in all manner of using God's word, this must be the closing and shutting up of all, that there be some good done, that some body be the better for, that some fruit be reaped; where profit is not the end, God's word is not rightly applied. Then particularly he shows wherein this profit consists; first to teach, j to enlighten the understanding, that one may get more knowledge, and his mind is thus bettered. Secondly, to convince, that is, to refute and beat down heresies & false opinions afore, to teach the truth, now to pull up heresies, that the judgement may be sound. Thirdly, to correct, j to reform & amend the offenders, to convince ill opinions, to correct ill conversations. Fourthly, to instruct, j to show how one should amend his ill manners, and how he should do good, as well as that he must forsake that that is ill; how to live well, and how to have such a good conversation, that one may have comfort in his life and death. These are those ends of the scripture, to which whosoever employs it, shall not dishonour God's name, and hurt his soul, but glorify God, & himself be made absolute perfect, and ready to every good work. Thus much for taking God's name in vain by speech, without an oath, but in vain speaking and other abusing God's word. Secondly, God's name is thus taken in vain, by abusing his titles, as God, jehovah, jesus, Lord, and such other. And that either in admiration, as when one in the hearing of any odd matter or strange report, shall break forth into such vain wandering speeches, good Lord, O jesus, O Christ, Lord have mercy upon us, what a thing was that, wherein one names Gods titles, without any conscience and reverence of him. Therefore those which have done so, must repent. So likewise, we abuse Gods titles in rash petitions and imprecations, as, Sarah in a fuming chafe comes to Abraham, and saith she, the Lord be judge betwixt me and thee, and thus she must needs have a purchased sessions, and God must come down from heaven in all the haste, none else would serve the turn, to redress some wrong that she thought she had; what was the matter, why, Hagar had dealt something unkindly with her, & God must needs come to look to this disorder. But if God had come and hearing her rash prayer, strait made examination, and proceeded to punish the chief offender, who should have been first plagued, who was the first mentioner of taking Agar to Abraham, was not Sarah herself? what, must Abraham take her through her means and motion, and now when the matter falls out ill, she will fall out with her husband. How could it fall out better, sith she was the author of so ill a beginning. So that such kind of imprecations as to wish God be judge, in avengment, rashly and hastily, is a great dishonour to God; as likewise in cursing, as God's vengeance overtake you, and such like horrible speeches, when God forsooth, must needs become their officer to revenge their quarrel, and serve their malicious humour. So likewise to praise God and give God thanks for an evil thing, as Saul at the wickedness of the Ziphims, when David had delivered them and done them good; now they to curry favour with Saul, and to get his good will, came to betray him to Saul, and to discover where he was, that Saul might take him; he breaks out, blessed be you of the land, etc. One might have done a good duty and discharged a good conscience as jonathan did, & he would never thank God for that, but let one come and help him to bring his mischievous purpose to pass, than God be blessed, and much good thanks there must be. But David did not so to him that slew Saul, though he had been a cruel and an unjust adversary. So for gamesters, when they cousin and rob one an other unjustly of their money, without conscience and warrant, they might even as well before God cut his purse, then forsooth God must be praised for their thievery, or I thank God I have sped well, I have good luck. What, is God a gamester, is he a dicer now, must he be at every idle persons beck, when he is robbing his neighbour? Monstrous persons, that dare be so impudent, they shall feel and see if ever God waken their conscience in this life, and if he do not in the life to come, that it was a fault bad evough to take away ones goods in this manner, and far greater, when they will dare to abuse the name of God in it. Now the best medicine to preserve us from all these sins and abuses of God's titles, is that which is set down in Deutero. 28. 58. Fear the glorious and fearful name of the Lord thy God. Fear it so, that one name it not, nor think not of it, but with great awe and reverence, for if one be audacious, to take God's name in his mouth, without fear & due regard, God will lay plagues on him, and those not short and slight, sore and grievous, of long continuance and durance. And if one do tremble and fear before God, thus he shall never abuse his name. Thirdly, God's name is taken in vain, by abusing his properties, and by abusive speaking of them; as of his power, his wisdom, mercy, patience, goodness, and such like, which are abused when we speak of them carnally and carelessly, or contemptuously. As in the 2. Kings. 7. When the prince, on whose arm the king leaned, heard the Prophet say that corn should be so cheap, so suddenly after that extreme dearth, he said though God should make windows in heaven, that could not be so. Now to speak so basely of God's power, and so contemptuously as though his strength were to be measured by man's strength, and God could not tell how to bring it to pass, because he could not tell how, nor saw no means; for there he alludes to Noah's flood, q. d. if God should rain corn as fast as he rained water then, it could not be so, but it could be and was so, and he saw it so, but had no good by it, for he was priest to death of the throng, as a just reward of this his contemptuous speech, & unbelief of god's power. So likewise his providence and wisdom is abused, when one frets, and speaks grudgingly against Gods work, under the name of fortune and chance, oh what ill luck was that, what ill-favoured fortune; for either one must say that things come to pass by chance, hap as hap may, without any disposing of Gods, & so he chargeth God to be too careless a governor, that lets all things run at random without counsel and advice, when he had made a world, to let it go at peradventures, and at random, or if we say that God governs all things, & rules in the world, and appoints what things & how they shall come to pass, than he chafes and murmureth against God's government, under the name of fortune, & speaking ill of luck, speaks ill of God's wisdom, a property of his. So likewise in abusing any of God's properties to defend evil, as is the common custom of most men, if you reprove them and admonish them of any fault, this makes them care for nothing; oh God is merciful, true, God is merciful, but to whom? to the penitent and humble person, that hates his sin and studies to forego it; but he is not merciful to those that love their sin, and like their sin, and that have a root of bitterness in them, and make God's mercy an encouragement to hearten them in their sin, & not to allure them to repentance, and make his love and kindness a protector to their lewdness, to such he will show no mercy, but his wrath shall burn against them, to the bottom of hell. So that in speaking of God's attributes, speak of them with reverence and to that good use for which God hath revealed them. So lastly, God's name is taken in vain, without an oath, in speaking unreverently of his works, either those admirable actions of God within himself, as his election and reprobation, when vain man because his shallow conceit and foolish brain, cannot comprehend how God should be just if he appointed any to damnation, or how it were not long of him if he should decree of their destruction before, that it were as they say a plain wrong, and God could not maintain it, for this weakness of his, that cannot reach to the depth of these things, he will therefore deny them, and say there be none, whereas he should rather with silence and reverence wonder at this hidden secret, and not pry into it, as Paul in Rom. 10. did, having spoken sparingly of it, he breaks out in admiration and so concludes, O the deepness of the riches of the wisdom, etc. This is an horrible profaneness. So for the outward works of creation, & of redemption, and the passion of Christ, when one can speak so lightly and without all use of these great things, that should make one fear before God, and increase the reverence towards his majesty, and grief and hatred of sins. Thus much for taking God's name in vain by speech, without an oath. Now follows that taking of his name in vain, which is with an oath: and this three ways, by swearing either vainly or wickedly, or falsely. Vain swearing is, when one in his common and ordinary talk, mingle words & fills up his sentences with needless oaths, which though men account as a small sin, yet it is a most notorious dishonour of God, and proceeds from the devil, he is the father of it, as Christ saith, Mat. 5. Let your yea, be yea, and your nay, nay, for whatsoever is above, comes from the e●ill one, j the devil. So that the root of it is exceeding evil, and therefore the branch itself, is not any thing commendable, and then if you will know the fruit of it, S. james shows it in his 2. chap. verse. 11. Swear not (saith he) my brethren, neither by heaven nor earth, nor any other oath, but let your yea Bee yea, and your nay nay, lest you fall into condemnation. So that the devil is the author of vain oaths, damnation is the end and fruit of vain oaths, & he that is willing to be lead by such a guide, and come to such an end, he may take his liberty to use them: but one may say, I do not swear great oaths, as by God, and by the blood and wounds of Christ, and such fearful oaths, but petty and small oaths, as by my faith and truth, by this bread, this fire, this light, etc. and such trifling things. But Christ answers for this, that we must not swear neither by the temple, nor the gold, nor heaven, nor earth, no not so much as by any hair, because God is the author and maker of all things, and there appears such a majesty and power of God in the simplest of his creatures, as no man can express, and must therefore reverence them more, than so lightly to abuse them. So that whether greater oaths or lesser oaths, if they be idle oaths, Gods words hath condemned them, and they shall without repentance bring damnation. I but I swear that which is true, it is not a lie: be it so; that if it be the very truth, yet God hath not bound you only not to take up his name falsely, but also not to take it up idly & vainly: and again, this ordinary swearing in one's common talk, will at length bring false swearing, it cannot be avoided, but that he which usually swears vainly, shall now and then swear falsely, for the often tossing of God's holy and sacred name, or any of his creatures in one's mouth frivelously and carelessly, doth beget at length such a base opinion and account of these things, that they care not how they use them. Oh but saith one; I would not swear indeed, but they constrained me, and urged me to it, for they would not trust me else: but if they will not, better they not trust you, than God not save; better undergo man's unjust suspicion, than God's just damnation. And what is the cause that some men's credit is grown so weak and feeble, that it will not stand unless it be underpropped by an oath, because they have so wounded their name, by lying dealing, & by cozenage, as that men take all for falsehood that comes from them, but if one would deal justly and truly, and live an honest life, he should not need to use such sinful shifts to get men to trust him; for there be many of God's people, that through god's mercy can say, they have dealt so honestly and conscionably with men, and have made such due account of their promise, as now no man that knows them will go about to put them to their oath, their bare word shall end the controversy, so that if they would deal plainly and justly with others, and let them see some truth in their words, they should not need this idle kind of adjuration to the hurt of their souls; so that to swear when no oath is required, or accepted, nor cannot edify but rather hurt, is greatly to be condemned. But if vain swearing be a plant of the devils setting, and will bring forth fruit for his store, viz. damnation; then how much more horrible and odious, is that blasphemous and furious, and outrageous swearing of many men, that if they be never so little offended, and their mind displeased, than they fall to disgorge their filthy stomach upon the name of their creator, and spew out all the venom they can upon his most sacred majesty, without any fear or reverence; if in their hunting their dogs agree not to their mind, they fall a cursing and swearing, as it were to ease their distempered stomach, by shameless and blasphemous tearing and rending the name of God; if God cross them in their dice, which are dear to them, they will cross him in his glory, which is dear to him; if he will make the dice run against them, they will not put it up so, but they will be revenged, their tongue shall run as fast against him. Hear is an heart fully possessed with the devil, or rather changed into a devil, that can find no other remedy when they are crossed & moved, but to dishonour God, as who should say, it is an ease & pleasure to their mind, when they can bring any foul disgrace unto his name, so much as in them lies. Hell gapes with open mouth for such hellish persons, and a most horrible & fearful damnation remains for such horrible and fearful sinners. But this may be an unspeakable comfort to poor christians, if God bear with such persons, with this furious mad beasts, that bite at his name, and seek to rend and tear his glory, how much more will he do to them that love him and reverence him, and desire to obey him; if God be so patiented that for a while he will suffer men as it were to spit in his face in a chafe, than those that humbly cast themselves down at his feet shall find mercy. But let such persons, take heed how they presume often thus to cross God in their anger, in the thing that he most accounts of, for he will not long sit down by it, he will not still bear it, but he will arise in his anger, and plague them in their soul, and in that that is nearest unto them, if they set their tongues against heaven, heaven will send down thunderbolts of vengeance against them; & if one dash often against Christ, and will take no warning, at length Christ will fall upon them and grind them to powder. And thus much for idle and foolish swearing, as also beastlike and outrageous blaspheming. Secondly, God's name is taken in vain by swearing wickedly, that is, by swearing to do evil, as David in a passion, & in an heat, swore to kill Naball. Indeed Naball had deserved death, and God did meet with him after, but David had no warrant to seek so sudden a revenge, & to swear to do that too which as yet he had no calling. This kind of swearing takes Gods name in vain, which way soever one do not keep his oath, nor commit the evil he swore too; yet he sinned in that he made no greater reckoning of God's name, but to take it up lightly, and pawn it afore he had considered, whether he had lawfully so done or not; and if he do keep his wicked oath, that is most of all sinful, for than he makes God an author & patron, and calls him for a witness and allower of his evil. So that for one to swear he will be meet with such an one that hath done him wrong, that he will be revenged of him, or such like, this is a grievous profaning of God's holy name, for God's name should fear us from evil, not bind us to evil. Thirdly, God's name is exceedingly dishonoured and polluted by swearing falsely, by forswearing one's self, which is most usually called perjury. This is an horrible sin, tending to a most fearful damnation; for if one shall give account for every idle word, as Christ saith, and if one be subject to damnation for every vain oath, as Saint james affirmeth, then what shall be-come of those, that will dare to call God to bear witness of a false thing, and bear themselves out in a lie, by pretending his name. Therefore in Zaccar. 5. the Lord shows that his curse like a fretting leprosy, shall come upon the forswearer, and upon his house, to consume him and devour his posterity and substance, and shall eat into them, like a fretting leprosy, till it have brought them to nought. And in the 15. Ps. it is set as a note & mark of a true christian, that having sworn to his hindrance, he will yet keep his oath. Then how far is he from a good man that will of purpose swear that, which he never purposeth to perform, and set a better colour upon an untruth by guarding it with an oath. For it were better lose any commodity then of God's favour; and suffer damage in any thing, then in the matter of God's glory. Now the circumstances do aggravate this sin; It is very wicked and cursed, if it be in a private place, and in a private cause. But when one comes before a magistrate, in a public assembly, and in a matter publicly known, and to be publicly tried according to the truth and justice, then, to win credit to a lie and unjust dealing, by calling the true God to witness, and to behold is most notorious, and even to lie against the holy ghost, as Peter saith to Ananias. And this is to bring a many sins into one; to be a thief and rob the innocent, to pervert justice and truth, and therefore when one comes to be a witness before the face of the congregation in judicial manner, than purposely upon set malice, to shroud and thrust forward a lie, as it were under the protection and safeconduct of Gods most holy name, is one of the highest and sorest breaches of this commandment, and abuses of his name. Now the way to preserve one against all these abuses of God's name, is to fear an oath, as in Ecclesiasticus, setting a good man and opposing him to a sinner, he gives him this mark, that he fears an oath, and if one be afraid to accustom his tongue to swearing, he shall not easily be overtaken with wicked and much less perjured swearing, but he that hath so lavish a tongue as it can with as much facility and nimbleness pour forth oaths as any other words, he is in continual danger to fall into that foul and most odious and hateful sin of perjury. And thus we have heard how this commandment is broken. Now where God forbids any ill, he commands the contrary good. Therefore we must see what it commands. It commands generally to glorify God's name. As is showed in the Table following. God's name is glorified in life, by a godly & holy living in christian profession. speech or without an oath in speaking of God's words titles attributes works reverently and to good use and edification. in the lawful use of an oath, by observing these rules in the persons or making that he be a christian & believer, else he cannot swear lawfully. taking that he do require and will accept an oath, else there is no calling. thing that it be first, true in judgement and knowledge. secondly, a matter of wait and importance. thirdly, taken with great fear and reverence of god's name. FIrst, for life, a christian is bound here to behave himself so, that his whole conversation may bring glory to the name of God. He must so profit in knowledge and conscience by the word of God, which he professeth, & make such a good proceeding in pure religion, as that he may beautify his religion by a blameless and unspotted behaviour. Thus in Mat. 5. Christ saith, Let your light so shine forth, that men may see your good works, and glorify your father which is in heaven. He would have christians be as lights, and the light which they must send forth on every side must be a gracious, and christian behaviour, that men seeing & beholding these beams, may glorify, not them, and commend them, for this a Pharise will do, seek to have men magnify him, and speak well of him; but a christian must desire that by his means men may be brought to magnify the profession of God, and to speak and think most reverently of that word, that hath wrought such grace and such reformation in them. The life must be the first beginner in religion, or else the speech is but ridiculous; as the Lord saith, What hast thou to do, to take my words within thy mouth, and hatest to be reform; One goes beyond his calling and commission, when he dare call himself a christian, and God his father, and will not yield obedience unto his commandments in his practice. So 1. Peter. 2. 12. Have your conversation honest among the gentiles etc. that they may glorify God in the day of their visitation. q. d. Therebe many of Gods elect that are as yet unregenerate, and as bitter against God's truth, as any of the reprobates, and will speak as ill of profession and professors as any other, but God will visit them hereafter by his good spirit, and the sun of grace shall shine in their dark hearts, to their enlightening; and God's word shall work faith & repentance in their hearts, who when God hath showed the same mercy to them that in former time he did to you, shall magnify God for those good things that have been in you, which have caused them that bore an hard mind to religion afore, to love and like it so much the more now. And though they stand out long, yet at length they shall be won, and then they will magnify God. And even bond men are commanded, notwithstanding their low estate, & the baseness of their condition, yet, to bring some glory to God, and win some reverence to their glorious profession, by their good dealing. No man is in so mean a place, and so contemptible a degree but that he must if he will, take the name of Christ upon him, & the profession of christian religion, he must adorn, and deck it, which he may do, by being faithful and diligent in his place, and giving every man his due conscionably. Even a servant, if he be not audacious, and saucy, and malapert, and picking, and false, but trusty and diligent, and serviceable, and patiented, and meek, and humble, he keeps God's commandment, he glorifies God, he grace's religion, he works out his own salvation, doth what in him lies, to convert his unbelieving master, and shall have a reward for this, as well as if he were in an higher and more honourable calling, that the world made more account off. Therefore this serves again to confute those professors, that are so slenderly seen in the meaning of God's commandments, as that they think if they be not common swearers, and outrageous blasphemers, the third commandment hath nothing to say them, & they be free from the breach of it. But this and all other of God's commandments are broken, as well by omission, as commission, as well by not performing that that is therein enjoined, as by doing that that is forbidden, for God doth not give a law altogether negative, but it consists of a part affirmative to. And because neglecting obedience to the first branch of this holy commandment, & care not to cross God in that that is nearest unto him, therefore he crosseth & plagueth them in that that they do most set by. In the very first petition Christ bids us say, Hallowed or sanctified be thy name. j Let us and all professors, be so well grounded in the understanding of the word, and rooted in the good affection to the same, as that their life led in all good conscience, may bring glory to thy name, and religion. Now for one daily to make this prayer, and never to regard his actions, how they be agreeable to his petition, and such as in truth do sanctify God's name; what is that in deed, but to dishonour him both in his life & in his prayer. And thus much how one's life should glorify God. Now follows how he must glorify him in word & speeches. First in speaking of God's word, as one ought, for we must not only not speak of it vainly, jestingly, or wrestingly, but we must look that we do speak of it, to those good uses, and with that good affection and reverence that is meet. And so in Deutr. 6. 7. These words shall be in thine heart, and thou shalt rehearse them continually, etc. So that it is not left at ones discretion, whether having gods word in his heart he will speak it, but it is laid as a commandment with equal authority with the former, that he shall talk of it: and surely if it be within, it will be heard without; as Psal. 37. 30. 31. The mouth of the righteous will speak of wisdom, the law of God is in his heart, his feet shall not slide. He shows the privilege of a righteous man, that he hath God's law so rooted and settled in his heart, as it will sprout and bud forth in his mouth, and these do so keep and preserve him, that either he shall not do any thing that is wicked, or fall into sin, or if he do, he shall be soon and happily recovered: Those therefore fail much in this duty, that will never talk of any thing in the scripture, or of any part in god's word, they will come to the church, & give the preacher an hours hearing, but follow them out of the church door, & what kind of conference shall you hear come from them? not one word of the sermon, but presently of earth, earth, strait to the rooting again; though these men be not common swearers, yet they have broke this commandment, for God commands us here to speak so wisely and discreetly of his law, as others may reap fruit and himself to. And therefore howsoever foolish persons are ready to excuse themselves that they be not book-learned, and therefore they cannot talk of scripture, but they have a good heart, and if one could see into them, he should see wonders forsooth, and many great matters they have in their heart, as this by the way must be marked for a general rule, that as every man is more empty of goodness, so he is most full of bragging, and the most ignorant persons be the greatest boasters, those that neither know God nor themselves, nor have any spark of grace and repentance, of all others, these will make you the most flourishing show in words, what a good heart they have, how good a faith, how they serve God day and night, and many excellent things, rare men they be, if you will believe their own report; for such persons I say, that have all their goodness locked up so that it can never come abroad, they may say what they will of themselves, but Christ saith, that a good man out of the good treasure of his heart, brings forth good things. This is such a treasure as must needs be brought to light now and then, yea continually, for if one say, he hath a coffer full of good gold, and yet can fetch nothing out but counters, no man ever saw him bring an handful of pure gold out of his chest, but every day counters good store, sure by this that comes abroad, one may quickly guess what store is within, and few wise men will count him ever the richer for his golden words, when he hath nothing but brass comes out of his purse. And so in the Pro. the wise man saith, that the tongue of the righteous is a tree of life, and that it feedeth many. And therefore he that can feed no man, how comes this to pass, surely he is not a tree of life, he wants grace. So that as a man must not speak idly and pervertinglie of God's word, so he must not hold his peace neither, as if he were dumb, but he must have the law of grace under his lips, and speak of it reverently to edification, and he that doth not so, breaks the third commandment. Secondly one must speak of God's titles & properties, with fear and with an holy trembling, to the benefit of men and the praise of God by them. Thus David in the 40. Psal. 9 saith of himself, I have declared thy righteousness in the great congregation, I have not hid thy righteousness, and I consealed not thy mercy and thy truth etc. These were the things whereof David would speak of, the great mercy of God, and of his wonderful and stable truth, that men might learn hence, to fly unto him, and depend upon him in their miseries. And he should show forth his righteousness, that men should know that it would surely go well with the righteous, and that the wicked should have according to the work of his hands, for God being righteousness itself, must needs punish the one and reward the other, as their life and deeds had deserved. These were the things about which he would willingly exercise his tongue, & speak joyfully to the people, for one cannot speak of these things conscionably, but it will work in him a feeling and a love of these things, so that himself shall get more good and those also that hear him. So the 107. Psal. 8. Let them consider before the Lord his loving kindness, and his wonderful works before the sons of men. He would have us have such a feeling in our hands, as that we should not only confess God's kindness to him, but before men also make the same known. And therefore all of us must here be humbled and acknowledge how exceeding short we come, how seldom or never we break forth into such confession or declaration of God's power, wisdom, mercy, & such like good, as ourselves and others might thereby be stirred up the more, to be thankful unto him, and to stay upon him: Who almost hath said as David in the Psal. Come and I will tell you what the Lord hath done for me, what carefulness he hath had over our souls and bodies, what faithfulness he showed unto us in all our needs, and of all his wonderful mercy and wisdom, whereof we may see experience. Many can make long discourses, of the kindness of such a friend, and spend an hour together, what this and that good man hath done for him, but for God that gives life and breath and all things, and that gives power to our friends to do us good, and kindness to put that power in practice, who doth almost speak of all his goodness, of all his power that he continually doth show & practise towards us▪ to move himself and others the more earnestly to glorify his name. Likewise thirdly we are here commanded, to speak of God's works, with reverence & thanks giving, weather the works of mercy or of justice. And thus the children of Israel with there leader Moses after that wonderful deliverance at the red sea, did fall to praising and magnifying God, and to confess his excellent greatness and majesty, and set out the same to all posterities. And as one must magnify God for all his works, so especially for those that go most beyond the reach, and seem most contrary to carnal reason: and thus Paul having disputed of election and reprobation, such works as carnal men and fleshly wit most snuffs at, and would willingly snarl and speak most vildly of it, if it durst for fear of men; he being a man of Gods, speaks most reverently, and with wonderful awe of the greatness of God. Rom. 11. 33. O the deepness of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out, and then who hath known the mind of the Lord. j who can tell why God chooseth one to life, and refuseth an other to death, why he will have one saved and an other condemned, who can assign the cause of these hidden things. And in the next verse having before spoken off, ordaining one to shame, and an other to glory; he shuts up & closes all with this holy & reverent conclusion, wondering at his greatness, of him, (saith he,) and to him, & for him are all things, to him be glory for ever, Amen. q. d. he made all things at the first himself, he sustains and preserves all things by his own power, still; therefore it is most just and equal, that he should dispose and order all things according as seems best to him, for his own glory. And as we must strive to magnify God in these works, that cross our reason, so in those also that are most contrary to our affection, as in our crosses and afflictions. And thus did job, when God had taken away his sons, his servants, his sheep, his Oxen, his Camels, and all his goods, and that all of the sudden, he falls not to murmur and grudge against God, but breaks out into the praise of God, The Lord hath given, saith he, the Lord hath taken, blessed be the name of the Lord. In all these miseries he could find in his heart and find good cause to bless the name of God, for he knew that it came from God, and though the devil were a chief stirrer, yet he could not go beyond his commission; and though God had taken away all, no wrong was done to job, Gods it was, and God had given it him, and might have taken it away sooner, and therefore still he was to be blessed. So did Hezekiah, so did Eli, It is the Lord, let him do what he will, so that even in gods chastisements & corrections which are tedious to the flesh, and go against the grain of our affections, we must praise him. As Nebuchadnezar in the end of his seven years misery, saith, He is holy in all his works, and Just in all his ways. And thus we must glorify the name of God in speech, without an oath. Now it follows to be spoken of an oath: and first, we must know that it is a duty & service of God when we have a lawful calling & just warrant to take an oath, so it be done aright, as rash swearing is a sinful thing, so reverent swearing is an holy thing, and one may sin as well in omitting this when it is lawfully required, as in committing the other which is forbidden. So Deut. 6. 13. and 10. 20. Thou shalt fear the Lord, and serve him and swear in his name. In both which places god plainly commands it, as a service of him to swear by him, when one hath a warrantable and just cause to take an oath. Therefore their error must be condemned, that would altogether root out the use of oaths as unlawful, and being called thereto refuse it, because they say they would not take gods name in vain; nay, now they do take God's name in vain, in refusing to swear by it reverently, and upon good ground & allowance, they might even as well refuse to hear, and read, and pray, as to swear, being thus called thereunto. Likewise it serves for our instruction, that when the case stands so, as that an oath is required at our hands, by those which have authority, and when we have a sufficient warrant, than we should willingly and cheerfully do it, and that with a mind to glorify God, and an expectation of a blessing upon this, as upon hearing and reading, because it is an ordinance of God, as well as they be: and it is a fault, when men coming to this, do not propose the glory of God unto themselves, or look for any reward for this duty, but only look to the civil ends, to set agreement, and make all things right, and such like, not thinking that this is a matter of highly honouring God, nor looking to his name, nor to his promise of given good success and blessing to all his ordinances. Many will hope to speed better, for a good prayer, as in deed they shall, which never hope that god will look any whit, the more favourably upon them, for a lawful and a just oath, but if God will punish vain swearers, he will reward good swearing, and those that use it aright, as a curse is denounced against the foolish and idle abusing of it, so the reverent and conscionable use of it, must have a promise of blessing annexed to it also. But for want of knowledge and faith in this point, we want the fruit of it, whereas a christian swearing for conscience sake, and in obedience to God's commandment may lay upon an oath among his best services, and accounts, and treasure it up as a precious jewel that shall bring an excellent reward with it; for God will not forget those that sanctify his name, and one cannot do that more than in an holy and reverent swearing by it. Now that one may swear lawfully, these rules must be observed, both for the persons & either thing making or taking. FOr the person making, this must be known & observed, that he must be a christian, for no unregenerate man can swear lawfully. And therefore S. Paul swearing saith, I call God to witness, why but so may an unregenerate man, and his oath be worth nothing, therefore he adds, whom I serve in my spirit, showing that he that will comfortably take the name of god in his mouth to swear, must sanctify him in his heart, and serve him in his spirit, or else he doth take the name of God in vain, he doth not glorify him at all, for an ill tree saith Christ, cannot bring forth good fruit, and though others may have good by that which he shall do, yet it can bring no good or comfort to himself; nay it is an ill work in him, as the preaching of judas, and casting out devils, and other works which he through Christ's commission was able to do, were wicked things in him, and so far from doing good to him, and yielding him any comfort in time of his afflicted conscience, that they rather were torments, and as hell fire in his bosom to vex and terrify him, that had made so fair a show, when in truth he had so soul an heart. So if an unregenerate man take an oath, though it be most true, yet he sins and dishonours God in thus swearing, because whatsoever is not of faith is sin, now he hath no faith, nor never looks to God's commandment or glory in his oath; therefore the man must be good, sanctified by God's spirit, and by faith, able to look to the commandment & promise, being truly converted unto God. Therefore whosoever hath taken an oath before his calling, how ever in itself lawful, yet he must be humbled for the doing of it, because it was a sin in him, being void of faith, & wanting a good conscience, and all true reverence of the majesty, for these things can never be wrought, but by the work of God's spirit, converting and regenerating, therefore in time of ones unregeneracy, he took God's name in his mouth, when there was no fear of him in his heart, and to the impure all things are impure. This must be observed in the maker. Now in him that takes an oath, this is requisite, without which an oath cannot be lawful, that he require it and be willing to accept it, for if the party unto whom one swears, do not desire nor will not receive an oath, than the oath is a wicked oath, and therefore many men are to be reproved, that in common buying and selling, are so ready to swear, as that though no man be willing, they should swear, ye, rather is grieved and troubled at it, yet every thing of never so light moment, must have the confirmation of an oath joined unto it. But what get they that will make a trade of swearing? surely this, that they grow to be suspected of unfaithfulness, and when they be so lavish of God's name, both their own hearts grow less to reverence it, and others will not believe them, but the more suspect them, the more they think to remove all suspicion; for a godly man and one that hath any true fidelity in him, sets more by the name of God, then to pawn it upon every small occasion, and therefore those may be justly thought most deceitful towards men, that be most profane to God, and he that cares not to dishonour God, will never make any great bones of cozening his neighbour. These rules are for the persons. Now for the thing itself. First it must be true that is sworn, that is, the thing which we confirm by taking the name of God in our mouths, must not only be true in itself, but it must also be a known truth, of which he that swears hath some certainty, his conscience must not doubt of the truth of it, if he do, he sets to light by God's name. So jerem. 4. 2. He requires that one must swear in truth and in judgement; if one will come to aver and affirm a thing with an oath, he must be able to say I swear nothing but that which upon sound ground & good proof I know to be true, I am sure of it, and have in mine own heart, just warrant for that which I speak, else if one will come upon every light conjecture, and slender opinion, to bind a thing by the name of God, though it fall out to be so, yet he hath profaned God's name, and taken it up with a vain and unreverent affection, in that he is so rash as to venture so easily and suddenly upon so great and weighty a thing. Secondly, an oath must not be tendered in light and small matters, but in things of moment and importance, though the matter be true and in our knowledge, such as we may safely testify the truth of it; yet if it be but a trifle, and such a thing as if we be not credited, it is not worth an oath, in such case a man must rather be content not to be credited, then to call God's name to witness. When Moses was the judge, he appointed inferior officers to be conversant in smaller matters, and only the greater and weightier causes were brought to him to hear and decide; now then, if it were not fit for Moses to be called to the ending and making up of every light and idle controversy, much less is it fit for us to debase GOD so much as to bring him in upon every trifle. We would count it a very unmannerly thing, if one should go to the Lord chief justice or some high officer about a sheaf of corn or cock of hay, and no man could serve his turn, but some great officer in high place, to have the hearing of these toys, and if it be to much disgracing of a noble man's dignity to call him forth about every such thing of no weight, much more profaneness is it towards God, and shows an heart nothing touched with the greatness of his majesty, to urge him to come out of his place, and be a witness to such matters. Therefore unless it be matter of weight that tends to some glory of GOD, or some great good of man, to end some contention that would be dangerous, and to set unity and good order amongst men, we must not be bold to meddle with the name of God, and solemnly to call him as a witness of the thing in hand. Lastly, one must do it with great fear and reverence, as in Eccles. It is noted as the mark of a good man, to fear an oath: and though one be the child of God, and an oath be required of him, and he know the thing to be certainly true, and the matter also of weight worth an oath, yet if he come lightly without any regard of God, and reverence of that excellent name, he is to take in his mouth, he hath failed in his swearing, and hath taken God's name in vain, and is to be humbled for it. For in the Psal. he saith, Serve the Lord with fear. Now if a man must not undertake any service of God, without fear and reverence, much less must he call God to be a special witness, and after a special manner set himself before him without trembling, and a special awe of his majesty. And thus much for the commandment; now follows the reason of it. For the Lord will not hold him guiltless that takes his name in vain. Here God from the greatness of the peril, goes about to terrify men from the sin: now where he saith, I will not hold him guiltless, something more is expressed, then is understood, for the meaning is, that God will account him as guilty, and execute a sharp and severe punishment upon him. So that this we may observe as a plain doctrine out of this doctrine, that he which sins against this commandment, unless he do sound repent, shall feel God's hand heavy upon him, God will never put it up, but will be thoroughly revenged upon him for it. Of all sins this seems most safe in the eyes of men, a greater penalty is laid upon him that robs a man of his goods, then upon him that robs God of his glory, and one may with more ease carry out a blasphemous & furious oath, yea many of them, & wicked scoffing & mocking of his word & works, than any slanderous reproach or taunting term against his neighbour, that is but dust and ashes like himself. Therefore sith men let it slip so easily, God will take the more notice of it, and punish it more sharply: for indeed men are more careful far of their own vainglory, then of God's glory, and therefore if God should refer it to men's assizes, it is sure, little order would be taken for it; yea commonly it is seen that those which should reform and correct others, in this point have themselves most need to be reform and corrected, & the greatest rulers that should most repress blasphemy, of all others practise it most; for if they be never so little crossed, how do they seek to ease themselves, but by violent and outrageous swearing. Therefore if God should put over the punishment of it, to their discretion, like enough a very slight penalty should serve the turn: and men also could not inflict a sufficient punishment, answerable to the fault, for damnation is the due punishment, as in james 5. Therefore God will have it come before his judgement seat, and himself will be the judge, and the executioner in this offence. Sith than god undertakes to punish it? the use of it is for the tenor & affrighting of all ungodly persons, that take liberty to themselves, to run ever in the breach of this commandment above the rest, that they grow shameless, they never seek to hide it, nay they will do it to anger one, and they take a pride in it to; many also of the civiller sort, will be loath a man should see them take away their neighbour's sheep, or prig a sheet from off the hedge, but if they swear in a passion, come and tell them that they are in great fault, they wrong God, in that which is most dear unto him, they profane and dishonour his name, than they turn all into a jest and laughing; what, is that such a matter, do you stand so much upon an oath, why who is there I wonder, that doth not swear sometimes, and drop out an oath now and then, afore he be aware, when he is angry? and do they make so light a matter of it, is it a small thing to fall into the hands of God? nay there be some of God's people that can say, truly through God's mercy, they had rather choose to have their soul drop from their body, than an unadvised and passionate oath from their mouth, for if God have threatened to bring damnation upon light swearers, then where shall mad and frantic swearers appear, these bitter swearers, how great a damnation must they look for? unless their repentance be exceeding great, for though men let them pass, yet before the great judge of heaven, they be liable to an action of eternal death; wherefore in a case of such danger, men must be content to be admonished, and to be helped out of the sin, and not take one and chafe at him, that by an wholesome rebuke desires to draw their souls out of hell, which they would not do, if they did believe that God would so severely punish them. Lastly, this may serve for the comfort of those that have received wrong by false oaths, and have false matters carried out against them, by the help of perjury; though corrupt judges for their own gain sometimes regard not this, but look slightly over, & it goes for currant, yet the judge of judges will make a better inquiry, & come with a more true verdict, & will lay open their innocency, and the damnable hypocrisy and impudency of their adversaries, and not only discover it, but plague and confound them for it, if they persist impenitent: and this was the case Naboth and his children, they were by such wretched dealing, surprised and brought to death, as malefactors, as traitors against the King, and blasphemers of God, but hath not God in his word showed how he brought destruction upon the actors, and rooted them out, and swept them and their seed away like dung from the face of the earth, & Naboth's name is now cleared, and every one that hears of him knows him to have been better than Ahab or jesabel were: so that God brought their sin upon their heads, and hath not suffered his innocency to be stained; God would not bear with it, how ever Ahab being the king, no man durst go about to redress it. Therefore all be it sometimes wicked sinners, will impudently outface, and by swearing and forswearing oversway the good causes of God's children, and carry away matters for a time, that are altogether false: yet be patient, God will not let the uprightness of his children be oppressed; he will not suffer that his sacred name shall be thus wickedly abused, to be made a shelter for lies and slanders, but when the good time comes, he will let the world see how vildly and shamefully they dealt, and though now whilst God holdeth his peace, they flatter themselves and care not a jot to profane his name, so they may effect their malicious purpose, and matters go on their side, yet God will have a care that their wickedness shall return and fall upon their own heads, & their own shame shall cover their faces, and the wrong done both to his name and to his servants shallbe fully discovered and avenged. Thus much concerning the third commandment, for the glorifying of God's name. Now follows the fourth, In these words following. Remember that thou keep holy the sabbath day, six days shalt thou labour & do all that thou hast to do, but the seventh day is the sabbath of the Lord thy God, in it; thou shalt do no manner of work, thou and thy son, and thy daughter, thy man servant, thy maid servant, thy cattle and the stranger that is within thy gates, etc. THe sum of this fourth commandment is, to command the setting a part of the seventh day, from all worldly business, and affairs, to the exercises of religion and mercy, and in the night that our sleep also be seasoned with the word, and the exercise of which we have been partakers. The parts are two. The one sets down the duties to be performed, the other the reasons to move us to perform them. The duties two fold, showing what we should do, and from what we should decline. The things to be done, is keeping it holy, celebrating an holy rest unto God. The things to be forborn, are all body lie works, and to see that those which be under our government, as children, servants, and all inferiors do the like, and that our beasts be not put to any civil labour, yea that the stranger, when he comes amongst us, do not openly profane the same, though we cannot enforce him to come to the public exercises, yet those that are in superiority, must restrain him from public violating of it, by open working, and must lay the authority so far upon him, as that they suffer him not among their people, and in their jurisdiction, in the face of the congregation, openly to break the commandment of God. The reasons are diverse, first drawn from the equity and righteousness of it in these words, six days shalt thou labour q. d. I have given thee six days for thy business, and have taken but one for myself, therefore thou must be very well contented, to yield to me in this so reasonable and equal a commandment. If I had taken six to my service & given thee but one for the works of thy caling, yet thou shouldest in duty have obeyed me, but now that I am so liberal to thee, and scant to myself, having so large allowance, there is no reason why thou shouldest refuse. The second reason, is taken from the authority and right of God, in these words, The seventh day is the sabbath of the Lord thy God, q. d. I have taken it to myself, I have challenged it to myself, to be employed in my service, it is my day not thine, therefore, unless thou will be accounted a sacrilegious thief, to take holy things for unholy uses, unless thou wilt devoue things that be sanctified to thine own destruction, see that thou meddle not with it, it is a part of the church treasury, & thou shalt be no better than a church robber, if thou convert it to thine own uses. The third reason is taken from God's example, in these words. For in six days the Lord made heaven & earth the sea and all that in them is, and rested the seventh day, q. d. if thou wilt follow example and be led by others, then follow the example of the best; now what better example can there be, than the example of God himself; now God himself when he went to make the world, and all the things in the world, contrived all his works so, as that he finished them within the compass of six days, and on the seventh day did rest from all his works of creation, only preserving those things which before he had made, therefore from his example learn thou so to dispatch all thy business on the six days, as that on the seventh day ceasing from labour in thy calling, thou mayst wholly give thyself to the duties of sanctification, and to meditate on God's power and greatness, in his six days work, for which end, as one special thing to be done in it, he hath appointed this resting of the seventh day. The last reason is taken from the end of the sabbath, in these words, Wherefore the Lord blessed the sabbath day and hallowed it. q. d. If neither the equity of the commandment, nor the authority and right of God, nor yet his example will prevail with thee to persuade thine heart to keep this commandment, yet in regard of thine own profit, and the benefit thou shalt reap to thyself, yield to keep it holy, for God hath not taken this to himself for any commodity that he shall have by it, but even for thy good, for he hath appointed it for holy uses, that it might be a means of blessing not upon the soul only, but even upon the body and estate of those that observe it; there is no readier way to bring God's blessing upon any man then the sanctifying of it, nor no more present means to pull down a curse, than the neglecting and breaking of it. Therefore if thou love thyself and wouldst have prosperity on thy soul and body, yield so much obedience to God, as to sanctify his sabbath. Thus much concerning the sum and exposition of this commandment. Now because there be many that do disagree in this doctrine of the sabbath, and account the keeping holy of the seventh day in the number of those ceremonies which be abrogated by Christ, and reached only to the jews, therefore it is requisite that we approve and confirm by some sound reasons out of God's word, that this commandment is moral and perpetual, and as carefully to be kept under the gospel, as under the law, and to continue in force, so long as any of the commandments, even so long as there is this world, and a Church militant upon earth. The first reason to confirm this, may be drawn from those reasons which God useth for the confirmation of it, in the text; the reasons are all of them perpetual, and none of them ceremonial, and every one as much belongs unto us, as unto them, and therefore it is without reason, to make the commandment itself of less scope, and binding fewer to keep it, than those reasons which are brought to confirm it. For go through the whole commandment, what one word in all of it, hath any note of ceremony, what reason savours of any special thing to the jews, that the commandment should be tied only to them; for god commands them to keep the seventh, because it is most equal, being that he hath permitted six days for their business. Why, and hath he not given us liberty to labour six days in our calling, and is not the equity altogether as forcible to us in every age, as it was to them, in their ages. If God have taken from us none of the six days which he gave to them, what reason have we to take away more of the seventh, or any of the seventh more, than they. Then secondly, it is the Lords, therefore the jews may not dare to employ it, any other ways then according to his will, and doth not this reason hold as strongly now, have we any privilege granted, to lay thievish hands, upon those holy things which are Gods, more than in old time the jews had; & for the example of God, that he ceased from creating, doth it not reach to all ages a like; are not we as much bound to follow God's example as ever any. Lastly it is a day blessed to them that keep it, and to this end consecrated, that it may bring a blessing; hath time worn out the force of this argument, is God less able to bless us, or should we less desire, or do we less stand in need of his blessing, than they? We see then that all the reasons are firm and strong, the length of time cannot abrogate the truth and strength of the reasons; therefore neither can it disannul the commandment. For where God gives a ceremonial commandment, which he would have the jews only to observe, there he frames his reason thereafter, from some thing that specially toucheth the jews, & hath no such affinity and agreement to other nations, as for the passover, he commands the jews to keep that, why, because the Angel passed over their houses, when he destroyed the Egyptians, and they must give the first borne to God; why? because God did not smite their first borne, in the slaughter of the Egyptians, and so many other ceremonies, have reasons annexed unto them, which being peculiar to the jews, showed that they did only bind the jews under the law; but of all the reasons here alleged, we see that none is ceremonial, peculiar or proper to the jews, but every one common to all, and as large as all the world; therefore those that cannot exempt themselves from the arguments confirming the commandment, may not pull their necks out of the commandment. Secondly, from the time when this commandment was first given, and the keeping holy of a sabbath day instituted, we may easily perceive, that the commandment is no more ceremonial than all the rest. For it was given in man's innocency, when Adam was perfect and needed no ceremony to lead him to Christ, because he did not need to believe in Christ, being himself perfect, and holding his happy estate, not by faith in Christ, but by faith in God's word, and his own obedience unto God's word. For this commandment was not first made at Mount Sinah, no more than any of the other 10. but equally with them bound the conscience of Adam, the first man, and is of like antiquity. The first seventh day that ever was, was as much to be sanctified as any that followed, as may appear in the second of Gen. last verse, where it is said, that God after the creation in the six days, rested from creating the seventh, and therefore he hallowed the seventh day, and blessed it. Now then, sith it was first instituted in Paradise, afore there either was a ceremony, or need of a ceremony; it may not be reputed among the jewish ceremonies. And this reason is to be noted, because it shows the foolishness of that frivolous reason, which some men bring against the sabbath day. Oh say the jews they were children in Christ, and weaklings, and therefore they had need of a sabbath; But we are past babes, we are men grown & have more knowledge, we are stronger than they; Are you stronger than the jews? be it. Though if it were tried, many of these that brag of their strength above the jews, would be found inferior to many of the jews. But be it for the time, grant them this, yet are they stronger than Adam in his innocency; have they greater knowledge, and more grace than he had before his fall? Why, but God saw it needful for Adam to have a sabbath, and if it were needful that was without sin himself, had no clog of corruption to hinder him, no sinner to infect, no ill example to seduce, yet I say, if he had need of this as God in his wisdom judgeth, because his calling, though followed without tediousness, would yet partly, have withdrawn his heart, that he could not so freely & wholly have given himself to praising of God, and considering of his power & wisdom, and mercy, & therefore was to set one day apart from all works of his calling, to employ it wholly in praising and magnifying God, and such like duties, that he might with greater liberty & comfort, do them; then what need have we, and how far is our necessity greater, which are burdened with many corruptions of our own, and have much temptation from many ill precedents, & many allurements of the world, to pull our hearts from the worship of God, which are men of polluted lips, ourselves, and devils amongst people of polluted lips, & which cannot without far greater destruction & weariness also, follow our callings. If Adam had need of a sabbath, when he had no let within nor without, how much have we, that both within and without are beset, and one every side compassed with such strong impediments, from ourselves and from others, that when we have a sabbath to bestow wholly and only on Godliness and religion, can yet hardly, and with much ado keep our hearts from wandering after the world and earthly things. Therefore most fond is this objection, if Adam's strength must be helped by a sabbath, than no man in this world hath so much strength, as that he for that cause may exempt himself from keeping a sabbath: it was given to strengthen and help the jews, and they needed it, and it is given to us to make us stronger, yea it was given to Adam, and he needed it, that he might more freely serve God, and more comfortably rejoice in him; and for this reason also is perpetual and no ceremony. Thirdly the manner of delivery confirms the perpetuity of it, & shows that it is still of as great force as any of the rest; for this was written by the finger of God in the table of stone, with the other to show the durable continuance of the same, and therefore this is not exempted, Deut. 40. 4. That reason which Moses brings to confirm the authority of all, is not taken from this, that God first spoke it with the rest, & after wrote it also in tables of stone. God did give the ceremonial law by Moses' hand, and used him as an instrument to write them, but for the greater reverence of these ten, he would not use the help of Moses' hand and pen, but with his own finger wrote them, not in paper with ink, but in stone to show the strength and continuance of them, and commanded Moses to put them in the ark to show that no man could fulfil & perfectly obey them but only Christ: If these ten were all written by God, and no exception made, whereby the sabbath should be inferior to the rest, but altogether put into the Ark, than a man may even as well rend any of the other ten away as this, yea and with more warrant to, for none of them all is more fenced with reasons, and mounded about with more strong arguments to keep out the cavils and objections of men than this, so that where God hath as it were of set purpose, given more strength, for a man to impute more weakness to this thing, is a note either of great folly, or else of singular impudency and impiety. The fourth reason is drawn from the persons upon whom it lieth, and unto whom it is given: for we know that the ceremonies did lie only upon the jews, the Gentiles were not bound to observe them: but now this commandment saith not only thou, thy son, thy daughter, thy man, thy maid, which contains all the whole commonwealth, but it goes further & saith, thy stranger which is within thy gates: so that if an heathen man of another country and religion, had come amongst them, the magistrate was bound to look to it, that he do not openly and publicly violate the sabbath, but of force should celebrate an outward, though to perform duties of religion, that lay not in man's hand to constrain them. Now the ceremonies were as a partition wall betwixt the jews & Gentiles, to separate the church of the jews, and the seed of Abraham, from all other congregations, until after this partition was broken down by Christ, and both brought into one fold, for when Christ's death did tear asunder the vale of the temple, than he tore all ceremonies in twain, that they could no longer bind the conscience either of jew or gentle: but for the sabbath even the Gentiles must keep it, and because they would not themselves, when they came among the servants of God, they were to be constrained; as in Nehemias' time, when the men of Tyrus came to sell wares on the sabbath day, in jerusalem, he would not suffer them, but threatens to lay hands upon them, if they did any more come after that manner. If God had here commanded only to look to the jews, and not to strangers, it had been some appearance, but sith God will have strangers of the Gentiles bound to the keeping of it, so far as men can, if they come within the walk and reach of Christians, now the matter is put quite out of doubt that this is no ceremony. Lastly, Christ jesus himself the Lord of the Sabbath, confirms the sabbath most strongly. Mat. 24. 20. Where speaking of the destruction of jerusalem by Vespasian, and speaking to the faithful of the church and true Christians, whose prayers shall surely prevail, he bids them pray that their flight be not upon the sabbath day, or in the winter. Forty years after a fearful destruction was to come upon jerusalem, and this was decreed so that it might not be altered, yet Christ bids his servants pray, that it might be mitigated to them in some measure, and therefore that they might not be enforced to fly for their lives in the winter, for that would be grievous to the body, because of the shortness of the days, and the durtinesse of the ways would be very tedious to them, nor upon the sabbath, because this would be as grievous to their souls, if they must be constrained to spend that day in taking pains to preserve their bodies, which God had appointed to be spent in those things that should help forward the salvation of their souls. What, will some say, is it not lawful to fly for ones life on the sabbath? yes: and Christ allows it. But he knew full well what grief it would bring to a christian soul, to think, Alas I was wont as this day to sit quietly in the church and among God's Saints to hear the sweet comforts of his word delivered unto my soul, and with praise to sing Psalms of thanks unto God, and to ask those things with the rest of God's people which we stood in need of, where I received such strength & comfort, that I walked in the strength of these exercises the whole week after, but now the pain of my body and the fear of my soul so distract me, & take me up that have neither leisure nor ability to do so, but I must want all these comforts. Christ knew that this would be as bitter as death to a Christian soul, and therefore he wills them to pray to God to prevent it, that no such necessity be laid upon them. Now if this commandment and this day had been ceremonial, they might have fled with as little care as any other, for it had been abolished long afore by Christ's death, and no such regard had been to be made of it. In that Christ doth allow this conscience and regard of flying on the sabbath day, more than any other of the week, he shows planly, that the force of the sabbath was to abide after him for forty years, and therefore no ceremony, for then Christ had not done well to put a needless fear into their hearts of flying on the sabbath, if God required no keeping of the sabbath, and then he should rather have bid them pray to God that they might have had all respect of it, being a ceremony taken from them, and told them that they need not to regard it, for it had been a great sin to have made such conscience of keeping a ceremony so long after the abolishing of them, then if one should not willingly and not without grief fly to save his natural life, when he should be seeking to strengthen his spiritual life, (as Christ words do plainly prove) than how much less should he do any other outward business of far less necessity. So that these reasons do most effectually confirm to the hearts of God's children, that the keeping of the sabbath day holy, is a moral law, and bindeth us, and shall all to the end of the world, as much as the jews, at any time before Christ. But for those wicked persons that will cavil against every thing that crosseth their corrupt lust, as the keeping of a sabbath doth exceedingly, we must not greatly be moved what they object, for of them 'tis most true that Solomon saith, Bray a fool in a mortar as wheat is brayed with a pestle, and he will not forsake his folly. But this may suffice to confirm and establish and instruct a christian, that with a true heart is willing to be taught, and to confound also, and condemn, and leave without excuse before God's judgement seat, such as will not yield to plain and strong reasons drawn out of the word of God, but continue obstinate in their false conceits. But because the point may be more plain and manifest; it is good to answer some of their objections, whereby they would overturn this plain truth. Now the grand objection is, because we keep not the same sabbath that the jews did, but the day is altered, therefore they say, we must keep none. This is their argument of so great weight, but how foolish it shall appear easily, if we examine it a little more narrowly. For though we keep not the self same day that they did, yet we have the same commandment & authority for our day that that they had for theirs. Therefore this day that we keep is called the Lords day, in Revel. 1. Where john saith, He was in the spirit upon the Lord's day. Afore it was called the day of rest, because God rested on it, from the work of creation; but now it is called the Lords day, because Christ Jesus instituted it as a special memorial of his resurrection & perfecting of the work of our redemption. For the Apostles by the authority of that spirit which always assisted them in their ministerial office, did alter the day, & themselves kept & ordained it to be kept in all the churches. As may appear 1. Cor. 16. 1. Where he saith, The first day of the week when ye meet together, etc. Where the Apostle shows that the congregations of Christ were wont on the first day of the week to meet together, for the performance of all holy duties, of the number whereof collection for the poor was one, because of the manifold persecutions, wherewith in the primitive church they were more afflicted and had need of continual relief. This was the first day of the jewish week, & our Lord's day. So also in the Acts. Paul himself kept this day, which he spent in preaching till midnight, and after administered the sacrament, in which two exercises, he continued till the dawning of the day. So that the keeping of this day was instituted by God in the ministry of the Apostles, and kept by them and the churches in their time, & therefore as strongly commands us as the jews, and is of no less force now then before. Then secondly, the reason of the change, and of our keeping this day, is no less than of their keeping that day: For when the creation of the world was, the greatest work that ever was done, than the memorial of that was chiefly to be regarded. But now that a greater & more excellent work was done, namely, the redemption of the world, it was reason that the greatest work should carry the credit of the day. They rested the seventh day because on that, God rested from the work of creation; we this eight day, because in it Christ rise again from the work of our redemption; which being a greater work, caused a change of the day. Sith then the day was not changed without good warrant and strong reason, that alteration and varying of the day detracts nothing from the truth and force of the commandment. And whereas they say, that the church may at their pleasure alter it, that is not so, for there can never be an authority greater than the authority of the Apostles, nor a cause, greater than the resurrection of Christ, and the redemption of the church; and therefore neither can the day be changed, for to make a new day, where no such warrant did allow, nor no cause occasion it, were to take more upon them than is fit. For if the jews in former times were bound to keep it holy, having only the creation of the world to think upon, and to remember, by the celebrating of their seventh day, then how much more are we bound to this reverence and a greater, sith besides this benefit of our making, we have a greater of our redeeming by the blood and death of Christ added unto it, so that any one of the two ought to sanctify it more, rather than to cast it of all together, and to be so much the more careful to give this day wholly to God, by how much he hath showed a great mercy to us, so that we should never speak or think of this change, but we should also call to mind, this great benefit which was the cause of it. If Adam had cause to spend a day in praising God for his creation, than we have greater cause, seethe beside that we have also the redemption to be thankful for. And if this be a good argument, we keep not the self same day that the jews did, therefore the duty is abolished, and we are bound to keep none, then by the same reason one might conclude thus: you see we have not the same sacraments, for the outward seals that the jews had, for they had circumcision, and they had the paschal Lamb, what tell you me of the consecrate water, and of the bread and wine hallowed, the jews had no such matter, sith these signs be altered, I think it was but a ceremony, and we need not regard baptism, & the supper: this were no good argument in this case, for though the shadows be other, yet the substance be the same, Christ jesus is signified by our bread and wine, as well as by their Lamb, and our baptism is the sacrament of regeneration, as well as their circumcision. Therefore we should not despise them, but so much the more be careful to prepare ourselves for them, because the service is more easy & the promises more lightsome. If then it will not hold that we have no sacraments, because the outward seals be altered, than it is as weak a consequence, that we have no seventh day to be sanctified, because the day is altered, and we keep not the same that they did. So that no proof can be gathered from the varying of the day, that the duty is abolished, because the authority is as strong, the reason as good, and the same reason doth not hold in other things. Again they object that to a christian every day is a sabbath day, and therefore we should not restrain it to one day more than another: but the answer to this is, that it is most false, for God doth not require neither is a christian able to keep every day a sabbath day, so long as they remain on earth, indeed in heaven he shall keep a continual sabbath unto the Lord, but now so long as we live, there is as much difference betwixt the sabbath day and otheir days, as betwixt the consecrate bread we receive at the Lords table, and the common bread we receive at our own table. This is true that every one must serve God on the six days, and all his life long, but on the seventh day we must not only serve God, but we must serve him in the duties of religion and mercy, only. As for example, God's children will not eat meat at their own table, without craving God's blessing upon them, but when they are to come to the table of the Lord, they use a greater and more solemn preparation, because they expect a greater and more excellent blessing: so likewise a christian in all the works of his calling, hath a regard to serve and glorify God, but in a more special manner upon the seventh day, because he than looks for a more plentiful and liberal benediction both upon his soul and body; and these men that among us keep such a prating that every day must be a sabbath, and we must rest from sin, mark them whether they rest from sin at all, and observe if there be any families so bade as theirs, that commonly if one would rake hell, as we say, he could not meet with more profane and irreligious persons that speak of keeping every day holy, but in truth keep every day unholy; but others that in conscience of God's commandment, do bind themselves to keeping of the sabbath which God hath instituted, go far beyond them in all virtue and holiness, if they could show any good effect in themselves of this their every day sabbath, we might give some credit to them, for God doth always give a blessing to his own ordinance, but for such wild and unholy persons, that in all their life never kept a sabbath holy, to make a talk of keeping every day as a sabbath, it is most palpable and damnable hypocrisy. The last objection of which we will speak, is taken out of 1. Colos. 2. 16. Let no man condemn you in respect of an holiday, or of a new moon, or of the sabbath days. So that the Apostle say they, puts the sabbath among other ceremonies, which are to be abrogated: but for the answering of this, we must know that the Apostle speaks of such sabbaths, as are in the same rank with the meats and drinks, whereof he speaks before of, which sort were the first day of every month, and the first and last day of every one of their solemn feasts, of these he speaks in the plural number, and not of the sabbath day, the Lords day in the singular number, which hath a singular excellency, and how ever times change never changeth: then Easter and Penticost, and the other feasts of like kind, are indeed abrogated, as being ceremonies not written in the tables of stone as this was. And thus much for the proving of this, that this sabbath is moral and perpetual: which sith it is so, the use is for the confutation of such as sharpen their tongues and wits, and open their mouths to speak against it, not content to take liberty themselves, but would make a gap for others to break out also. It is a wild and notorious sin, to be profane in ones own person, and to practise the breach of any of God's commandments, but to draw others to impiety, and as much as they can to break the yoke wherewith God hath yoked them, this is much more intolerable. This is just the devil himself, when he had fallen from his uprightness, and rebelled against God, the next work he took in hand was to allure Adam to sin, and make him as very a rebel against God as himself, so these wicked men, limbs of the devil, that themselves are corrupted and lie under the curse of God, will take so much pains about nothing, as to pervert others, and being stark nought themselves, to make all men if it might be like them. This also is for our instruction, that we must so rest upon God's reasons, and so stand for his worship, as that every blast and objection of a profane person may not blow us away, and weaken our reverence to God's ordinance: It is a great fault that we are no better confirmed in the truth, but that every breath of an heretic will put us down, and set us to the wall as it were, that we stand in a mammering, and know not whether we go right or wrong: it is an evident token that men be ladenwith sins, and carried away of their lust, when the often preaching of the truth, cannot so establish them it, as that they can say, we are so resolved in our hearts that this is the truth of God, as that by God's mercy we had rather forsake our lives then forsake it, but none can attain to such knowledge, but such as have a pure and an upright heart. And this that men be so quickly moved from the truth, is not because of the strength of the arguments made against it, but by reason of their own weakness, which have not the spirit of truth to lead them into the truth, and to confirm and show them errors and heresies, and make them loathsome unto them, and give them power against them. Therefore we must labour for this spirit of truth, which may so settle and ground us in the truth, as that every storm of a false opinion from the mouth of some fantastical and vain person, that hath no godliness nor learning to commend him, that never did any thing nor suffered any thing for Christ's sake, may not weaken our hold, and shake our foundation, and cast us down from the truth, that we should be seduced by them. Nay, we should be so far from yielding to the false dreams of such, as that when they grow obstinate, we should not show the least token of allowance, or any countenance, to them; we should not entertain them or receive them to house, or bid them God speed, for he that doth so as Saint john saith, is partaker of his evil deeds, because in so doing, he confirms them in their sin, & brings himself in certain danger to be infected by them. And thus much for that, that this keeping of a seventh day holy, by setting it apart to the duties of religion only, & mercy is a moral and perpetual duty to continue while the world continues. Now let us come more particularly to the words of the commandment. First for that word: Remember. IN that God prefixed, in special terms as it were of set purpose to meet with men's forgetfulness, a memorandum here more than in any other of the commandments, we may hence learn that who ever will faithfully and conscionably keep the sabbath when it is come, must before hand have a special care & a forecast to prevent those things that may hinder them in the keeping of it. A reason of this caveat which God gives, and of the diligence that we must have in thus remembering and preparing for the sabbath, may be drawn from our own infirmity, that unless we be very circumspect, and cast about with care indeed, we are ready easily to let slip some business, and leave something undone which will then distract us and draw our minds and bodies to, from god's service, some money to pay or to receive, some journey to take, some odd thing or other, that being forgotten in time, will rush in upon us now, and must be done now, because it was omitted before, and cannot tarry till after; sith than we are so subject to destruction, and so soon to forget things, that if we had had a care before, might have been done well without any trouble in the sabbath, but now through our negligence comes upon us on that day, this must teach us to have a heavenly foresight that we provide against all such lets, and cut off by our godly care all such encumbrances. That policy and care which we see in natural men about the market of their bodies, we must learn for this market of our soul, they will be providing and thinking before what they must buy at the market, and what they must carry to the market, and will not have the things to be in doing, when they should have them ready to carry with them, but look that the things they purpose to sell be prepared, that so they may not be hindered but be there in good time to make their markets for their best advantage. So if ever we will make good markets for our souls, we must all the week before, be preparing our hearts, and setting all things strait, that our hearts may be burdened with no sin nor no worldly care them, which should carry away the force of our meditations & thoughts from the exercises of religion; for they be spiritual and we be carnal, and a little thing God knows, will make a great stir in our fleshly hearts, to draw them from heavenly things, and therefore unless we take great heed to examine our hearts, and watch over ourselves that we walk purely & holily all the six days long, and to cast out and discharge all affairs of this life on the one side, the sin committed on the other side, the business omitted will hale and pull our thoughts, that no attention can be given to matters of religion; no constant or settled meditation of any heavenly thing can take place; we must therefore stop out all distractions and encumbrances, & raise up our hearts against deadness and dullness, which will make us heavy and dull, and slow to any good thing, by a wise managing and finishing our outward affairs, and a godly and religious ordering and preparing our hearts, if ever we will comfortably & profitably spend the Lord's day, in the Lords work. Then again besides these needless lets, which through our own weakness we pull upon our own heads, therebe hindrances enough on every side, which do we what we can with all the industry in the world, we shall never be able wholly to prevent, but they will set upon us. As in what family shall one come but he shall see idleness and slepinesse, and foolishness manifold ways, & who that knows himself any whit at all, doth not feel that he is readier to follow ill example, & be led by ill company, then to be led by God's commandment, especially when no positive law will take hold upon him, for the breach of God's commandment. And then we have the devil as a Lion continually seeking to devour our souls, & to hinder us in all things he can from religion, and in the best there be such strong lusts, such a love of the pleasure and commodity of this world, that unless we be strongly guarded and defended, will break in upon our hearts, and disorder the rank of our affections. As come to a professor that is given to covetousness, and over to whom the world bears to great an hand, though he have a true heart to God, and some sound graces of the spirit of God wrought in him, do but up some covetous talk that tends toward gain and filthy lucre, see if he will not be quite gone, and forgetting God and the sabbath, and himself and all, give his heart and tongue and all, to be employed about worldly things, unless he mound and fence his heart about diligently with these thoughts, what though I do, hath not god bidden me remember the sabbath, hath he not set a special mark upon it, that I should in no hand forget, & thus by earnest striving, shake of these untimely words & thoughts. And then we shall have the world be objecting, and putting in it carnal reasons to make us negligent; why, what need you be so strict, this is to much niceness, you are more precise than wise, and such like; which will certainly carry one away unless he strive to confirm himself, by thinking on God's commandment, and so shut out these objections; what, hath not God bid me remember, and shall I suffer men to make me forget it? hath not he given me two reasons to keep it, the one stronger than the jews had, and shall I be more negligent in keeping it, than they, which had but one? they had weaker means of comfort, the blood of bulls and goats, & the sprinkling of water, and an earthly tabernacle and high priest, and yet they were with reverence to use these; and shall we, that have more excellent means, as Christ jesus offered up for a sacrifice offered up once for all, and the sprinkling of his blood to purify our souls, and the heavenly tabernacle opened for us, by him our heavenly high priest, and continual mediator; shall we I say, that have all these means, more plain & excellent than theirs, be negligent to keep this sabbath; especially, sith God hath given us this as a means to draw us from earth to heaven, and to make us grow in a spiritual life. Having then all these impediments, unless we do arm ourselves in the week day, and strengthen our faith by remembering God's commandment & reasons, & by a wise cutting of those distractions which by diligence may be cut of, we cannot with any comfort or cheerfully celebrate a sabbath unto the Lord. Lastly, if we read the scriptures of God, and see how often God urgeth this point, & how earnestly he presseth it, this will make us labour often, and continually to call to mind that, which he so often hath repeated unto us, because if it were a necessary duty, God will not so many times, in so many places require it at our hands. So that every one must labour by searching his conscience, & watching over his soul, to rouse himself from that lumpishness and drowsiness which is within him; and by providence and forecast of outward business, to put away all outward encumbrances and distractions. This then serves first to confute those that make this kind of objections against the sabbath; Oh we cannot keep it, we should be undone if we should rest upon the sabbath day, for these losses and damages would ensue, these hurts would come, such businesses would be left undone; but I pray you whence come all these losses? what is the cause of these damages? is it not because you forget the very first word of the commandment, Remember the sabbath day. Then this is no warrant for us to break God's commandment, because we had forgot that, which God bids us remember: this is even as if a man should forget his purse behind him, when he went to the market, and when he came to buy things wanting money of his own, should go and cut another body's purse, and then if one come and tell him, this is not honest dealing, it is plain theft, and why would you be so bold to cut your neighbour's purse? why alas neighbour, I hope I was in no fault, necessity drew me to it, for I had left my purse at home, and I knew not how to do for money to buy my things, and to have gone back again would have been to much pains. Why but doth this make it lawful to cut your neighbours, because you had forgotten your own, nay who should have remembered it, and not come to make such shifts: and even so men deal with God, oh they cannot choose but break the sabbath, they are driven to it of force, necessity compels them, and what necessity? why, such things lie to be done that will be spoiled else, why, but why did you forget them before, now shall your former forgetfulness be a warrant for you to steal Gods holy time, and abuse it to unholy things? Some hath a bond to pay that will be forfeited else: and why did you not remember before to make your condition with such an exception, unless it were on the sabbath, and then to defer it for some reasonable time after, or some such like condition? and so I have this and this thing that must be done, and why did not you think of this before to prevent it, as it is sure you might, if you did serve God in your calling and not covetousness? so others say it is so tedious and irksome to spend that day holy, that they cannot endure it; and why is it tedious to you? is it not because you prepared not your soul to keep it? you let sin keep dominion in your heart all the week, and then it must needs be dull and dead to all goodness on the seventh day, but those that do labour to walk uprightly & purely before God six days, find such comfort thereby, as no outward pleasure can bring, nor any thing in this world but only the ordinances of God can afford. Secondly, this teacheth us to lay as a duty every one upon his own conscience, to remember this day, & in all our affairs to have this in our mind, that we entangle not ourselves by any business which might hinder us from keeping of it; first because we have so direct an item as we call it, to remember this day; secondly, because whereas God contented himself in all the other commandments, to set them down either only affirmatively or only negativelie, he hath not done so in this commandment, but to set the deeper impression in our hearts hath set it down both affirmativelie and negatively, keep it holy saith he, and as though that were not enough, do no manner of work in it, and then whereas other of the commandments for the most part have no reasons annexed to them in the decalogue, though in the scripture else where they have; this and the second commandment have divers reasons added unto them, that men might have a greater regard unto it. Therefore if we will do any thing for God's sake, then do this for his sake: if a friend should come to us and say, I have some ten errands, which I would have you do for me, and I will recompense you thoroughly for your pains, but of all the ten there is one amongst the rest, which I would have you especially to remember, and of all loves see that you forget it not; would not one think him very negligent and unmindful of his friend, that would forget this of which he had such a special charge, especially if his friend should in most of the other give but the bare commandment and thing set down without any more words, but should insist upon that, and give him reason upon reason why he should have a special care of it: but so God saith to us, he gives us warning before, showing that we are ready to forget it, but he would have us strive against this forgetfulness, and then because we should not forget but do it, he urgeth it with many reasons; now then to forget this is it not a plain contempt and neglect? It follows. To keep it holy. NOw the Lord shows what is to be done on the sabbath day, namely we must keep it holy? it is not enough to forbear our own work, and so to keep it idly, but we must be as careful to do Gods work, and so to keep it holy. Hence than we learn this doctrine, that the sabbath must be employed in holy exercises, it must not be a bare rest, but a sanctified rest, so ceasing from worldly things, as that we be taken up in heavenly things, for idleness is a sin every day, but much more on the sabbath. No man hath allowance in gods word to spend any time idly, but it is a damnable sin in the week days, much less are we warranted to spend God's time unprofitably and idly; of the twain it were better leave ones own work undone, upon ones own days permitted for his labour, than God's work on God's day appointed for his service. Now the reasons why this must be spent only in holy exercises, are taken from the ill effects that will follow if we do not spend it in these works. These ill effects we shall see in Exod. 31. 12. Where God commands them that they should abstain from all works, and keep it an holy, for if they do work even in making garments and things for the temple, which seemed to pertain to god, much more in things of their own, these two evils will follow, first they shall die the death, their life shall be taken away, they must die a natural death, and then secondly they must be cut off from their people, j be subject to the curse of God, and be cast off from the people of God, by solemn excommunication. These be the punishments of polluting the Sabbath, no small punishments; and these God doth execute daily even among us, for though the law of the land takes not hold on such persons to put them to death, yet God gives them over to commit some sin which man's law punisheth with death, and the first cause of all and that at which God strikes, and which their own soul feels most heavy, as appears by the daily complaints, when they be brought to execution, is, that they never regarded the sabbath, had no care to hear God's word, & to spend the day in duties of religion, & in prayer, but followed after vanity, and their own lust, and therefore God meets with them. And though the minister cannot by law excommunicate them and cast them out of the congregation, yet God excommunicates them, that in the hearts of God's people they be as heathen men, their souls are cut of from the church, they have no life of grace, no fruit or working of the word and sacraments, more than of any idle tale, and profane story, no grace wrought by it, no death of sin, no hope nor desire of heaven, but live as beasts; no recourse to God in Christ jesus, nor no virtue that they draw from Christ, so that indeed they do not live in Christ, but are dead in their spirit, while they live in their bodies. They may say indeed & say true, that they can see no good by the exercises of the sabbath, they be unpleasant to them, and unprofitable, so that they have no benefit by it; and why is this, not because God's ordinances want their force & virtue, but because they want reverence of them, and being wicked, contemn them; therefore their souls be cut of, their hearts hardened, they have forfeited their salvation. Then an other ill effect is, as in jerem. 17. where he saith, If they pollute his sabbath, he will kindle a fire in their houses, that shall not be quenched. For their outward estate they be no gainers that break the sabbath for God sends a curse, which like a violent flame devours more than they can get. So that if we would not be guilty of death, and have our souls cut of from communion with Christ and his church, and our goods also consumed & brought to nothing by the vengeance of God? Then let us keep his holy sabbath holy, and bestow it upon holy exercises. But on the contrary side, to sanctify it and spend in those duties that God commandeth, brings all comfortable blessing and happiness. As in Isai. 56. 2. If the gentiles that be converted will keep the sabbath of God holy, he promiseth that they shall have a better name & more reverence than the jews that profess the religion of God, but regard not his sabbath, and at large there he shows how he will bless them, and good reason to, for he that keeps the sabbath aright, exerciseth the whole body of religion, for this brings in practise the whole law, and teacheth one his duty to God and to man, & builds him up in every grace. And so in Is. 58. 13. If thou turn away etc. Where he shows that if any man will on God's day, forsake his own work, and leave of vain words, and delight in the work of God, and his service, than God will give them, God will set them on high, and give them the inheritance of jacob, for indeed then they be God's sheep, and the flock of Christ, when they delight to follow him, and to hear his voice, for than they shall have access to him, and he shall have opportunity to bless them, and dwell in them by his spirit. So that if we would avoid the curse of God on our soul and body, and gain the blessing of God upon both. Let us yield to this his commandment, and with as great joy serve God in the duties of religion, & his worship on that day, as we do ourselves in our own affairs on the six days; yea with a greater delight to, because we have a promise, and may look for a greater blessing. The use of this is to reprove those that think if they abstain from work of their calling, that they take no pains in outward toiling about affairs of this world, than they keep the sabbath very well, and if no man can accuse them of going to blow or cart or such works, than they think they have not broken the fourth commandment. But idleness is a sin of Adam, nought every day, as we said before, but much more nought upon that day that should be spent in God's exercises: But much more wicked are they, that be evil occupied, in dancing and dallying, in swilling and brawling, and so make it the devils day instead of Gods, and do more dishonour to God, and hurt to their own souls, than any day in the week else. Many also are to be reproved that will come to the church, & for the time of the day will be content to hear the word and do such exercises, but at even when darkness comes, then comes the works of darkness, and when they be in their bed, than they be plodding and casting about for worldly affairs, and their heads be as busy, & as full of earthly matters, as any night in the week else. But we are to know that the sabbath contains four and twenty hours, as well as any other day, and therefore the night must be spent in an holy rest to, else one shall hurt himself more and displease God more by these vain thoughts in the night, than he could please God and benefit himself by keeping himself in good company and good actions in the day; and therefore they want the blessing because they perform not all the duty, and that which they did was in hypocrisy, because they do not care to remember that which they heard, nor examine with what heart and with what profit they have performed the duties of the day; not but that a man may have sleep, but his sleep is to be seasoned with the sweetness of the former exercises, & his dreams have some taste of religion, more than at other times, and when they wake their thoughts & meditations must be carried after holy things, because God's eyes are as fast fixed on them in their bed, as in the church, and he sees and knows their thoughts in the dark, as well as their behaviour and carriage in the midst of the congregation. Now God bids us keep the whole seventh day, for he would have us give as long a day to him as he hath given unto us; and if day contain day and night, when he saith, six days shalt thou labour, and we upon that permission and allowance of Gods, take it for granted, that in the night we may do what business we have to do, & when we be in bed may spend the time in ordering our private affairs, and pondering how to deal in such things as we have to deal in, by reason of our calling. I say, if we do this, and think as indeed it is true that he gives us the night and day both for our callings, why is it not so in the sabbath then, that he takes the seventh day & night to himself as well as he gives six to us. Therefore we must know that the Lords day must contain xxiv. hours, and for want of this, we deprive ourselves of those blessings which else we might have, because we undo that in the night that we did in the day, we did God's work one part of his day, and that was well, but we take the remainder to ourselves, & that is a fault. Thirdly, this teacheth us to do the duties of the Lords day upon his day. Now this sanctifying and keeping of it holy, consists in doing things either private or public. The private are these; After examination of our own hearts, and finding out of our sinful ways, with repentance and sorrow for the same, to beseech God that he would prepare and fit our hearts to profit by the public exercises of religion on the sabbath. And to entreat him that he would so direct the ministers mouth, is that he may speak to our hearts, and say something that serves to kill our sin, and to comfort and build up our souls, that as he is appointed for a physician, so he would fit us with some medicine, as well as others, as saint Paul bids them pray for him that he may have the door of utterance; And when one doth this in an humble heart, desiring to repent and turn from his sins in good earnest, he shall never come to the sermon but he shall hear some one lesson or other that will make him better, and he shall have cause to thank God for it. But if one come rudely into God's house from brawling & chiding at home, or so soon as he is out of his bed to come to the church without preparing his heart or fitting himself by any prayer to God, or confession and sorrow for his sin, than he shall feel, that to his unclean heart all things are unclean, the word shallbe but a tediousness, & serve to the further hardening of his heart. Also one must read some part of the scripture privately, that may season his heart, and settle and quiet his mind & affections, that he may be more teachable. And that he may the better fit himself after this sort, he is to rise betime in the morning, for there is none so good a master, no work so good in itself, nor none that will bring so great a reward, & therefore we should rise as early to serve this master in this work, as any day else for any other work, and if we do thus, we may have sufficient to provide for the public exercises, that we may come unto them with profit. Also an other private work of the sabbath is, to rele●ue and visit them that be sick, or in any kind of misery. And so also to reconcile those that be at jar and discord. Further, also to meditate upon the word, that we have heard, and to ponder of it, to apply it to ourselves, to mark what we have remembered, what we have laid up in our hearts, and purpose to follow; and how matters stand betwixt God and ourselves in the things that have been delivered, for till the word be thus made our own, it is but as chaff lying lose in the heart, that every puff of wind will drive away, and every temptation will blow from us. It is not as a treasure locked up that will stand us in some steed in the time of need. Likewise to confer with other christians among whom we live, & to talk of the things taught, calling them to mind, and how they were proved unto us, and then further to enlarge them according to our own particular necessity, and as it were to spread the medicine upon one an others hearts. These be the private things, which as every one is more careful to perform, so shall he receive a more large and abundant blessing upon the public. Now the public themselves are; To join with the rest of the congregasion, in praying and praising God with one heart and voice, in diligent attending to the word publicly read & preached; for there is a greater blessing promised to this ministerial reading, then to any man's reading at home. Then also the use of the sacraments, as to be present at baptism, for the departing away, argues a great contempt of it, and with a public disgrace of God's ordinance, for if one or two, have liberty, the rest have the like, and then where were the reverence. Therefore one must tarry at such exercises, as to show his reverence; so secondly, to help the congregation in praising God for engrafting an other member into his visible body of the church; & to pray, that God would give the inward working & fruit of the same, by his holy spirit. And to edify himself also, by calling to mind, that he is also made partaker of the new covenant, and joined to Christ jesus. And to examine himself what fruit he hath felt in himself of the death of Christ in killing his sin, and of his resurrection, in raising him up to newness of life, & so either to be humbled, if he feel not that profit, he would; or to be thankful, feeling this work of baptism, and to comfort himself in the remembrance of this that the merit and virtue of Christ jesus, his death is his, to satisfy for his sins, and to kill by little and little, the power of them, all which things we see now presently sealed up to the party baptized in the present action. For the baptizing of the infant, is not only for his profit, but for the good of all the church, that every one may see his duty, and what God hath promised, and what benefit himself is to receive and look for. Another duty, but private, is prayer after the sermon and public meeting, that those good things which one hath remembered, may be turned into a prayer, which he must offer unto God, beseeching him that hath showed him what is to be avoided, to give him power to avoid it, and to incline his heart to keep the things commanded, as well as to tell him the duty that belongs unto him, and as he hath hard many sweet promises, which will do him no good so long as he hath an unbelieving heart, & cannot bring himself to give credit unto them, therefore that God would also knit the promises unto his heart, and give him grace to trust upon them, and to remember them when he shall have need. Thus much for one duty required to sanctify the sabbath. Now the next words follow. Six days shalt thou labour etc. IN which words God shows a reason why we should obey this commandment. God hath given a man six days for the duties of his calling, but on this condition that he shall contrive all his works so within the compass of the six days, so that he let none remain till the seventh, nor reserve any outward thing to trouble him from the service of God, on the sabbath. From this equity God draws a reason to move every one of us to keep the sabbath. From this we may gather that God's commandments are equal, as he saith in Ezek. 18. 25. God deals with those that charge his laws of unjustice, and shows that his ways be all together equal, & the ways of man be unequal. So 1. john 5. he saith, that the commandments of God are easy, indeed to many they be most tedious and heavy, but this is not from any unequalness in the law, but from the naughtiness of the men, that have carnal hearts, and worldly minds, for if one have overcome the world and grown any thing spiritual, so far God's commandments are lightsome, the spiritual heart feeds upon the spiritual law, and delights and rejoiceth in it. This must serve therefore to cut off those dangers that men cast to themselves in keeping of this commandment, as though God had overshot himself in making such an unjust law, as no man can keep it, but he must be undone by it, as though he knew not what he did when he bade them rest the sabbath day. It is a marvelous impudency in many that no man durst speak so hardly and presumptuously against any positive law of the prince, as every base person will speak against this law of God. Oh it is impossible to keep it, such losses it brings, and these damages it brings, that he must needs come to beggary that will observe it: what did God seek the impoverishing, and the spoil of men, when he bade them serve him? nay he appointed it as a day of blessing: and it seems so hard and unjust to them, because they be carnal, and fleshly, and not having faith in God's promises, nor any desire to obey him, they will still have shifts, and something to say against it, the heart is dead and wicked, or else the law would bring comfort. Oh how should one do for recreation, say some? is it not a recreation for a christian to hear the voice of a christian, and for a sheep of Christ to feed in his pastures? is it not a recreation for a person condemned, to come where he may get his pardon sealed to him? is it not a recreation for a man subject to death, to hear a direction that will lead him to life? therefore if we were not altogether senseless, and blockish in respect of spiritual sense and life, it would be as great a joy for us to feed at his table, and in his house, upon the bread of life, as in our own houses upon corruptible bread. And again could Christ find in his heart for our sakes willingly to bestow his soul & body, and give his body to death, and his soul to suffer the wrath of God, and shall we account it a burden to bestow one day in seven upon him, to be made partakers especially of such benefits. And God hath willingly given us six for our calling, and may we not well afford the seventh to our souls? but we have such business we cannot do it. But for matter of business God shows two things, that if one would observe should easily prevent these businesses: first six days shalt thou do all thy work. Where he shows that if one would labour faithfully and conscionably in their calling upon six days, they might well dispatch their business, but indeed this makes men so loath to give a seventh day to God, because having been idle and unthrifty on the six, they have neglected some business that now lies upon them the seventh day, and then it is a great burden indeed, and impossible for such to keep it, but they must lose by it, but God's commandment brings no such loss, their own sin is the cause of it: and if this be not the cause, than the other is; men take more upon them than their own work, for if one take nothing but his work, he may dispatch all well in six days, if one serve God in his calling, his calling will not hinder him from keeping Gods commandments; but if one serve covetousness and filthy lucre, than indeed he can find no time to serve God. When men in haste to be rich, and eager desire of wealth, will take more in their hands then they can manage, this is their fault, and all this is not their work, but the work of their lust, this is to be a busy body: but let any man be faithful in his calling on the six days, and not through greediness encumber himself with more than is needful, and he shall see he may easily keep this seventh to God, there is no cause of such complaining against it: And indeed to a spiritual heart, that hath any grace & measure of God's spirit, (how ever it seem to carnal men) it is most just and equal, yea most sweet and comfortable, so that they can with all their hearts thank God, that he hath given them one day wherein they may lighten their hearts, of all worldly cares, and throw of all griefs & thoughts of debts, or such like, to give themselves wholly to seek comfort in him, that will provide for them in due time, and hath provided this sabbath, as an ease unto them, that they should not trouble themselves with any such thoughts on that day. And thus much to prove that the keeping of a seventh day, and spending it in holy duty, is a moral law, and perpetual, and belongs unto us as well as to the jews, and so much the more unto us, because we having more excellent means, a greater perfection is required of us. As also to show that every one must make a preparation for the sabbath. Both by dispatching his business, as nothing may be left undone till the sabbath: and by behaving himself so in the business, as his affections may not be to much tied unto them, for the former will hinder the rest of the sabbath, and the latter the holiness of it. Therefore that we may keep an holy rest; he must do all that he hath to do upon the six days, and if he take more upon him than he can finish in the space of six days, it is more than God lays upon him, and he doth not labour for conscience sake, but for covetousness sake, and this is not his work, but the work of his corruption, and then secondly a man must draw his heart from the love of the world & worldly things, and then neither worldly losses will fill his heart full of worldly grief, nor commodities with worldly delight, which two things would hinder him from delighting in spiritual exercises, so that he that will empty his hands of all worldly business▪ and his heart of worldly affections, shallbe able with comfort, to keep a rest and an holy rest unto God. And for the first reason drawn from the equity of God's commandments, that having given us the large allowance of six days, and taken the small pittance of one day unto himself, hath dealt in great equity with us, so that one must not go about to make hypocritical shifts and excuses, for if he do, it is not from the hardness of the law, but the hardness of his heart; not from difficulty in the thing, but want of love in the person, for nothing is so easy, but a worldly heart that loves not God will be shifting, and have some odd reasons against it. Now we must speak of the second reason. It is the sabbath of the Lord thy God. IN which God lets us know, that he which is our God and the mighty strong God, hath impropriated this to himself, as his own possession, set a part for his own service, therefore we must willingly let him have it, and not intrude ourselves upon his inheritance, sith god hath laid claim to it, it is no wisdom for man, to go about to wrong him, that will not be wronged. Hence than we learn this general doctrine, that those things, which God hath set apart for himself, man must not set upon, that which he hath sanctified, for his proper use & worship, man must not abuse, to his profit or pleasure. If any man be so bold to enter upon God's severals, he may know before hand what success he shall have, namely, he shall rush upon his own destruction, for so the holy ghost saith by Saloman. Prover. 20. 25. It is a destruction for one to devour holy things, and after the vow to inquire, If one will fill himself with that which God hath made and appointed for his service, let him take leave, but withal let him know, that it shall be no wholesome meat unto him, he shall be poisoned and destroyed by it. And was not this true in Achan, God had taken the whole pray of jericho, for his part, and that was a consecrate thing, & so he knew well enough, but yet he thought there was enough for God and for him to, and therefore he would be so bold as to take a little, thinking to have benefited himself and his children by it. But what got he by it, was there not an hook in the bait that pulled him into a fearful and miserable end? Now if so fearful a punishment befell him for devouring of silver or gold, for which God had not given so strict a charge, nor backed his commandment with so much strength of reason, how much more than shall it bring in devouring of holy time, which God hath more strongly confirmed and commanded. And so in Malac. 3. 8. 9 God complains, that they had spoiled him in tithes and offerings, in converting these things that he had consecrated for his use to their own uses. But what came upon it? Therefore saith he, you are cursed with a curse. I but we do but as every body doth, all the country doth so, why therefore saith he, you be all accursed, even this whole nation, if you will do as every body doth, this is all the help, they shall speed as every body doth, they shallbe accursed for company, if they sin for company. We know also in john. 3. That Christ cries out against those which bought and sold in the Temple, and saith, they made it a den of thieves. Why, but is it theft to buy and sell for their money, to give wares in exchange honestly for silver, did they rob men because they let them have good ware for their lawful coin. No, this was not the matter, they did not rob men, but they rob God, for they did convert that to profane & common uses, which he had ordained only for religious and holy uses. Now if men rob God which abuse the temple, being but a ceremony, and then shortly to have an end, much more those that abuse his sabbath, which is moral, to continue to the world's end. This serves then, to confute those that will be bold and venturous to do the works of their calling, upon the Lord's day, and then if they be reproved for it. The answer is, why, what need you make such a stir, I hope I am neither whore nor thief? yes, they be thieves, and cursed thieves, and thieves that rob God, for the sabbath day is his, in as much right and property as any of our goods is ours; many would be ashamed if their son or daughter, should be found pilfering or priging, from their neighbour, and it is well they should do this, but these men are never a whit ashamed that their son or daughter should rob God of his day, run abroad to vanity and dancing, and wantonness, upon his sabbath. That is youth, and it must be borne withal, nay, it is theft, and must not be suffered, for he that will deal thus unfaithfully with God, if occasion serve, will deal worse with men, and he that is not holy in the first table can never be truly righteous in the second. Then this serves for the instruction of those that have this ways dealt unfaithfully with God, serving their lust, when they should have served him, they must repent for this, and purpose hereafter to keep it faithfully, and be as much afraid to steal God's time as men's goods, and to take away any part of the sabbath, as the communion cup, or any such like things, pertaining to the church, for neither hath God taken that to himself by so special a commandment, neither is the taking away of that, so dishonourable to God, and hurtful to others and ourselves, as of the sabbath. But men will be objecting, what, shall men have no recreation, shall ourselves be still toiling & moiling. No, God forbidden, for a christians life is full of joy & delight, and cannot want comfort. But if one will allow their servants recreation, let them allow part of their own time, and be liberal in that which is theirs, not in that which god hath given them no such warrant to give to their servants. This is a most shameful excuse, children and servants must have recreation, therefore they must needs dishonour God, and rob him of his sabbath. How wicked this excuse is, will appear by the like: If one's children or servants should rob and steal other men's money and goods, and they come to the househoulder and say unto him, why will you suffer your children to do such wrong to your neighbours? why alas you must bear with them, young men must have maintenance, they cannot have meat & drink for nothing, they must needs get money, I hope you will not so much condemn them for this, they do it but for maintenance, would you have them starve? no, nor I would not have them steal neither, but sith they must have meat and maintenance, it is fit you should allow it, and give it them of your own, and then they need not steal? nay sure you must pardon me, I cannot spare so much money, I had rather they steal it, than I give it: what man would not think this man's excuse very foolish and ridiculous. But now men deal as madly or more madly with God; children and servants must have recreation, and what of that? therefore we will not spare it them from our own service in the week, but they shall take God's day for their delight if they will have any; this is a cursed shift, for if we hire a day labourer and give him wages, & he covenant to do our work for that day, and after an hour or two should leave off all, & go to follow his pleasure, and say he must have recreation, we would count him little better than a thief or cozener, but God hath covenanted with us to reward us, and we with him to obey him, and what is it but theft to do thus, to take away part of his day, and the greatest part too, for our own lusts. Therefore though it be an ill occupation, to rob men, and he that doth it long is like to come to the gallows, yet it is a worse thing to rob God, and he continues in doing that, shall find a worse punishment at length then hanging. In it thou shalt do no manner of work. He means works of the world, and of ones worldly calling, for, for works of religion those are commanded, else God should command idleness upon the sabbath day, which he doth not allow any day, therefore it forbids all manner of worldly businesses, commanding the works of religion and mercy. Hence than we learn, that no worldly business great or small must be done upon the sabbath, all worldly cares and questions, and works must be cut off. For smaller works, Exod. 16. we have a plain proof, where God condemns them for gathering, yea for purposing to gather Manna on the sabbath day: now what work more easy than this; it was to be done between five and six in the morning or not long after, so that all the day after they might serve God, and they needed not take any great journey for it, go but out of their doors a little, it was wont to be there, nor the pains was not very great, but to stoop and take it up, and there an end; and this is to be noted by the way, that they went out & found nothing, and so this is perpetual, that whosoever goes out to get any outward gain on the Lord's day gains nothing, what ever he think, certain he finds just nothing, God's curse eats up more than his gains. Now when they went but a little way, had but little time to spend, and it was no great pains to gather Manna, yet God says for this, How long will this people break all my commandments. It was but the breach of this one, and yet God chargeth them with the breach of all, because in truth he that makes a breach into this, sets open a gap into all. So Luke. 23. in the two last verses, it is noted of Mary Magdalen and her companions, that having prepared their perfumes to anoint the dead body of Christ, and not having time to get ready enough for that purpose before the sabbath came upon them, they would neither anoint him with those they had, nor buy any more till the sabbath was ended: now what smaller thing then to buy a few ointments, that might soon be done, and without great trouble, and if a man may do any thing that is not a duty of religion or mercy on that day, than he might buy sweet ointments, to embalm the dead body of Christ, but because Christ's body was dead, and their embalming it, did yield no ease and refreshing, and so was no work of mercy, nor was not a worship of God, they durst not do it. I, but might one say, sure they were more precise than wise, they made a scruple where none was, nay the holy ghost frees thee from that charge, and shows that they rested according to the commandment. It was well done of them, for in doing it they obeyed God's commandment, and it had been amiss if they had not rested, for than they had broken God's commandment. So for the man that would gather sticks upon the sabbath, he did it in deed contemptuously, for to try Moses, and set him at stand, he would break the sabbath, and yet not die neither; therefore he did the smallest work, yet that little work was so great a sin, that God appoints him to be stoned to death for it. So that no work so small, if it be a worldly matter, and not a matter of religion, must be done. What smaller thing to step over the dore-sil, and gather a thing under his feet for a while, what thing of less trouble then to buy some precious ointment to embalm Christ's body, what lighter matter then to gather a few sticks, yet not the lightest of all these, but God condemns it, and will not have it break into the possession of his day. Now for great matters, and affairs of importance, God doth not allow any worldly business seem it never so great, to shoulder out religion and mercy, upon the sabbath, all works great or not must yield. As Exod. 31. 13. He commands that no man must do any work for the building and setting forward of the sanctuary upon the sabbath, and yet that was a work of some weight, so that no thing so great that can bear one out in breaking the sabbath, one must not build a church on the sabbath. So God commands expressly, that one shall not do work upon the sabbath, neither in ear-ring, nor harvest. Now those be matters of greatest moment. If one may as it were strain courtesy for any thing, than he might to inn his corn, when it lies in the field, comes a fair day on the sabbath, if he omit, it is catching weather, his corn is now ready, if he let it alone, he is like to lose it, and to let it rot upon the ground, why though it be God's sabbath must be inviolable, better lose all your corn than God's favour, better that rot in the ground, than we carry a rotten heart. So that it is plain, we must do neither least nor most of our own works upon the sabbath day, none so little, that God will give it allowance, to take up of his time, none so great, that may thrust out his exercises, because his commandment and the obedience we own unto him, is greater than all things. Therefore this confutes the shifts that men have. Oh this is a trifle, such a toy I hope doth not break the sabbath, as to set things in order, to lay the buck against monday morning, that is nothing, that is a small work, but is it your own work, then in the least work▪ God says, why do you break my commandments. So others hope they may set jeavens, that is not such a great matter; but it is a great matter, to do the least thing that God hath forbidden, and this is the next way to bring a curse upon themselves and their dough to. And others, oh it is a great and weighty matter, it lies upon me, & concerns mine estate to do it: but it is not so great as the obedience of God, and keeping of a good conscience, better if one must, that some decay come to your outward estate, then to your soul. Is it of such moment? and the getting in of your corn that lies in hazard like to be spoiled by ill weather, yet you must not do it, trust in God's providence, if he have commanded you to rest, you shall be no loser by resting▪ unless it be your own negligence that endamage you: for the Prince will not allow one to spit in his face, in jest or earnest, nor will take it well if a man should rob his treasury, because he needed twenty or forty shillings or more, so God will not take in good part the breach of his commandments, and casting his fear behind our backs in trifling things, or in matters that seem to carry more sway with them. But here seems to come in an objection, may one do no business, may not one look to their cattle, serve their sheep or their horses, and order them on the sabbath? yes, a christian man on the sabbath day must serve his beast, but always provided, that he do it not as business of his own, but as a work of mercy to the beast, not seeking or respecting his own commodity, as the creatures necessity, and doing it thus for conscience sake, to help the poor creature, it is a work of the sabbath, and in it place pleaseth God; for God himself commands to be merciful, even to the beasts, therefore one must see that he do it with a merciful heart in compassion to the creature, so that the end must differ from the end in the working days. Secondly, his affection and meditation must be divers from that he may have at other times; for this work must raise him up to some godly and spiritual meditations for his edification; as for example, when one goes on the sabbath to serve and order the dumb creature, he may make this use of it; why I can in obedience to God, and compassion to the creature, care for it, and bring it things necessity, though it cannot call upon me, yet the very need of it cries loud, that I cannot but help though I bough it for money; what care then must I persuade myself God that is a sea of mercy, of which I have but one drop, will have to me, whom he hath bought with the blood of his Son, and which cease not to call upon him, and make continual supplication for things needful unto him, & so strengthen ones faith: or else such a meditation I see the poor dumb beast that hath done me painful service all the week, when I come to serve it, is contented to be served at my pleasure, if I give it more it is content, if less it doth not fret against me, if it be better provision it takes it in good part, if courser, it doth not murmur and take on; why then should not I be content to live at Gods finding, and take in good part that which he gives me, be it more or less, sith it is my portion from God, especially sith I have often rebelled against God as the poor beast never did against me, and it hath done me more faithful service, than ever I did God. These and the like meditations once heart must be seasoned withal one the sabbath day, more than necessity is imposed upon him other times, If then our end be mercy, and our affections be holy in doing these things to the cattle, they be sabbath days works, because mercy is a work pleasing to God, on that day. But if one feed his cattle, not because their want craves this at his hand, but because his desire of gain moves him, they will be in better liking, and I may sell them to more profit, or they will be better in heart, more able to do my work after, and then his heart be carried after the gain he may have by these cattle, and his meditations taken up with thinking how he may sell them for most gain, he breaks the sabbath, he serves not God, but himself, and though man cannot indite him for the very action, yet God will find him out and plague him for the ill affection. And so much for the things that must be done on the sabbath, and those that must not be done, and two reasons taken, one from the equity of the commandment, the other from the right and title of God, to the day. Now here he comes after to a declaration of the persons, severally comprehended under this commandment; naming first the governors, and then charging them with the inferiors, which are either continual, as those of the family, or for some time coming under their jurisdiction, as strangers in the gate, to which the public magistrate must look. First he saith: Thou. BY this is meant, you which are master or mistress in a family, for both are comprehended, because heads thy son and thy daughter. Now the son and daughter pertain equally to both the parents. I, might one say, I will keep it holy, and rest, but my children may work: nay saith he, thy son, nor daughter. Naming them first, because parents, through natural affection, are ready to wink at them, & to let it slip, though they profane God's sabbath, by seeking their pleasure, and they think, why alas, youth must have a swing, we must let them alone a little. Not so, saith the Lord, how ever you bear with them for others, yet you must look to them carefully for that day, and not let them break the sabbath. Then he names the man, and maid, because commonly some lucre is gotten by their labour, and some commodity seems to follow, if they follow their worldly business, men are slack to cause them to serve God, but would be content they should serve them; God saith also look to them, if any servant would be so wicked as to labour, yet thou must not suffer him receive not this gain, for it is the gain of wickedness, and therefore accursed, better be without it then have it. I, but I hope I may let my cattle be employed; nay saith the Lord, thy ox, nor thine Ass, nor thy cattle, not because the dumb creatures can sanctify the sabbath, but because their labour cannot be used, but some man must attend upon them, and look to them, and therefore God would prevent all occasions of hindering man's rest, wherein also God understands all such other lifeless things which cannot be set a work without the hand of man be joined to them, as a mill, or a boat or such like. Then he adds the stranger meeting one of an other nation and country and religion, which though we cannot compel to come to the church, yet the magistrate may and must forbid him to break and pollute the sabbath by any public labour, if he come in such places where he hath authouritie. Here than we see that God chargeth the master of the family with all in the family, he saith not you servants and you children see that you break not the sabbath, but you masters labour not you selves, nor break the sabbath, nor suffer your children or servants so to do. Hence we may gather this instruction, that it belongs to all governors to see that their servants inferiors what ever keep the sabbath. And this testimony God himself gives of Abraham I know him that he will command his servants and children to keep my commandments, God knew Abraham's mind that if the case stood so that either some work of his must be neglected, or some service of God undone; Abraham had rather that all his business should wait, than one part of God's service be omitted. And great reason why a christian should be of this mind, for if he do (as he professeth) indeed love god above all, ought he not to be more careful of God's glory then of his own commodity, & more see to god's service then his own gain, now we know that masters suffer not their servants to be idle on the week days therefore if he love god, he should be so much more diligent over them, that they neglect not the word of God on his day, by how much the glory of God, is more dear and precious to him, than his private commodity. For as he that is a true subject to the prince & loves him indeed will not keep such a man in his house that will not be subject to his laws, so he that is himself rightly affected to God and his glory, will not suffer such a profane person under his roof, that will dishonour him openly, and not care to observe his sabbath. Secondly, if one bear any love to his servants or children, even for their own sakes, he must see to them that they break not the sabbath, but that they come to such exercises where they may receive the spirit of God, and the chief good to their souls: always a good governor must govern for the good of those that be under him, now what greater good can he do to them, then to use those means whereby they may know God in Christ jesus, and be brought to salvation. So that if one will not show a disloyal heart against God, and unloving and unfaithful heart to his people, that he cares not for their salvation, he must see that they keep the sabbath so far as it belongs to him, namely by being outwardly present at the works of religion. Thirdly, in regard of our own good to, such as be masters must be careful over their servants in this regard, for take this for a general rule, he that will not be faithful to God, will never be faithful to man, he that hath no care to serve God in duties of religion, will have less care to serve his master in the duties of his calling, as indeed they have; for if the honour of God and their own salvation will not move them, why should they be moved for their master's profit or business, but he that serves God with a good conscience, will serve his master with a good conscience, and though his master be not present to rebuke him, his own conscience will check him, and when the fear of his master will not keep from idleness and untrustiness, the fear of God will keep him, and the commandment of God will restrain him: else either they will do nothing, or what they do is all for eye service to be seen of men, and when the master's eye is off, then by idleness or wastfulnesse or pilfering they will hurt one more than the faithful keeping of the sabbath can hinder them, for that will not hinder them at all, but be a means to bring, the blessing of God on their labours in the week day. As jacob a faithful servant to God, was blessed in all Laban's business, and joseph a true worshipper of the Lord, had prosperity to follow him, and accompany him in all his travails. Therefore if we will show our love to God, and to them, and desire that they be faithful to us, and God should bless their labours in our affairs, bring them to the service of God, and exercises of religion on the sabbath, and have a care that they break not the holy day of the Lord. This serves for the reproof of those men which bear this mind toward their servants, that so their own work be performed, they care not how God's work is neglected, let their servants be careful to do their business on the six days, & let them be as careless as they list of Gods, on the seventh day, let them spend it even how they will, they have free liberty from the masters. This shows men to be lovers of themselves more than lovers of God, and proves that they love filthy lucre and gain of the world, more than the glory of God, for if God's glory were but as dear to them as their money, they would be as impatient at his dishonour by their servants negligence, as at losses that come to themselves by their servants negligence. Oh but they say they be rude youths and will break out from us, we cannot keep them in. Be not these deep dissemblers? is not this gross hypocrisy, can you not keep them in? Who keeps them in on the six days, can you make them tarry at home then, can you set them to their business, and not suffer them to be gadding, yet that is for six days space, this is but for one, that labour which then they do is far more toilsome to the body, & can you make them will they nill they, spend six whole days in more painful & tedious work, & can you not constrain them to keep at home and do more easy works in respect of bodily labour, and that but for one whole day? this is miserable shifting, & plain halting, these excuses will not hold before God, he will show you that you had made as much account of serving his honour and glory, and obeying his commandment, as you do of serving your own filthy covetous lust, and obeying the devil, if his name had been as dear to you as gain, you might with as much ease, cause your servants to spend the seventh day, in his service to his glory, as six before it in your own service to your profit. But what is the cause that youth is so rude, is it not because they have learned it of age? Why, be inferiors so profane, but because they follow the pattern and tread in the steps of their superiors? how come the branches to bring such ill fruit, but that the root hath no better sap, for if the servants might but see so much love of God and care of keeping gods commandments, appear in the conversation of their masters and dames, as they see of the world and eagerness after lucre, they would at least for outward show be better. But now that they see their masters and know his disposition, they frame themselves thereafter to serve him in his covetous lust, & rob God of his honour. If the servant should but leave his business one or two hours in the weak▪ and run hoyting about some sports and vanities, when he comes home his master will be upon his back, his dame would have a saying to him, he should be so baited with rebukes and chiding, as if it were a bear with dogs, so that though he had a good mind to be abroad, and had no great heart to stand sweeting at his business, yet miserable fear would make him tarry at home, rather than he would endure the sharp sauce that must come after, and be chidden thus again, he will keep within doors; but let him be where he will; and do what he will upon the sabbath day, when he comes home either his master or dame allow him in it, or else they be mute and say nothing to him, or if they do begin to reprove him, it is done so coldly, so carelessly, with so little vehemency, that the servant may well perceive it comes from the teeth outward, his master is not greatly sorry within, it never vexeth his heart for the matter, and therefore he cares not for such chiding, he will to it the next sabbath again. Then secondly this serves for the instruction of all householders, that desire to be indeed, as well as to be accounted christians, that they should have an eye to their servants in the keeping of the sabbath. Even as one the week day, they will call them up, and see that they be ready to their business, so on the sabbath call them up in the morning, & see that they be ready for the work of God; especially sith the works of their calling be such as they may do without any great preparation: A man may rise out of his bed, and go strait and hold the plough, or drive the cart as well as if he had an hours consideration, but unless one have sometime to disburden his heart of worldly thoughts, and to fit himself by prayer & holy meditations to hear the word, he can never do it well, nor so as the word will be profitable unto him, therefore they must be stirred up, that they may have time to make ready their hearts, that they come before God with a quiet an empty mind. Now in this duty many of God's children fail, that even themselves and their whole family take liberty to sleep out a great part of the morning, and think it enough to rise and go to church, not regarding any time of preparation, and hence it is that the exercises be so uncomfortable and unprofitable to them. And then secondly the master must be careful to have his family come with him in good & due season to the house of God, with the whole congregation; not as many do, that are so negligent, as much is past before they come. The wife comes at the second lesson, & he drops in at the end of prayer, and the servants follow when half is done. They would not do thus to harvest work, but he would make them get all things ready, that they go together to get in his corn, and not come dropping, one now, and another anon; why should not one therefore be as careful for the food of his soul, and to eat of the bread of life, in the house of god, to come joyfully himself and his wife, and bring their family with them, that they may be at the beginning, and tarry out till the ending; that they may have the whole fruit, and not as some do be gone before the sermon end, or at least, run away before the prayer be made for a blessing, and the blessing pronounced by the minister; which shows they never felt the goodness of the blessing, they are so loath to tarry the ministers prayer, because they want the spirit of prayer themselves, and cannot tell the benefit of a faithful prayer, for if the sweetness of god's blessing had distilled upon their souls, or they had never felt the comfors that follows, a prayer made in the holy ghost, they would be more desirous of these things than they be, and not hast so from them, as if it were a curse, not a blessing, and some things tending to their hurt, not a supplication to God for their good. And as they must call them up in the morning, so an other duty is to examine them after, and call them to account how they have profited, as if men's servants be sent to the market, they will not let them go without taking account, how they have done their business, and what markets they have made, so when they come from the church, they come from the market of their souls, they should question with them, to see what good bargains they have made for their souls, what profit they have had by coming to God's ordinances, and thus laying their store together to help one another. This serves also for the instruction of servants, that sith God hath laid such a charge upon their superiors, to look that they keep his sabbath; therefore they should willingly be ruled, and suffer themselves to be guided by them in this point, and as well obey them in the sabbath; to be diligent in the works of God, as in the week days to obey them, for matters of their own calling. They must not say as many profane servants will, if they call them and will instruct them in religion, they will none of that, but you hired me say they, to do your work, and take my wages, and there an end, what needs all this do about keeping the sabbath, and coming to the sermon, let me look to that myself. Nay, but if they be God's servants, and you Gods servants, your masters hired you to do Gods work, and in the Lord to do their work, therefore this is a profane answer, and these be ill servants. But much more wild are they that will run abroad to wickedness, to dancing, to swilling to wantonness etc. making that their sabbath days work, which is unlawful at any time, to blow and to cart be things lawful and profitable in fit time, but to dance and follow wantonness, is nought every day, but much more wild and abominable upon the sabbath day. Therefore such servants must by force be constrained not to violate God's sabbath, or if no means will serve, a christian master must not have his house pestered with such open rebels against God. Thus much God shows the duties of christian householders, that they must themselves and see that their servants abstain from all the works of their calling, and do only works of piety and mercy, which works of mercy they must not do, upon the Lord's day, in love to their own commodity, but in obedience to God and compassion of the creature. Now the Lord goes further to show what course must be taken with men of an other religion, saying: Nor the stranger that is within thy gates. Here he shows that if a stranger come within our jurisdiction that are christians, though we cannot command him to come to the exercises of religion, yet the magistrate must not suffer him to do any servile work to pollute the sabbath, for by the gates here the Lord means authority and jurisdiction, because in former time the place of judgement and where authority was exercised was in the gates. Hence then in that the magistrate must look to foreigners, this general doctrine may be gathered, that it is our duty being christians, not only to keep the sabbath ourselves, and to look to those that are belonging to us, but so far as we can even to strangers, or to any other. And this is that which is commended in Nehemiah, that when the men of Sidon that knew not God, nor cared not for the sabbath, came with wares to jerusalem on the sabbath, he shut the gates against them, and told them, that if they did so any more, he would lay hands upon them. And there is great reason why one should be careful of those of other congregations, and of other places, for if we have the true love of God in us, it will grieve us to the heart to see gods name dishonoured, and his laws broken of any one whosoever, and therefore so much as in him lies, he stop all such practices who ever they be that do them. Also every man is bound to love his enemy, yea his enemy's beast, and if he see his enemy's beast under his burden, he must help him up, if one must help a man's ox or ass, if he be burdened, much more his soul, that is burdened with the sin that will kill it, if it be not taken off. No man is so savage that if he see a blind man running into a well, wherein he may be drowned, will say let him go I care not, he is none of my family, nor of my friends, though he be not, mercy is to be showed to all, and nature in such a case will teach one to run and call to him, and hinder him by what means he can. So for the soul much more, if we see a person who is in truth blinded through ignorance, and knows not the danger, about to cast himself into the pit of hell, mercy will move him that hath any true mercy, to seek to reclaim him. And then in regard of the good of the whole congregation, one must hinder strangers from giving such ill examples, for though it seem at first a small thing to suffer a stranger, let him do what he list, it pertains not to us, yet it is dangerous, for our nature is so subject to infection, and we so easily drawn to evil, that if one suffer a stranger, at length his children and servants will learn and come after, to do the same things; so that for our own sakes we must be diligent, to cut of occasions, and warily prevent danger, for one house on fire may burn the whole town, and if a stranger would buy an house in the town, and then be so foolish to set it on fire, men would not let him alone, for fear it should also catch their houses, and so in truth if the fire of sin kindle in the heart & practice of a stranger, & we seek not to quench & suppress it, it will not tarry there long, it will catch some in the congregation, and set them a burning to. Therefore in love to God's glory, to our brother's soul, and to ourselves, and those that be near unto us, we must labour by what means we can, to hinder even a stranger from breaking the sabbath; now if one must hinder strangers, how much more such as be borne and dwell in the same place, our neighbours, children, or servants, if we see such profaning the sabbath, we should much more hinder them by admonition and reproof, but especially if we see them run to things that be simply evil, and in their own nature at all times unlawful: therefore for men that be of some account & note in a congregation, in a town to come among headdie youths, and see them violenly carried to dancing, to gaming, or any such lewdness, on the sabbath especially, and let them go on without any rebuke or exhortation, never tell them of it, never dehort them from it, this shows that there is but a little love of God in none of the parties souls, and that they have little regard of themselves and their own families. But in truth, this is the cause that makes wickedness grow so fast, and sin get up with an high hand, and youth grow to such impudent and shameless boldness, because the minister fights alone against sin; None else will open his mouth to speak against it, or discountenance it, he that would not stand by and see the Ox fall into the ditch, but he would help him out, will look on while the children run headlong towards hell, and say not a word to reclaim them. This remisenesse of men that are of some estimation in the town, makes proud youths oft times so audacious to set themselves openly against the ministers doctrine, and as it were by their practice in the heat of lust to contrary him, even when he is reproving any sin, when the doctrine is yet hot, and the sound of his voice is scarce gone out of their ears, then to run openly to gainsay that which was taught in the church, so soon as they come out of the church. This strength of impiety proceeds hence I say that the minister hath no help, none hath a zeal of God's glory, so that he is grieved at his dishonour, none hath so much charity and compassion over their neighbours, as that they seek to pull them out of the danger of hell fire, for if but two or three or some more of the ancient men that have some authority and sway in the congregation, would join their hands with the minister, and set in with their private rebukes and reproofs, to make his public reproofs forcible, younger people would be more ashamed of sin, and learn to behave themselves more soberly, then in public as it were, to bid battle to the public doctrine of the minister. Therefore this slackness and coldness, is much to be reproved. Then secondly, this is for the encouragement of such as do desire to help others out of this or any other sin, they may boldly with a good heart and conscience, rebuke a sabbath breaker, whereas they will object, why, what is that to you, if I sin myself, I must perish myself, what have you to do to meddle, yes, they have to do to meddle, they have to love them, they have to love the congregation, and to love God's glory, & therefore as much as they can to disgrace sin, for though sinners begin to set sin a foot, yet if some godly wise man will encounter it with a sound admonition and sharp rebuke, that will dash and disgrace it, as much as the practice of sinners will support it, so that it cannot get an head so soon. Therefore because they be men that sin, and it is God's law that is broken, and the whole congregation that is infected & poisoned, he that hath that affection he should to any of these, hath to do to use a preservative against this poison, and to stand for God's commandments, and the salvation of man; let wicked sinners while they will accuse them to be busy bodies, that is no matter, better displease man by good, than God by evil. It follows. For in six days the Lord made heaven and earth, the sea, etc. and rested the seventh day. BEcause this commandment is much oppugned by the examples of great men, because almost all men break it, therefore it is confirmed from the example of the great God, whose example is able to countervail all theirs, q. d. If you will be led by example, follow the most perfect example; now what more perfecter example than the example of God, who hath proposed himself for a precedent, sinful men break it, but the holy God kept it, and would have you keep it, whether example is best to follow? God made an end of all in six days, and ceased creating on the seventh day, therefore he would have you cease from the works of your vocation. For, for works of preservation Christ saith, john. 5. My father worketh hitherto, and I work. But he ceased works of creation, so that the reason stands thus, God left no work of creation till the seventh day, but ended all in six days, therefore he would have you end all your works of vocation in six days, and give the seventh only to works of sanctification. Hence than we learn this doctrine, that whosoever desires to live godly, must propose the example of God to himself to imitate. Thus Ephesians. 5. 1. The Apostle wisheth them to follow the example of God as dear children, he had before exhorted them to gentleness and courteousness: but he hath done me wrong saith some man, how can I deal kindly with him? why freely forgive him, saith the Apostle. But who would put up this wrong patiently, God would, and therefore do you follow god, and imitate him, God doth not presently seek revenge, if any man break his laws, but useth all gentle means to bring him to repentance, and to cause him to turn, so do you, then tread in God's steps, indeed some froward man would take a more violent and boisterous course; But if you will be accounted the child of God, bought with the blood of Christ, and regenerate by the spirit of God, you must rather be directed by his example then man's, and then no better argument that you be the sons of God, and no surer proof that he hath begotten you to life eternal, then when you grow like unto him, and show forth his image in your life. Now the reason why it is best to set God before us, as a pattern, is, because his example is so absolute in all fullness of perfection, that no exception can be taken against it: bring the example and there is some thing against which a man may except to lessen the force of it, as David and Peter, and such good men have had their slips, and no man lives so holy but as Saint james saith, In some things we sin all. But the example of God is so exact and altogether righteous, without any spot at any time, that no such thing can be alleged against it. Secondly, if one make God his example he shall grow better and better, because still he shall come short of the mark he aims at, & never be able to attain to the perfection which is in his example, so that still he shall have a proportion to go on and to grow. If one set man for his copy, either he may write as well as his copy, or at least he may imagine that he doth & then he stands at a stay, and thinks he hath done well, he may cease now, but this example is not subject to such conceit, no man either can or will dream that he can be as good as God, so that here is still occasion of mending and increasing. Thirdly, he that follows the example of men, hath great means of pride, and to be puffed up, for comparing himself with men, he is not put in mind of his faults, but rather thinks this & this I have done, and in most things I am equal to the best, and so is in great danger to grow conceited of himself, but now he leaving men, looks unto God, and casts his eyes first on God, and then on himself, he sees so much imperfection in himself, and such infinite righteousness and goodness in God, as that upon this comparison, he grows more humble and holy, and to know himself more, so that though he grow better every day than other, yet he thinks worse of himself every day than other, and hath a greater insight into his own corruption, by how much, he gets more strength against his corruption. In these regards therefore, and for these reasons, it is most safe and profitable, to make God's example a line for himself, and to follow his precedent, so near as he can in all things. This than may serve to the confutation of those men, that letting pass God's example as nothing pertaining to them, think to dash all commandments, and all rebukes, with this one answer, that all men do so, as though it were a sufficient buckler to bear off all God's commandments, and the force of his example, because the example of most men is contrary: as namely in this one commandment, which of all the rest God hath most strongly fenced with reasons & among other, with one drawn from his own practice and example. Come to sabbath breakers that abuse it to sin and vanity, how dare you be so bold, as to break Gods express commandment with so high an hand, and to provoke him to his face thus? why I hope we are not those that alone play upon the sabbath, we shall do as well as others, all the towns round about us do the like, but why should not you look to God's commandment▪ and example rather than to wicked men; would a father take this for a good answer if he should come to his child & say, why do you lie or steal, know you not that it offends me, and I like it not? why should you chide me, I hope I am not the first that ever swore, other children have lied & stolen before me, what need you be so angry with me for the matter, no father would endure such an answer of his child; this manner of defending were worse than the fault. But so we deal with God, he sends his ministers to reprove us, & say, why do you dishonour the name of God, and break his commandment and sabbath? why I hope others do so as well as I, this is the most common answer. But should not a child be ruled by his father? should not a servant follow his master? and should not the children of God follow God? and be content to be ruled both by his commandment and example? What a miserable thing is this, that we will forsake the light to run to darkness, and leave God, to go after belial. The way is not broad, that leads to heaven, nor many walk in it, their sins are no warrant for us to sin, but if we be Gods, then let us follow God, as dear children. So, 1. john. 6. verse. If we walk in darkness. The Apostle shows that if we be in Christ, we must walk as Christ walked, for if one should say, this is a member of the body, whereof this is the head, and the head go east, and the member west, no man would believe it, so if we say Christ is our head, but we go a quite contrary way to that in which he went, it is altogether false, and a lie, as Saint john saith; but if Christ be our head, let us walk in the light wherein he walked, let us tread in his steps of meekness, of denying the world, and of placing our joy in heaven, and those virtues that shined in him, let them appear in us, though not in the same measure, yet in the same manner and truth, for the like measure is impossible, to us, but the like truth and uprightness is not only possible, but so necessary, that without it we can have no assurance, that we are in him. This serves likewise for the encouragement and comfort of God's children, that live in such profane places, where they can have no pattern of godliness in man, nor none that will join with them in any holy thing, as it often times falls out. Then the devil is ready to object against them, and to hinder them with this objection from going on; what will you be singular, will you be one alone, without any example? No, they are not without example, but they follow the best example, even the example of God, and it is far better to be lead by his example to heaven, though foolish men mock them, then by the example men to be drawn to hell, and have God to plague them, his one example should more encourage and strengthen us, than all their contrary practices discourage or fear us. O will you keep the sabbath so strictly, that you will not play among your neighbours, & do as every body doth, they will mock you and hate you, and count you more precise than wise. Well, if they do, yet a christian may bear off all, with this I know God will love and allow me for it, he commands to do as he did, he created all things in six days, and one day, the sabbath only, preserved; therefore I must cease from works of my calling, & do those works whereby I may preserve mine own soul or others, therefore let the world, go which way it will, we will walk in the ways of our God, and follow his example. In six days the Lord created the heaven and earth. IN this example which God hath proposed, we may consider something of the power of God in the creation, and in that he spent no longer time than six days in creating the whole world; we must understand by this doctrine, that God is able to bring to pass great matters in a short time, and by small means. The making of the world, one would think needed some good time for the thing itself, and some thing also, for the preparation of so long a building, but when God would be the workman, and take in hand so great a matter, what time took he to finish it? he began and ended it and all within the compass of six days, and left not the least creature unmade, till the seventh; & he took so long time, not because he needed such a space, for he could have done it with as much ease in an hour, yea, in a minute, as in these six days, but he hath divided the whole into six days work, because we might have a fit occasion, and be better moved to consider of every one, for if he had folded up altogether as it were in the compass of an hour, than it had not been so fit and easy for our meditation. In this then we generally see what wonderful works, & great things God can bring to pass in a very small time, and with very small means, if the power of them be judged according to human reason, for he spoke, as the Psal. saith, and it was done, he willed it, and without any more ado it was effected. This we see likewise by other examples in scriptures, as Nebucadnezar the mighty prince and monarch of the world, when he was walking in his princely palace, in that great city of Babel, which was the seat of his kingdom, yet how quickly was stripped from all, how soon deprived of his kingdom, so that he had not so much as an house, yea, a poor cottage to put his head into, nay, not one rag to cover his nakedness, not a dish to drink in, not a morsel of the courcest bread to eat, but of a King became more miserable than the basest beggar under the Sky; yea, as miserable as a beast: so that from the highest top of prosperity, he was cast down to the extremity of misery. And then when he was at worst, his wit and reason gone, his form and beauty departed, and he a misshapen creature, his hair being grown like eagle's feathers and his nails like birds claws, altogether deformed, not like a man now, and his kingdom possessed by an other, for seven years space; yet, so soon as he looked up into heaven, his wit and discretion was restored, his beauty and fashion renewed, and he placed in his kingdom, with as full power and authority as ever before. Both these wonderful alterations, in how little a time were they wrought, when God took in hand to work them. So in Egypt, God took in hand to deliver his people from cruel Pharaohs tyranny, what army had he, for that conquest, and who should be the captain? Moses and Aron, two old men, the one eighty, the other eighty three, these must go, themselves alone. But how were they furnished against Pharaohs resistance, and to take the israelites perforce from his servitude; Aron must have nothing, but he must speak what Moses bade him; And Moses he must carry his shepherd's staff; weak men, and weak means one would think, to make an encounter upon so great a King; If a carnal man had seen these two going against Pharaoh, and thinking to set the Israelites at liberty perforce, whether he would or no, he would have judged that they should have been slaves till this day, unless they had seen some better store of provision, than an old man with a shepherds staff in his hand. But God taking in hand to work by these means, we see of what force and power that staff was, that when Moses but held it up, it brought such plagues upon Pharaoh and all Egypt, that all the kings in the world could not have vexed and troubled him more with all their power; he never shook his staff in vain, but still some notable plague followed, that devoured the whole land. With this staff he struck the waters, & they were turned into blood. He struck the dust with this staff, and it turned into louse; He held up his staff towards heaven, there came grasshoppers, flies, thunder, scabs, & when he had made any of these wounds, he could cure them in as little space. One word unto God by Moses made all whole again. So for our redemption, a poor maidens son, that himself seemed a poor base fellow of no reckoning or note, that had no wealth nor authority in the world, nay had not so much as an house to put his head in; he must come & be brought before a judge, & there be condemned, scourged, mocked, spitted on, crowned with thorns; at length must be carried and hanged upon a cross, and bear the pains and anguish of God's curse in his soul on the cross, and by these means, God must be set at peace with man, a perfect reconciliation was made, and all former sins and jars twixt God and man, put away. This greatest work that was done, when heaven was purchased for man, sinners made just before god, & miserable men of the earth, had the right of an immortal kingdom in heaven, bestowed upon them; all these things were brought to pass, and fully effected by these means, that to man's reason seemed of all things the most unlikely to bring to pass, a matter of such wonder and difficulty. And so at the resurrection in the twinkling of an eye, what great changes shallbe, those that lay in the dust rotten, some thousands of years, shallbe raised from their grave, made alive, and to stand on their feet, and that body that was at the best before subject to death, to pain, and all misery, but now turned into earth, devoured of worms and corruption, and as it seemed, vanished to nothing, shallbe in a moment, if it be God's child, freed from mortality, from being subject to diseases, or any affliction, and shallbe made immortal and incorruptible, and like to Christ jesus, in glory. So wonderful we see be the works of God, so mighty he is, and so full of power, that in the shortest time, & by those that seem the weakest means, he can bring to pass the most strange and glorious effects that can be. This then if we often meditate upon it, will serve wonderfully for the comfort of all those children of God, whose case is so grievous, entangled with such perplexities, oppressed with such ruins both of body and estate, as they think it is impossible to get out, and to be repaired again, or if it might be, yet it will be a long time first. Oh but if we could believe Gods almighty power, all things are possible to God, & all things are possible to the believer, it makes no matter what the disease be, so God be the Physician, it skills not what distress a man be in, so God take in hand to help him, he can as soon and as easily cure the deadliest wound, as the lightest scar, & bring one out of the greatest misery with no means, as out of the least misery with all means; Oh but I am poor, own much, and have nothing to pay it. No matter. So was the prophet's wife, yet the little oil in the cruse held out to fill so many great empty vessels, that she was restored & made in a better estate than ever before; it is not to the purpose, how weak the means be, and how great the ruins be, so the great and strong God put to his hand to help. No man was ever more dejected than Nebuchadnezar, from a King to be worse than a beggar, from a palace to the briers and bushes; from princely robes, to plain nakedness; from a man to a beast, from among men, to be among beasts; and yet none in less time and less means, advanced to an higher outward estate than he. And for the soul, so great sins, such hideous darkness in mind, and hardness of heart, such perverseness in will, such disorder and rebellion in affections? and what of all these? how shall one get out of so many sins? can one cry to God? can one lift up his heart to heaven, though he cried out of the bottom of the sea, and out of the fishes belly with jonas, God will hear him and let him see the Sun; if he were in the dungeon tied with as many chains, and burdened with as many sins as he, yet God can and will, if he call in truth, bring him out of all, and set him in a better estate than ever he was before. There's not the least sin or misery but would be to hard for us, if we have nothing but our own strength to help us; there is not the greatest sin nor the greatest misery that shall hurt us or prevail over us, if we have the strength and power of God to hold us up. Therefore christians should take comfort in their afflictions. Can God raise up his body when it is dead in the earth, and glorify it when it is rotten in the grave, & can he not raise him out of some debt or misery of his estate? Oh but then he loves the body? and doth he not love it as well now? Then he will use his power, and is it kerbed in, & shortened now? Nay, God useth his infinite power now, for the help and preservation of his children, as he will use it then for their glorification. If we cannot believe God can help us now, how will we say we can believe he will raise our rotten bodies out of the grave, sith we have the same power and promise for the one as the other. Therefore it is a great fault and shame for christians to sit down discouraged; why, is god's power lessened? is his hand shortened? hath not he said that a little that the righteous hath, is better than all the great riches of the wicked? God's blessing can do more than wealth, and he alone is better to us then if we had all the world without him. This serves likewise for the terror of the wicked men of the world, God can as easily set heaven and earth on fire, and bring them to nothing, and in as little space as he made them of nothing: then much more can he bring to destruction a base sinner, notwithstanding all his worldly helps, if he be their adversary, as he is a professed enemy to all unrepentant sinners. They flatter themselves, and think it shall be well with them, why? they be underlaid with wealth, supported with friends, mounded and fenced with policy: but how stands the matter betwixt God and them, are they his inheritance or not? is he reconciled unto them or no? nay for that, though they will not in word say so, yet their life proclaims it, that they do not greatly respect his favour, for they care not to break his law upon any small occasion, surely then let them know that they are in no safety, god can pull up their defence, and pull away their props and supports, he can as easily bring a rich man's soul to hell, as a poor man's, and as soon damn the soul of the richest king, if he be nought, as of the basest beggar. Therefore those that leaving God lean to worldly props, show that they little believe the power of God, and little think of the creation of the world. Thus much for the example of God: now the last reason is drawn from the end of the sabbath, namely that God hath consecrated it, to bring a blessing on the keepers of it, in these words. Wherefore the Lord blessed the seventh day, and hallowed it. Here God shows, that if none of the former reasons will prevail, yet we should be moved for our own benefit to regard it, for nothing is more available to bring a blessing on soul & body, than the religious keeping of the sabbath, for God hath appointed it to the end that he might have occasion to communicate his goodness to the diligent observers of it; So that from this reason that he saith God sanctified the day, j set it apart for his use, and blessed it, that is, appointed it, for a means of blessing to the obedient, for the day itself is no more blessed than other days. From hence I say we may learn that: the way to get all blessing, is to keep holy the sabbath; this is the most direct and sure means to get all comfortable prosperity, to keep an holy rest to God upon his day. One reason is, because God hath sanctified it to this end, as for inward benefits is showed. Isaiah. 56. 4. 7. Where the Lord shows that for inward blessings, if any of what estate so ever, will keep God's sabbath, he shall have his heart filled full of spiritual joy, God will give him the spirit of prayer, and hear his prayers, God will give him ability to serve him, and accept and reward his service. And Isai. 58. 13. 14, If one will keep himself from polluting Gods holy sabbath, and keep it carefully, than he shall delight in the Lord, that is, God shall so show his favour and love to his soul, as he shall be joyful in God; so bless his heart and conscience as that he shall feel that God is his God, loves him and cares for him, so that he shall exult and rejoice in this, and find God's blessing both for heaven and for earth: so that the mouth of God hath spoken it, what ever flesh and blood will object, we have the sure promise of God, and it shall be found true and faithful. So for things of this life, jere. 17. 24. The Prophet having foretold the destruction of jerusalem, prescribes a preservative to them, which if they would take, as yet their case was curable, and that would help all, namely to forbear their worldly business on the sabbath, and so do the works of the Lord, and then they shall enjoy their city, and their houses, and their wealth, withal prosperity and abundance. So that we see for soul and body, God's promise is, that the sanctifying of the sabbath, will bring happiness and comfort to both. The use then of this is, first for the terrifying of all sabbath breakers, for if the keeping of a sabbath, be the way to blessing, as the truth of God hath said it, then on the contrary side the contempt and neglect of it, leads to all curses and wretchedness; For God hath showed that this will kindle a fire upon their houses; but they hope to quench it? no, they shall not, it cannot be quenched, one may as well quench hell fire as the fire of God's curse, in this life, if they continue still in this sin. And in truth experience shows it, that there is a wild fire most continually set upon such men's goods that they come to nought, and if they get money, yet they put it in a broken bag, the canker of God's vengeance eats all up, and they come to need and want, where shall one find one in twenty that be common sabbath breakers, as carriers, and such like, but they come to misery, or if they do thrive in the world and whored up outward riches, the curse of God seizes more violently on their souls, and this is the greatest plague of all, for now it shows that God hath no purpose to do them good, for those whom he loves he corrects, and this is the sorest misery that can be for a sinner to thrive in his sin, this hardens his heart, and makes him run with full course to hell, as no such men is seen, they be the most wicked and disordered persons that can be, they profit nothing by reading God's word, hearing worketh not in them, they have no affection in prayer, but even as dead stones; no spiritual thing can work upon them for their good, but every wicked and worldly thing, hath strength and power enough to work on them, for their greater hurt. So that in truth, God shows how he likes of their course, and this should terrify them from this so dangerous and miserable a course of living. secondly, sith God doth promise a blessing upon those that sanctify his sabbath, that they shall thrive in the Lord's house, and in religion, and in other worldly matters, so far as may stand with true prosperity, sith he hath spoken this, & that must stand which goes out of his mouth, therefore it is for their comfort, that the blessing of God shall attend upon them whether they have little or much; If they have abundance, the abundance shall be for their good, to be more abundant in good; and if they have but from hand to mouth, God will so provide, that yet they shall not want necessary things, but he that brings the day, will bring food and maintenance for the day, so that he need not care for to morrow, but cast his care upon God, whose truth it concerns to care for him: and this they are sure off, they shall have a soft heart, and a quiet conscience, and shall receive comfort from God's promises, and if one thrive in God's house, he need not care carkinglie and distrustfullie, how he shall do in his own house. One may know how he shall speed at home, by looking how he serves God in the Church. If he keep an holy rest, with an holy heart, holy, he shall have rest to his soul, peace & joy to his conscience, and be set in so sure an outward estate, as that nothing shall befall him for his hurt. But then if one will have this blessing, he must keep these three rules. First, let him make it a delight to keep the sabbath, and his joy to do the works of the sabbath, let him long for it before it comes, and be glad of it when it comes, because it frees him from all worldly cares and thoughts, and then he hath a commandment more especially, to cast his care upon God, and not to trouble himself a whit with them. And so he saith in Isay, call it a delight to consecrate it to the Lord, take as much pleasure in doing the exercises of religion, as the works of your calling. And more to, indeed; for they be more easy and comfortable by far: we must come as hungry to the house of God, and with as good an appetit, as to our dinner or supper at home, for in deed God keeps the best house, he makes the best cheer, if we can bring a good stomach to the bread of life, that he breaketh unto us. But if one be loath to come, and must be drawn as a bear to the stake, let him make account that the preacher will bait him, & trouble his conscience, for comfort he can look for none; Therefore if we would have a blessing by the sabbath, let us keep it cherfullie, knowing that God loves a cheerful giver. secondly, one must labour to do all the duties of the sabbath, those that must be done before the sermon, and those that must be done after; let no ordinance scape undone, use meditation on God's word and works, hearing, reading, praying, singing psalms, conference, works of mercy, & of every thing, something, so far as we have ability and opportunity. But if we will perform them scambling lie, do this, and leave that, undone; either make no preparation before, or no application after, either no public; or no private, than it may be, he shall find some blessings, but the fewer of these he performeth, the fewer blessings he shall have; he that doth the work of God by halves, shall (and it is just he should) find the comfort and benefit of them by halves. thirdly, as one must do all the duties, and that with delight cherfullie, so he must keep the whole day; he must do all the duties and also spend all the time in these duties; he must continue from the beginning to the ending. As in Psal. 92. 2. To declare God's loving kindness in the morning, and his truth at night. So that the sabbath must be spent both morning, night and all the day, in holy duties. One must forbear worldly business; yea, worldly thoughts, the whole four & and twenty hours, for if one give his thoughts liberty to run after matters of the world in the night, he breaks the sabbath in one part; sleep one may lawfully, but his sleep must be sweetened with holy exercises, and so sanctified unto him, as in it he must also keep an holy rest. And here many fail, that out of the Church willbe talking with their neighbours, & musing with themselves about earthly businesses & affairs, & think they have made a good hand if they spend the most part of the day till after the evening exercises in works of religion, and then they make no question to take their recreation or to go about their businesses if occasion be. But he that commands to keep it in the church, bids us keep it in the house, as to hear him, and speak to him in public, so to speak to him out of our hearts in private, & not to give ourselves leave to think, the least thought of any worldly business. Now than we if seem to make conscience of the sabbath, and yet do want that blessing which we do look for, let us look to ourselves, & we shall see that we are halting in some one of these, either we keep the sabbath lumpishlie and heavily, that it seems as a tedious burden unto us, or else we do some one or two duties, & leave the rest undone; or else if we do all the duties to be done, we want here that we observe not the whole day, but keep some part of it from god, to ourselves, & accordingly as any man comes short in any of these duties, so he cometh short of the fruit of the sabbath; But if one labour with joy, to do all the duties of the sabbath, the whole day, he shall find in his own soul, that it is in truth a day of blessing, and brings more joy and comfort, yea, and a greater blessing with it, than all the week beside. And so much for this fourth commandment of the sabbath, and the reasons of it. The sum of the fifth Commandment is to show what duties we own one to another in respect of their and our place. The persons in this commandment are either with authority either private either further from equality as parents and children. masters and servants. nearer equality as husband and wife. public in Church. Commonwealth. without authority in age gifts Exod. 20. 12. Honour thy father and thy mother, etc. Hitherto the duties of piety to God out of the first Table have been handled. Now follow the commandments of the second table concerning the duties of righteousness to our neighbours. This is the first commandment of the second table; upon which all the rest do depend, as in the first table the keeping of all the commandments following, did depend on the keeping of the first commandment of the table, so here if this first commandment be well observed both of governors and inferiors, there could be no disorder against any other of the commandments following. For all disorders in the other commandments of the second Table do flow from hence; that either superiors are negligent in performing their duty of governing, or else inferiors are proud and stubborn, and refuse to obey their superiors. The words contain a commandment, and the reason of it. The commandment in those words: Honour thy father and mother. The reason in the words following: That thy days may be long in the land which the Lord thy God giveth thee. Because the benefit of obedience is not so great to the superiors, which are obeyed, as to him that doth for conscience sake obey them; they shall not be gainers so much as himself, for he shall gain to himself a long and happy life. Honour. To honour is to reverence in heart, and perform all outward duties. Father. That is, all superiors, in what place soever set above thee. Thy father. This is the first reason whereby God would move inferiors to obey, because he is thy father. In that God makes this his reason why the child should obey his father, because he is his father, We gather this doctrine. That the chief motive to obedience must be God's ordinance. If God have made him the instrument of thy life and maintenance, and have set him over thee, thou must for this cause perform all duty of honour unto him: So in the Proverbs. Honour thy father that begat thee, and thy mother that bore thee: as if he had said, honour thy parents, and be dutiful, unto them, not because they be rich or in great place or for any other respect but this, because they be thy parents; be they father and mother? how ever rich or poor, thou must be dutiful unto them. So the Apostle speaketh to wives. Wives obey your own husbands. Using this as a reason, if they be your husbands. If God hath set them over you, as your head and governor, you must submit yourselves to them for this cause, and in obedience to God's commandment, howsoever they be otherwise froward and foolish, if they be yours, than you must perform your duty unto them. So for servants, the point is not whether he be a poor man or rich, a simple man and ignorant, or wise and discreet, but is he a master? hath God made him a governor? then for the time that one is a servant, he stands in the place of Christ in his family, and is to be obeyed, as if he were the most honourable and wise in the world. The use of this is to confute those wretched and miserable children that take occasion to be undutiful, because their parents be poor and low, and in disgrace and small account among men. But be they so? then the child ought so much the more to honour them, or else he adds afflication to afflication. Therefore so far should he be from contemning his parents, because they be low and afflicted, as that he should reverence them, and honour them the more, that he may be a comfort and relief unto them in their trouble. For, for the child to honour his parents, when all the world honours them, and hath them in account, and to be dutiful then when they can either reward him if he be dutiful, or punish him for his undutifulness; is no trial of his honesty and obedience to God: For than it may be he doth it either upon constraint, because he dare do no otherwise, or of a base mind, because he loves and gapes after his father's wealth, more than for conscience to God's commandment. But then the obedience is most sound and acceptable to God, when there be fewest worldly means to provoke one unto it. So for the wife or servant to say, O had I an husband or master of such great account, of such gifts and wisdom that could promote and reward me; then I could frame to obedience. Nay, for he that is not faithful in the least will not be faithful in the most. And God accounts not of that obediennce, or reverence which proceeds not from conscience of his commandment, but from hope of some outward reward. Therefore it is our duty not so much to trouble ourselves in inquiring what heads other have, as to labour to make best of our own. For this in the natural body we see, that if one have an head full of infirmities, and subject to diseases, he will not therefore knock it against the walls, and contemn it: but he thinks; this is my head that God hath given me, and therefore I must not make it worse by ill usage, but strive to make it better by all means I can. O but say they, other children have better parents that be more careful of them. But let such turn back a little, and look to themselves, and examine their own stuff; other, you say have better parents; true. But look to yourself a little, and think on the other side, have not other parents also better children, more dutiful and obedient, and more virtuous every way than you be? Put these two together now, and then the mouth will soon be stopped. So the wife; other husbands are more kind and loving, and be better to their wives. But if you stand so much in examining his goodness by other men's, you will drive him to try your goodness with other women. Be not there many wives, more subject to their husbands, more quiet and meek, and that go far beyond yourself in many graces? So that in such objections, let inferiors couch these two one with the other, and look to their own faults as well as to another's, and they shall not find great cause to complain. O but he sails in doing his duty to me: but God fails not in commanding you to do your duty to him. This is the point, be you a Christian or an hypocrite? If you be a Christian, than GOD'S commandment must be the rule of your obedience, and not the dealing of others to you. Therefore this doth justly reprove their audacious boldness and shameless impudence, that if their parents grow old, or impotent or poor; then they think they may take liberty to caff of the yoke of subjection, and to grow stubborn; as who should say, that age and poverty of such like things, could cut of the nature of a parent, and take away the authority of a superior, & that outward things should have the chief account, and God's commandment be least of all regarded. This likewise may serve for some comfort to these governors, that are in a poorer or lower condition; that God hath challenged unto them as much honour in their place as to the greatest prince in the world. For the poor man's wife is as much bound by God to honour her husband, as the Queen to honour the king. And the meanest parents and masters are as much to be accounted of in their families, as if they had all the wealth and honour in the world. Therefore they should bear their poverty so much the more patiently, Because no poverty or lowness of their estate, can give licence to the inferiors to account any whit the worse of them; and if the inferiors do for this cause despise them, they sin against God, do injury unto them, and GOD will be revenged of them accordingly. So much for that, God bids the inferior to honour his superior, And the child his father, howsoever matters stand in other respects. Honour. The duties of the natural child commanded in this word, are comprehended under these three heads. First, reverence. Secondly, obedience. Thirdly, thankfulness. for the first. For reverence. Children are commanded to reverence their parents. Now this reverence must be both inward and outward; In the heart, and behaviour of the body. For if the outward begin not at the heart it is hypoctiticall, and therefore not pleasing to God. And if one pretend the inward reverence and show it not outwardly, this is but dissembling and falsehood; for it cannot be within, but it will show itself without. So that it must be both inward in heart and outward in carriage of ones body. The inward is commanded. Levit. 9 19 3. Ye shall fear every man his father and mother and keep my Sabbaths. In those words GOD commands the substance of the whole law, both in the first and second table, and for the second table he gins with the first commandment. Fear every man his more ther. One would have thought he should have begun with the father, but though more be due unto him yet because it is a greater not of truth to perform it to the mother, because her infirmities whereto she is more subject, make her more subject to contempt and for her indulgency, commonly the mother doth less exact this at her child's hand, therefore God doth begin there where obedience is best tried, and faith, Fear thy Mother and thy father. and then for the first table he sets down the last commandment of it. Keep my sabbaths, and whosoever is careful in the first table conscionably to keep the sabbath, and for the second to keep the fifth commandment in duty to superiors, he shall be sure to hold out in all the other commandments; so that reverence of the heart is required of children. The second branch of reverence is in the outward behaviour; as in bowing to them, in standing bare and putting of before them, in an humble and lowly countenance and behaviour when one speaks unto them. And this the example of joseph shows. Genesis. 48. He was a great Prince and his father but a poor man, and lived at his finding, he had his sight and his father for age was blind, and therefore could not see his duty, yet when he comes to his poor father and his blind father, he bows to the ground, and behaves himself so lolily as if his father had been a mighty man, and had his sight as perfectly as ever in his life. Because he knew that neither blindness nor poverty could take a way the nature of a father nor the duty of a son. Therefore he being a prince is as dutiful to his father a poor man, as if his father had been a Prince & he poor, for the outward estate did not move him so much as the conscience and regard of his duty which he knew to be nothing lessened. So king Solomon when his mother came unto him sitting on his throne, it is noted that he rose up from hsi throne, and bowed himself unto her; and caused all things else to cease, till he had set his old mother in a place of honour fit for her. And he would have all his people to know that though he was as wise and rich a king, and that of Gods own appointing as ever was; yet this his greatness did nothing diminish his mother's superiority, nor his reverent carriage towards her. This serves to confute those ungrations and wretched children that do not reverence their parents in heart but, contemn them, and think basely of them; and content not themselves with this inward undutifulness, but show it also by rough words, by froward countenance by unreverent and unfit actions. and many grow so familiar with their parents, as that one that had not known them, seeing their behaviour, would rather think them to be neighbour and neighbour than father and son; so unreverently, and undutifullie do they behave themselves without any outward tokens of reverence. And indeed what doth the froward speeches and looks of many children proclaim, but that they have no fear of God in their hearts, no righteousness in their hands, nor any regard of the duties of the first or second table? If ever these persons live to have children and God do not in his justice cut them of, they shall find, that their children will revenge their father's wrongs into their bosom, and be as ready to despise them, and carry themselves unreverently to them, as if they were to do it to their parents. The next duty is obedience. which is commanded. Coloss. 3, Children obey your parents; and he adds a reason, this is pleasing to God. It is not only a pleasing and a joyful thing to the parents that the child should obey his commandments; But this is a thing that God takes great delight in, and is well pleased with all, and on the contrary it doth not only grieve and offend the parents that children be stubborn and rebellious, but it offendeth God's majesty also and grieveth his spirit. Now the things where in children must obey their parents, are especially these. First in doing the things that they command, and performing that work that there parents set them about; that it be never so base and painful to do, so far as their strength will permit. For though some children may think; why, this work is to base and unbeseeming my worth, (for as every one is more proud & idle, so he hath a greater conceit of himself, and as he is most base and contemptible, so hath he a higher imagination of his own excellency and worth,) though they may think the works too base, yet that may not excuse. Is it too base? I; but did your father command it, and resraine you do it? Then you are a base and proud person, that make no more account of your own flesh then of God's commandment; for so soon as the father hath commanded it being a lawful thing, God's stamp is set on it, & it carries the face of God's commandment, & he that thinks himself to good to do it, thinks himself too good to obey God. This will not serve the turn then, it is a contemptible thing in the world and men will mock me; why but are you a christian and have you not learned so far to deny the world, as to prefer God's commandment before the contentment and mocking of men? and were it not better for you that the world should speak evil of you unjustly, for well doing. Then that god should justly plague you for well doing? An example of this obedience we have in Isaac who yielded to his father's commadement so far as to suffer his head to be chopped of, and himself bound and laid one the wood and burnt. Because his father being a Prophet had warrant so to do, and could show the commandment of God unto him, to prove it a lawful thing he did, and 'twas his duty to obey. If he had not seen God's commandment, Abraham had gone beyond his commission; for it had been wilful murder, and he ought not to have obeyed but when the thing was lawful, Isaac was bound to submit himself to his father even unto death. So Christ was obedient to his father in the most base and painful thing of all, for what burden more contemptible than the burden of our sins, and to be hanged on the cross, mocked, and spitted on and buffeted? and what more painful, then to undergo the curse and plague of God? yet if he his father would have him suffer all this, he would not stand with him for such a matter but willingly submitted himself to the death of the cross. So that if the thing be lawful, though it be a thing of no credit and of much pain, yet if it be the father's commandment, it is God's commandment and, the child must obey; and by how much the thing is more base and contemptible, and more hard and painful; by so much he is a better child and shall have a greater reward, for in matters that be easy and pleasing, he doth serve himself; now a good child should serve his father; for every christian child must be his father's servant, but he that is undutiful and stub borne is a rebel against God. And as in other matters the parents are to be obeyed, so espeically in marriage. As Isaac being a man of discretion of 40. years old, yet would not once go about to take a wife for himself, but was content to stand at his father's choosing. And jacob would not dispose of himself in marriage till Isaac and Rebecca had consulted upon the matter, and had directed him whether he should, and among whom he should choose his wife. Naomi being but a daughter in law, yet would not be at her own disposition, to take what husband liked her best, but was willing to be disposed by Naomi in matter of marriage especially. therefore children must give this honour to their parents, to think their father's wiser and better able, to make choice themselves, and as in matters less weighty, so especially to take their counsel and be directed by them in this great matter that so nearly concerns their estate. A second thing wherein children must obey their parents is in bearing their admonitions and corrections. As it is often said in the proverbs. Despise not the correction of thy father nor contemn not the admonition of thy mother. Set not light by them, but weigh them and consider well of them in thine heart. Now the child is bound to obey his father, as in doing the things commanded, so in suffering his rebukes and chastisement. Because it is a duty lying upon the soul of the father and commanded unto him from God; and secondly, because it is a testimony of his father's love to him, for he that spareth the rod hates the child; but he that loves him corrects him betime. And then correction is a means of their salvation and keeps them from hell, for foolishness is bound to the heart of the child, it is tied there as with a cord or rather chained; so that nothing will make a separation but the rod of correction, that will part them, and he that is not corrected, is a fool and so shall continue still. Because than it is the father's duty, and a token of his love and a means of the good of the child, he must suffer it patiently and humbly, and not only so, but he must see that he profit by it, and make a good use of it; for else he makes his father take much pains and undergo a great deal of grief in vain, and to no purpose; and therefore not profiting by correction is guilty of contemning God's ordinance. This serves for the reproof of such children as are sour and angry at the admonition or correction of their parents, that although they be fond and light headed, and have neither experience nor knowledge, yet think they can tell how to carry themselves well enough, and scorn to be admonished or told of a fault. but of such that is verified that the wise men faith, afoole is wiser in his own conceit then ten men that render a reason. But for these parsons that pout and swell thus at an admonition, the best course that can be taken with the is, to beat out that pride by sharp correction. For this makes them so audacious when words are given unto them, because they have not been sound and thoroughly corrected. The third duty of Children is thankfulness to their parents and consisteth especially in two things. First, in relieving their parents, when they shall be in want; if the parent be blind the child must be an eye unto him; if he be lame he must be a staff unto him, if he stand in need of any thing, the child must to his power help, and secure him. And this duty indeed the very law of nature doth require, for the father hath paid for it before hand, and it is but a due debt; for when the child was borne naked without any friends and could not help himself nor put one morsel of meat into his own mouth, nor hang a rag on his own body to keep him warm, who pitied him, who relieved him? were not the parents then instead of all limbs unto him: and had much care and fear for his sake, afore he came to this estate wherein he is now? were it not then a shameful ingratitude in him? and were he not worse than a beast, if he would not have care to recompense all these kindnesses and to pay so due a debt? So the holy Ghost commands children. To be like the stroke. Now the manner of the stroke is this, that when the old one is grown weak and cannot fly a broad for himself, the young storks will help him, and the old stroke fares as well, & is as largely provided for by the travail of the young, as when he was in his full and perfect strength. So joseph dealt with jacob, when jacob was in want and his son had plenty; when his father sent money to buy corn the son would not take it but gave him corn freely, and whereas siue years of famine were behind, he sent for him, and had great care to bring him thither, and having brought him thither, was so careful to provide for him, and to administer to him whatsoever he had need of, as that jacob did never far better and with more ease in all the time of greatest plenty, than he did, when the whole world, was affamished for want of bread. for before he sent to the market for it, and there he must buy it for his money, but now, that he was come to joseph in dearth, he needs not be at so great pains or cost, for it is said, He did put meat into his mouth; that is, he was a good tender hearted nurse to his father, and his father's family, and as careful that nothing should be lacking to them as the mother for the child, that will even put her teat into the child's mouth. So Ruth though she was but Naomies' daughter in law, yet now that Naomies' years and strength were; spent, she being young took pains and traveled for both; and when beside that which she had gotten with her pain and labour Boaz being a merciful man, gave her some victuals, she would not devour all herself, but even spared it from her own belly for her mother; only she took so much as was needful to refresh her body, and to strengthen her in her travail, the rest she reserved for her old mother in law, and knew well that it was better young folks should be pinched, than their old parents lack anything. Therefore we see how God honoured her with the marriage of a Prince and great man in Israel, and gave the son of God Christ jesus to be borne of her seed. This serves for the sharp reproof of the swinish, and unnatural disposition of many ungracious children, that so long as the parents have any thing to give, and something may be be gotten by them, all that while they will be so kind, and so loving, and there is such striving and catching, that well is he that can get the old one; but when their parents are drawn dry and they have sucked all from him, and left nothing once, than he is neglected of all, than every day is an year till he be dead, than he is a burden and a clog, and he must be eating and drinking, than he doth nothing but spend, he gets nothing; such foul and currish speeches shallbe heard oft times from the mouths of wicked and unnatural children. This is the foulest dishonour that can be, not to relieve and help the weak and distressed parents. As Christ faith, Matt. 15. 6. such honour not their parents, those that pretend by bestowing it an other way to be freed from relieving their parents, these do not honour there parents. And for these churlish and beastly people let them look for it, if God cast them not into hell before, their children shall make even with them, and revenge, and quit there parents wrongs to the full, by the like favage dealing with them. A second duty of thankfulness is to pray for their parents. As in Tim. 2. He commands that prayers be made for all in authority, And if any must pray for those that be further of in common weal, much more for those that are nearer in the family. Therefore this is a fault to be greatly condemned in many, that can see their parents faults and speak of them too much, but cannot find time to fall down before God, and beseech him to heal their nature and help them out of their sins. Many have lived a long time with their parents yet cannot say that they sent up an hearty prayer to heaven for their parents, so unnatural and unthankful be they. The use of all these duties to those whose parents are not alive, is to look that their sins be not alive after their parent's death. And therefore to examine themselves, whether they have been faulty in any of these things, and if they do repent for it, and desire pardon, else they be liable to two plagues. First that their children should take their parents quarrel in hand, and requite their wicked dealing in what ever duty they have failed, and have not repent of it. And secondly, that as honouring parents, brings a long and happy life; so their dishonouring their parents should make them have a short life and miserable, or if a long life, yet full of God's curses for their unrepented son. Therefore let such as be now fatherless, mark themselves, and finding that their children are stubborn against them, and unthankful and rebellions every way, as many may see it openly and woefully, let call themselves back, and see what kind of children they were before, how they behaved themselves to their parents, whether they were not all together faulty in this point. If it be so, let them confesle that their own sins have found them out, and are turned open, let them acknowledge that God is just, and hath given the same measure into their bosoms; their own evil is fallen upon their own heads, they digged a pit in their youth, and now in their age are fallen into it. And thus much of the duties of children. Now follow the duties of parents to their children. For under the duty of inferior is comprehended also the duty of the superior. And as God would have inferiors to give honour, so he commands superiors to carry themselves in that manner that they may deserve honour. And doth bind them as straightly as the inferiors. Now the duties of parents, to their children are either in their tender years. riper age. The parent's duty to the children in their tender years and childhood, is first to instruct them in religion, to season them with the words of piety, or by little and little to drop in the grounds of holiness into them, even so soon as they are able to speak and begin to have the least use of understanding. So Proverb. Teach a child in the trade of his youth, and he will remember it afterwards. Where the holy ghost exhorting men to teach their young children meets with an objection. Alas might one say, teach such little ones? what good will that do? we shall but lose our labour, for they cannot understand it, nor conceive the meaning of these things. The holy ghost answers. Be it, that for the time he cannot understand the sense, yet teach him the words and terms of goodness, and though while he continues a child, perhaps it seem a fruitless thing; yet you shall see afterwards it will not be in vain; for the crop of this seed, that was soon in the childhood, will appear when he comes to age, though for a time it lay hidden, & then he will remember these things, & that to good use, which it seemed he got no good by when he was so young, & wanting understanding. Therefore let him have the words taught him when he is able to hear and speak words, and after when he is of more discretion, he will conceive & remember the sense too. And this duty the holy ghost commands. Ephes. 6. 4. Bring them up in instruction and fear of the Lord. And this Timothy's mother did put in practice. For it is noted of her that she instructed Timothy in the scriptures from a child, and that was the cause he was so holy a man, she was a nurse to his soul as well as to his body, and gave him milk out of the breasts of the scripture, so soon as he had done sucking her own breasts, so that as he waxed strong in natural strength of natural life, so he waxed strong in the knowledge of the life to come, and therefore he grew so excellent a man, and so worthy a preacher and member of the Church, because his mother fed his soul as well as his body. The second duty of parents to their children in their younger years, is to correct them, to give them correction, which the holy ghost in the Proverbs commands often, and shows the fruit of it: Correct him and thou shalt save his soul, chasten him, and he will give thee pleasure. In the latter, the rod of correction drives away folly, this is the only means to make a divorce betwixt foolishness and his heart, which are so nearly wedded together. But in correction these rules must be observed. First, let it be seasonable and done in time, pass it not over to long, but begin early enough. So Solomon saith: He that loves him corrects him be time, and doth not omit it till it be to late, but takes the fittest opportunity, when he may with most ease and fewest stripes do most good. For indeed a small twig, and a few blows in time when he is yet a child, & not hardened in sin, will do more good, than many tods and abundance of stripes, afterwards if this seaso be let slip: for if the child be not mastered when he is young, he will master his parents when he grows elder. Therefore let them not get an head, for if they do, they will prove like an young colt that hath gotten an ill trick at the first, & he hath once cast his rider; he was marred in the beginning, and now you may sooner almost kill him, then break him, and bring him in any good order again. Secondly, it must be done with great compassion and mercy, not in bitterness to ease one's self with the pain of the child, which is too barbarous cruelty. For in truth commonly, there is good cause why the father should be as much grieved or rather more than the child, because for the most part he doth but correct his own sins in his son; for if the child be cursed and froward, is it not because he hath seen the parents brawling and contentious? if he lie, hath not his father given him a pattern of dissembling, and if he swear being young, are not oaths too reefe in the family among elder folks? if he rail and speak evil, was not his parents dealing a precedent to him? Lightly, there be but few ill humours in the child, which he did not draw from the parents, and that ill sap which doth appear in the bud came first from the root. Therefore in pity, as smiting at themselves and their own sins, they must give chastisements to their children. Thirdly, it must be done with prayer, that God will give them wise hearts, to give most due and seasonable correction, and their children also soft hearts, to receive it with patience, and to their profit. Be it, that the child do well deserve correctio, yet to fly upon him in a passion, this is too beastly a rage. for a cow will not rush upon her calf in fury, nor a sheep will not deal so with her lamb, and indeed this doth but harden the child's heart, and embitter him, and make him more stubborn and fierce, and mischievous. Therefore that one may correct his child for some good end, it must be done with prayer, and so it shall be done also with great calmness and meekness, and without mixture of wrath and passion. For if the word and Sacrament, be unprofitable without God's blessing, which why should he give, if one think too much to ask it? much less may one look for either blessing or profit by the rod, unless he ask it of God. But being joined with prayer, because it is God's ordinance, God will give a blessing and it shall do good. A third duty to be performed in infancy, (especially belongs unto the mother, the former were common to both parents, but this is her special duty) to nurse it. Not to throw it from her so soon as she hath brought it into the world, but as God hath given her, as her womb to bear, so breasts and milk to nourish her child; so let her be thankful to God for the blessing, and use them to that end that he gave them. For this is so natural, that even the beasts will not omit it, the poorest and leanest beasts that is, yet will suckle her young ones herself, and will not be so unnatural, as to post them over to another. And this is noted of the good women in scripture that they did much rejoice in suckling their children with their own breasts, as Sarah saith, that now she shall give sueke, a thing that greatly gladded her heart. And it is noted as a plague and punishment to have a barren womb and dry breasts, and therefore it is foul fault when God hath given a good blessing for one wilfully to turn into a curse. Those women therefore that have failed in this duty, must be humbled as having omitted a good duty, that god required at their hands, & those that have done it, must do it still. For in the primitive Church, when widows were to be chosen that should have the sick and weak servants committed to their charge and tending, none were to be admitted to this office but those that had nourced their children themselves; though they were otherwise good women and virtuous, yet if they had not been so merciful to their children, there was a suspicion left, that (howsoever God would change and alter their hearts) if they were unnatural to those, that were so near to them, ye would be negligent to those that were further of them; and therefore they were not to be trusted with this office. So much for the duties which parents must perform to their children in their tender years. Now those follow which must be performed when they grow to more ripeness of years. And these are first, To bring them up in some profitable and lawful calling, by which they may live honestly and Christianly, and not be fruitlles burdens of the earth, and clogs to their friends, drones that must live on other men's sweat, and can do nothing themselves, but that they be trained up in some honest occasion, whereby they may be able to maintain themselves, and do some good to others. So Adam did, though he was rich enough, and had large possessions to leave to his sons. For they had the whole world to be divided amongst them, that was patrimony sufficient, yea he would not let his sons spend their time idly, & live like idle fellows having nothing to do, but brought up the one in husbandry, and the other in keeping sheep, probable and lawful vocations. The like is seen in Isaac, who was a great man, and of such great wealth, as that Abimelech the king confesseth he was greater and mightier than he. Notwithstanding all this greatness, jacobs' bringing up was not in idleness and sloth, but he was exercised in husbandry, and had very good skill in handling cattle, and had it not been for this, what would he have done when persecution came, when he was feign to leave his fathers, if he had done nothing before, and could have done nothing now, but eat and drink and sleep, who would have given him entertainment, and where should he have had maintenance on that price? but having been trained up laboriously, and being a very good shepherd, though he was gone from his father, yet he could take pains and get his living, so that every one would be willing to have had him; and the place where he came was much the better for him. And jacob himself till they begin to set up and enrich themselves, by this cruelty and oppression of others. Therefore either let it be well gotten or it will do them no good, for it carries the curse and plague of God, who will do more hurt then all the wealth can do good. Secondly, for the using while one hath it, use it well, be not a slave and a drudge for his children, but let one enjoy his portion, and take his part while he lives, and rejoice in God's benefits with thankfulness and temperateness. For it is a soul fault that one should say: O, I have many children, & what then? therefore, there is nothing but ravening and scraping: for God faith, that a good man is merciful and dareth, and his seed enjoyeth the blessing: he is merciful first to himself, for mercy gins at home, he will not be afraid to take a good meal, and enjoy God's benefits, because of his children, but is merciful in an honest cherishing his own body, and then he is merciful to others also abroad, he will lend, and do good to whom he can, and doing so, than his seed enjoyeth the blessing, they far the better for it. For indeed those children are always best provided for, whose parents bear this mind, that they had rather trust God with their children, than riches with their children; and make this their hope, when we are dead, yet God is alive. Indeed if God were dead or should not look to our children, though we were living, yet we might be afraid, and think they should be undone; but so long as God liveth, use the good means we can, and he will provide for the children of his servants. Therefore one should neither withhold himself, from any works of mercy, nor niggardly and pinchingly restrain himself of any necessary thing, yea any comfortable delight for his children's sake. Lastly for disposing, let this be the first and main rule, that those be used best, which are best, and those have most goods given them, that have more grace in their hearts. So jacob had the blessing, though Esau was the first borne, and joseph had the double portion, though he was the youngest but one of twelve. For grace makes the younger to be the elder, and sin makes the elder the younger; therefore he was indeed the right heir; for every one of the former ten had stained themselves with some soul and gross sin, which did put them out, and therefore they were justly disinherited. So Solomon was not David's eldest son, but he was the son of his age; yet he succeeded him in the kingdom, because the other were proud, and undutiful, and there was no hope that they would do any good in Church or common weal. This must be the first then, that grace have the first place; virtue must make the heir. Secondly, the other also must have their portion proportionably; not one all, and all the rest never a whit, as is contrary to the common practice, that the eldest must go away with the whole, and the rest have just nothing, as though he only were a lawful child, and the rest not legitimate; and hence grows much hurt and much heart burning, and emulation among brethren. Now God saith, parents must lay up for their children, not for one child only. And others that if they have no heir male, but all daughters, the heritage must be put away from them and given to some other; and why so forsooth? because of the name sake, that the name might continue; but how know you that he shall continue to keep up your name, or how know you that he may not live so, as that he shall be a blot to your name and to yourself, rather than a credit? why then should one for a foolish regard of name, break both God's law, and the law of nature too? For God hath appointed, Numbers. 27. That if there be no son the land and heritage shallbe divided among the daughters. And thus much for the duties both of parents and children. So much for the duties of parents and children. Now followeth the duties of servants and Masters. First, for the duties of servants. The first duty is reverence to their governor, and that is both inward and outward. The inward commanded in Ephes. b. 5. Servants be obedient with fear and trembling. 1. Peter. 2. 18. be subject to your Masters with all fear. 1. Tim, 6. 1. let servants count their masters worthy of all honour. So that it is not enough for a servant to perform all outward duties required at his hand, unless he begin with this first duty, to have his master in an high account in his heart, and to carry a reverend estimation of him in his heart; he must account him worthy all honour. Paul in that place speaks to christian servants which had unbelieving and infideli Masters; yet he would have them count such worthy of all honour; not that their infidelity did deserve to be honoured, but because they carried on them the authority of God, standing in Christ's place, as his vicegerents in the family. Because of God's ordinance thereof, and his commandment laid upon the servant he must reverence his master though an infidel. So that every christian servant must set his firm conclusion with himself; This is master and governor that God hath appointed over me, and that stands in God's room to me; therefore because of his place, and the charge laid on me by God, I will highly and reverently esteem of him. Secondly, this reverence must appear in the outward behaviour and carriage of the body. Else for one to pretend fear in the heart, and not declare it by the outward gestures, this is not sound dealing, but hypocrisy and falsehood. Therefore the inward account must show itself in the body, and in the actions of the body. As first, in not answering again, if they be at any time reproved, for any thing done amisle, they must not have a gainsaying proud and undutiful spirit, but in all good speeches and submissive carriage, manifest their inward reverence. But contrary to this is the unteverent behaviour of most servants, especially to poor men. if the master be poor and mean, and of small account in the world, the servants take themselves for his companions, and not as inferiors, they think themselves not bound to show any duty of subjection unto him; in standing bare, in bowing to him, and rising up be fore him; where as indeed, the poor man's servant is bound to be as dutiful to him, as if he were a Prince; for God's commandment respects not wealth, and the outward things, but only God's ordinance. Indeed if rich men did carry the person of God upon them, and the poor the person of an Angel, or some meaner creature, than it were some thing; their commission hath all one seal, and their authority in both is the self same; and he that will seem to reverence a rich master, and not a poor, is an hypocrite, and shows himself to be led by some carnal respect, not by God's commandment. And for one to deal undutifully with his poor master, that beside the sin is a double injury, for this is to add affliction to affliction. For if he be oppressed with contempt abroad, and be had in disgrace of others, the servant by his dutiful and reverent dealing should comfort and refresh him, and be a means to mitigate his grief; but to despise him at home, that is contemned of every one abroad; this is to lay a greater burden upon him, that all ready sinks under it. Therefore if servants reverence their masters, they must not give them froward speeches, but even outwardly show their inward account, and the more base their masters be in the world, the greater reward shall they have from God, and they show the more truth and grace to be in their hearts. For to reverence a rich man, that will not bear contempt, but will take him down and crush him; this the veriest hypocrite may do, even for his own peace. But here is sincerity, here is truth of heart and uprightness, if when the master is poor and mean and of no reckoning in the world, than the servant can reckon him worthy of honour, and serve him with reverence and give him his authority and full allowance in all good carriage, how ever others do debase and contemn him. A second thing outward, wherein inferiors and servants must show their reverence to their masters, is in having a care of their name, & not blazing outward their infirmities. For this is a fault of many servants, that being hired to do faithful service, they come as spies into the house, and to spy out infirmities in the family, and if they can but spy a fault and weakness in their governors, than out it must to the disgrace and defaming of the Master, and to bring an evil report upon him; this proves, that there is not that due account and estimation, for it proceeds from a disloyal & irreverend heart, when one cares not to speak ill of his governors. But as reverence must breed a good and lowly gesture and good words to the master, so it must also bring forth good speeches of the master, and a concealment so much as may be of his wants. And having these fruits, it is proved to be true and upright and not counterfeit and not dissembling. The second duty of servants is to obey the Master and Dame, for as they be but one flesh, so make but one government. So the holy Ghost saith, servants obey your masters in all things. That is to be understood, that are lawful; for if the master command, to lie, or swear, or break the Sabbath, that is not to be done; but in such case it is better to obey God then man. But in all indifferent and lawful things the servant is to submit himself and to obey. This obedience consists both in doing things commanded cheerfully, and willingly and faithfully, as also in suffering rebuke and correction, that shall be laid upon him, not only to yield to the commandment, but also to their chastisement; and as to do the work set unto them, so if the governor should administer correction unto them, to endure it with patience & meekness, for the time of their service and continuance, and not to make a brawling and contention. 1. Peter. 2. 18. Peter commands to fear the master. But what say you, if he be froward and churlish, yet reverence him still; I, but he corrects me unjustly; though he do, bear it quietly, submit thyself, and by how much the less one hath deserved it, the more reward shall he have from God, if with good and quiet heart he can be content to endure it, till God release him of it. for if one deseure sharp correction, and be content to have it, that is no thanks to him. when the these hath stolen and robbed, and is condemned to die, then for him to be content that the rope be put about his neck, and he cast of the ladder, that is no thanks, for he is worthy of it, and hath deserved it, and he shall have it whether he will or no, and every man will put to his hand to help him to it, but if one have done all good service with a good conscience, and discharge hsi duty faithfully, and yet not being kindly dealt with all, but for kindness to receive wrong, and for a reward stripes, then to subdue once one pride, to tame and master his flesh and in patience to recommend his cause to God; this is acceptable to God, this shows a great measure of grace, and here the less reward the master gives, God will give more, and Christ will recompense his masters unkindness with kindness from himself. But contrary to this, is the dealing of such, that may be bidden to do many things, but will do what they list; and than if they be rebuked, murmur, if corrected, strait seek to revenge. This is a beastly and rude thing, not to submit himself to God's yoke; And those parents which have children abroad, and hear such things of them, let them look to it be time, for certainly those that be stubborn abroad, let them get a little more strength and they will rebel at home; and he that will take the staff by the end, when his Master or Dame come to correct him, if the parents allow this, they shall have their heart full of woe and grief, if ever themselves come to give correction; and this is their excuse commonly; I deserve it not. But if narture should not be given till most servants confess they deserve it, it should never be given; for as every one is more damnably wild, more cursedly wicked, and all together rooted in sin; so he is more proud and froward, and will least yield himself to be faulty. But deserve it or not, every one hath deserved more at God's hand, by some other sin, and that God should set him in such a place, and God doth deserve that we should suffer a little for his sake, that set his son to suffer so much for our sakes. The third duty of servants, is faithfulness, as is commanded Tit. 2. 10. That they show all good faithfulness. How is that? not pickers or stealers; that is not faithfulness. The servant than must be faithful in his Master's good, and as thirsty and diligent in doing the works of his masters family, as if it were the work of his own own family and for himself. Let him look that no ill gotten goods cleave to his hands, for this is a foul treachery, when the master gives him wages, and meat and drink and things due and fit, to become a these and rob him; this is against the law of nature and of nations, to deceive him, and bcome a so to him that trusts one, and puts confidence in him. Therefore this serves to reprove such as will be prigging and filching and converting their master's goods to themselves. If either they look for sound peace and comfort to their conscience, they must make restitution of all such things. This is one thing then to restrain one, let him remember that how much soever he steals: so much he must restore; and the fifth part thereto, or if he keep it, he keeps God's curse with it, and a woe to his own conscience. Therefore they sin highly that care not what loss they bring to their master if it be secret. And also in an other kind of unfaithfulness is in riotous servants, that can rid of no work, but meat and drink, to carouse and drink healths, and drink one an other under the table; let them alone they be men of proof, for such matters, but if it be to do any thing of good service to the family, that the master should be the better for it, yet can do nothing. These be unfaithful; for an idle person is a companion with the waister, and such be thieves, for they live out of a calling, they obey no law, nor have any warrant from God to use any of his creatures. A fourth duty in servants, is to serve God in their calling. For admit one do all the former. that he reverence his master in his heart, and never give him an ill word or show a froward gesture, never disobey him, nor be unfaithful nor idle, but so careful, that he would not rob his master of the least matter in his greatest necessity: yet all this will afford no comfort, unless one have done it for conscience, and hath served God in it. This is the main duty and pillar of the rest, that one do it not principally because his master commands, but because God commands, not because his masters eye is upon him, but because God's pure eyes behold him, either to punish him if he do not his duty, or to reward him if he do it faithfully. This is the cheese point at which servants must aim; Commandment. Ephes. 6. 5. In singleness of your heart as unto Christ. And there is a reason why one must chiefly seek to please God and not man, for if one do so, this will follow, that one shall not do it in eye service, that is this, when the Master looks on to be so nimble and ready to do as much as two or three; but no sooner the masters eye is turned away, but all is given over and the time spent idle, and nothing is done, or if it be 'tis naughtily and negligently. But where this is not, that one chief respects God, his obedience can never be constant, it is but by sits and starts, and hangs upon the master's eye; take away that and all is done. Secondly, if one serve not God, than he, is straight discouraged at unkindness, here's no reward for ones pains, no respect had of one's labour; indeed if oneserue his master only, he may truly say so of times, but if one serve God and do it in obedience to God, he cannot at any time say, here is no consideration had of one's diligence; 'ttwere impious to say so, & to make God a liar & unfaithful. but there is sufficient consideration and reward if one serve God, for than if his master do not recompense him, he whom he serveth will. As the example of jacob shows. He serve a covetous master one that made no conscience of his promise to a poor man, as this is always the trick of a covetous man, he cares not what promise he break to a poor man. Yet jacob made conscience of his duty, and endured his covetousness for twenty years space, and served him to with all his might, so that he was pnicht by heat in the day, by cold in the night, and if sleep departed from his eyes, and if ever any thing were spoiled by wild beasts, he made it good; yet Laban all this while did nothing but seek to eat him up and to raven all from him that he could. Then God comes and tells him, that though Laban was thus churlish yet he could have wages enough and because he served God, God will pay him though man do not, and so he did and that thoroughly and fully; for by Gods own hand and providence most of Laban's best cattle were turned to jacob, and so he grew far more wealthy, & had a larger recompense than ever he looked for. So that if on serve two masters he shall commonly have double wages. For God will incline the heart of his masters to favour him when he is faithful, and himself also will fully reward him with abundant blessing in his soul and body and conscience and name and posterity after him. For no man ever served God in a calling, but he may as well pray for God's blessing and as surely look for it, be the work never so mean and base, that he goes about, as the minister when he preacheth or prayeth or administereth the sacrament or doth any work of his calling. The last duty of servants is to pray for their governors, and for good success upon their labours in their governors business. This is commanded. 1. Tim. 2. Where it is commanded that not every place of authority one is in, the inferior should pray to God for him, if he be bad to convert him, & be merciful to him, if good, to strengthen him, and give him continuance and increase of these graces. Likewise, when servants go about matters of weight concerning their master, they must pray to God for direction and success; as when Abraham trusted his servant with a great matter, namely to fetch a wife for his son: he goes about with prayer to God to direct him; and give him a good proceeding and event; and where God had blessed him; he gives thanks to God and praiseth him. as he would not trust his own strength but calls to God for assistance, so having obtained assistance he lets God have the praise, and then when he was entreated to stay ten days and might have had all courteous and liberal entertainment, yet he would not, but tells them that seethe God had blessed him, and his master expected his coming, they should not now hinder him, and nothing could contain him from his Master that looked for him. This confutes those that never pray God to give a blessing to their governors, and to bestow grace upon their masters, and hence it justly comes to pass, that they want many good things from their masters which they should have, because they perform not all the duties of a good servant, in that they call not upon God for their master. And those are also reproved that will be desirous to be employed in their master's affairs, and to have dealing in businesses committed to them, but they are so presumptuous in a carnal confidence of their own ability, that they run boy strously and rudely upon matters, not entreating the help of the great God in things of great moment, and then it is just that God should cross them, because they take away that he never sanctified, and if they will not ask a blessing, is not it righteous that he should turn their wit into folly, and though they go about it prudently, cross and overturn all their policy, because they trust more in policy then in his blessing? The servant therefore must crave God's assistance, that he may use good means, after a good manner, and with good success. And an other use here is to be made of those which have been servants, but now are not; this is their duty, even to go back and see, wherein they have failed in any of these things, and for that ask mercy at God's hand and crave pardon, else they shall be liable to these two evils. First; that God may justly plague them now for their former sins, and secondly, that as they failed in their duty to their masters, so their servants shall fail in duty to them, whereas if one have repent, he may look and have some hope that God in mercy will so order his servants hearts, as that they shall not recompense his own evil unto him, because the blood of Christ hath washed it away. But such as will pilfer & deal wickedly with their masters, & not repent for it, and make some repentance, it is most just from God, that they themselves should be spoiled and robbed without any amends. Thus much concerning the duties of servants; the duties of the master follow. For as God binds the inferior to his duty, so he requires that the superior be careful in his place and calling too. Now the master's duties consist in two main points. Namely, in choosing them with wisdom and discretion, and in using them with a good conscience, a good wise choice and a christian and honest use. Now for choosing the main duty and the chief thing to be regarded is, that they get such under their roof as be the servants of God, such as have grace and virtue in their hearts, & carry a good conscience with them. This duty is confirmed by the example of David, Psal. 101. where his example sets down a rule how every one should order his family. He shows that for wicked persons, teltales, proud persons, swaggerers, such as have great looks & no grace, he would have none of them for his servants, but those that were religious upright, such should be his servants. And there is good reason why one should be careful to take none into his family but Christias, for if they be not faithful to God, as sure as God lives they will never be faithful to their master. For all obedience and faithfulness flows from the first table, & gins there, but if a man neglect his duty where he hath more hands to tie him to it, he will be much more slack where he hath fewer bands. Secondly, a wicked person is very contagious, and will infect the children with his lawdnesse and evil behaviour; and indeed many can tell by experience, that the ill example, and the wild persuasions of one ungodly, will do more harm to the children, than all that many good servants can do, will do them good. So that this is even to bring a leprous person among the whole, and a contagious man among the sound. Thirdly, a wicked person doth bring God's curse upon the family, even as a good servant hath God's blessing going with him as we see in joseph. So when an ungodly sinful fellow hath the fingering and and dealing in a matter, the curse of God pursues and follows him, for so it is said: The curse of God is upon the house of the swearer, and upon the house of the these, not only upon his own heart, but even upon the house and habitation, where such an one is kept and maintained and countenanced. But shall I be plagued and punished for my servants sins? yes and justly too; for he that will relieve and retain such an one, that he knows is an enemy to God, must needs open his doors to the curse of God. So that if one would not have the curse of God to rest upon his house, nor unfaithfulness in his servants, nor his house poisoned with that leprosy, which, only the blood of Christ can heal, let him take good advice in choosing his servants, and in planting his family. And thus wisely men can deal for other matters, for he that purposeth to plant him a good orchard, will not run to every hedge and every grove, and all the bramble bushes he can see, and thence take him plants for his orchard; but if he hope for any benefit by his orchard, he will make prousion for the best graffs and sciences he can get, and those will he set in his orchard, and so he hopes it may hereafter turn him to good profit. But if one would say, why I hope, and I look to have as fruitful and commodious an orchard as any man in the parish; but what doth he in the mean while, what course takes he in planting it, why here's a briar & there is a crabtree, and there a thorn; these be all the plants he looks for, and hence he cuts all his sciences; why then it is plain he doth but dissemble, he is not in good earnest. So for those that be sheepemasters and hope for commodity that way, they will inquire and mark out of what ground, the sheep they purpose to buy come, where they were bred, & if they were bred in a rotten ground, especially if they have a rotten bleak too, he will not put them in his fold, nor let them come among the rest, least they should be all infected. Will one deal thus for his orchard, and for his sheep, and should he not consider likewise in planting his family? When he takes a servant into his fold, out of what pasture comes he? hath he been brought up in a rotten ground? In a place of disorder of riot, of swearing of breaking the Sabbath, and such like? and hath he a rotten bleak? will swear, will he lie, will he speak filthily, doth he look like a swaggerer, and like a ruffian? and will you venture on yet? then you are a foolish master, and love neither yourself, nor your house, nor children, if you take such unto them, that will either infect them if they be not very good, or if they be, will vex and molest them. Therefore here many masters are to be reproved; that scorn to be admonished of the minister, but God will find them out, that use more care by far in planting their orchards, and choosing sheep to breed, than they do in planting their family and choosing out servants. Such as may bring glory to God, and profit to the Church, and be for their own commodity also. And yet this folly reigns in them too, that of all men they are the most ready, to complain of ill servants, and how never any was so troubled as they, with untrusty servants, that they must still be changing. As if one should say, never any man had so bad an orchard, why? what is the matter? you see others have pears, and apples, and plums, and good fruit; and I come to mine, and find nothing but hips and haws, and sloes. I pray you what did you plant there then? did not you set thorns and brambles? and can you look for better commodity of such wares? Therefore even thank yourself, and your own folly, that could make no better a choice at the first; so for these masters; will they take servants at all adventures, and then cry out, they be not faithful? let them blame themselves then, that would not at the first see they were religious, afore they entertained them. It is then a great and common fault amongst most masters, that have no regard of grace and religion; but if he be such an one as will take a little wages, and please him in every thing, and serve his lust; take him, what ever he be, papist, atheist, swaggerer, these, drunkard, or anything, care not. That is the least part of their thought. But no man shall have God's blessing in his service, unless he will choose such as will serve God. The second point of the master's duty is in using, and that when they dwell together in part. direction in recompense. matters of religion. matters of calling. For direction in matters of religion and God's service, the master must look that they come to the public assemblies in due time, and that they tarry it out, and sit in a convenient place where they may hear & learn, and not in such by-corners and obscure odd places, where they spend their time in prating or scoffing or sleeping or such like. This is no good direction in the master, when he lets his servants come into the Church to proclaim their own shame and his disgrace. Therefore first he must deal with them plainly; you must serve God, if ye serve me, and be religious in God's house if ye will have any countenance in my house. Secondly, for the works and business of their calling, the master's direction is necessary, and he must appoint the work, and set every one his place and duty which he must do, else the house may be full of servants, and full of confusion, and nothing be well done or in any good order. And this is commended in the virtuous woman, Proverbs. 31. that she gives her servants their portion of meat and of work; the master therefore that the house may be well ordered, must let every one know his place and calling, and his task, that the weaker may have the weaker work, and the stronger the stronger. For the master must consider his work and business that is to be done, and what his servants can do, so that none of them may be oppressed, nor any be idle; for if either of these things come to pass, that his servants be either ouerburthened or else may loiter, it is for want of good direction in the governor, the house might be enriched, every thing might be done in good order, and would fall out in their just and due compass, when every one were diligent in his place, and set to do that thing to which he was most sit. For want of this it comes to pass, that many foolish masters when they see things fall out amiss, and there is not that good order that should be, are ready to chafe and fret, and then they cry out, what disorder? And so they may well enough indeed; for there is disorder and confusion, but where gins it? Is it not from the disordered government and governor? because he performs not his duty well, the others can do no good. Like as if a foolish pilot at the stern, should never give any direction to those in other offices about the ship, when, and what they should do, he might sweat and toil himself, but the ship might be dashed against every rock, and sink well enough, and all through his folly in want of good guiding. But if the master be diligent in his place to direct his servants, and to appoint them what is to be done, then if he see any fault and negligence, he may and must let them hear of it. And if admonition will not do, nor a rebuke serve the turn, than chastisement and correction must follow, for the rod is for the fools back. But always in correction, these rules must be observed. First, that it be not in passion to ease one's self by the servants pain, but with compassion to help him out of his sin. Secondly, that it be joined with prayer, or else it is not instruction but revenge. Thirdly, that for ordinary, and lesser one take not notice of them, but let them slip: as in Ecclesiast. 7. 23. he saith: Give not thine heart to all the words that men speak, lest thou hear thy servant cursing thee, for oftentimes thine heart knoweth that thou also hast cursed others. Solomon would not have one have too quick an ear to mark and take notice of the ill speeches of his servants, and he adds a good reason; be cause no man is so good, but his heart can tell him that he himself hath spoken as bad words against his governors and betters, so that sith he himself hath been injurious to his superiors, it should make him something to pass by the injury of his inferiors. Thus much for direction. The next part of the master's duty to the servant that dwelleth with him, is in recompense, as he must be diligent in setting him to work; and look that he discharge the task laid upon him according to his strength; so there must be recompense made first in wages, and that proportionable to the measure of their work which they do, and paid also in the time, appointed. The master must not put of his servant from day to day, to make him groan and sigh to God, or else for need to theeve and steal from him. It is a very dishonest thing in the master not to pay his servants due wages, and that in due season, keeping day and in good terms, and willingly and cheerfully. It is a most indign and base thing, that the servant should see such a greedy covetousness in him, as that he pays him with grudging, and so unwillingly, that he must be constrained to beg for it, as if it were an alms. And thus he diminisheth his authority, and lessons his reverence exceedingly, when they can perceive that he doth wholly serve himself, and is willing enough to have as much work done as may be, but is very loath to part with any wages. A second matter of recompense is in the diet, and food of his servants. While they be well and in good health, he must see that they have wholesome & sufficient food, and that in due season, and convenient time. For it is more than barbarous cruelty for one to ride his horse hard all day, and at night rain him up without meat, to repair and sustain his strength; and he were worse than a beast that would deal so with a beast, but much more to deal thus with a man that bears the image of God, and is redeemed with the blood of Christ jesus as well as the master, to wear him out, and spend his body, and not allow him that nourishment, that may keep his strength in repair, is more than barbarous and sauge cruelty. Therefore while the servant is in health, the master must see that he have all things necessary for health and sustenance, such for quality as it be wholesome, & so much for quantity as it be sussicient, that he be no way pinched or weakened. Then if the servant be sick, he must provide to his power all good means for his health and recovery, and for the good looking to hime in time of his weakness. And this is noted as a matter of commendation in the Centurion, that when his servant was sick, he went to Christ and took the best way he could device for his help and ease. For the master in the sickness of his servant is to look to the hand of God that smiteth him, and thereby to be humbled; for it is a chastisement laid upon him that God by his own hand immediately should turn those into a burden and trouble to him, that he did hire for helps and for his profit, and so hoped they should have. Therefore he must submit himself to God, and as well in obedience to God, as in a pitiful heart to his distressed, be diligent both to pray to God for him, and to use all lawful and good means for his ease and secure. Thus men will deal with very beasts; If it be an horse or ox, that when he was well, was very serviceable, and by it painful travel brought in much profit unto the master, if he be diseased by some sore or sickness, he will let him have rest and look carefully to him, that he want nothing, and take the counsel of some one that is skilful in such matters, for some drench or medicine that may help his horse or ox, & restore his health. Thus men will deal with a beast, but what master almost can be found, that doth not plainly prove, that he loves a beast more for his commodity sake, than he doth a man for God's sake? for he that will be content to be at cost and charges, and some trouble also with his diseased and sick horse, his sick servant may lie and die, and he will never come at him, nor seek any remedy for him, but rather increase his pains by murmuring and grudging, that he eats, and he drinks and doth nothing but spend, and burden the family. And when God's hand hath restrained him from working, and not his own negligence, and ofttimes when he gets his weakness by faithful and painful service done to him, than some are so cruelly and miserably covetous, as that they will abate so much of their wages, as the time of their sickness comes to. And when he suffers pain and grief enough by his sickness, than he that should look to healing of him, doth not only neglect that, but also, gleans from him, and robs him of his wages, which is a double sin and injury. So much for the duty of masters to their servants that dwell with them. Now when they part, the master's duty is to look that he send not his servant away empty, but do something for him according to the blessing of God upon him by his servants labour, & according to his own ability; and look how much longer time the servant hath been with him, and how much more faithful service he hath done to him, by so much more must he be frank and bountiful in respecting and believing him. Contrary to this is the dealing of those shisters, that must have new servants every year, for that either they be so bad themselves as none will stay with them longer than needs they must, or else they entertain such ungodly persons into there family, as it is not sit that they should tarry long in any place. And those that take in such manner servants as deserve no recompense, because they employ their labour about such things, as the family hath no benefit by them, but are fit only to serve their masters lust, in vanity and foolishness: for such it is just that though they dwell many years in a place they should have no reward given them, because their labour hath brought no good to the family, no body hath been a gainer or bettered by it. but here was a great fault on both parts; for both the Master was a fool to give harbour to such unprofitable companions, and the servant was a fool, to spend his time and pains about such base service as could be benefit to no body; and here it is just that both should be losers. But when one hath had a servant that hath been with him a long time and done him faithful service, so employing his labour and spending both his days and strength as that some profit and commodity redownds to the family; And the masters estate hath been better by his careful diligence; now by continuance of time and by this profitable society they had, the servant should grow to be unto him as a child, and he if he will seem to be one of a good nature upon so long experience of his faithful and loving carriage, should put on the affection of father to him. For indeed nature shows that it is a shame for one to put away his old servant, that hath worn out his body in his service, without bestowing his liberality upon him in some measure, according to his own ability and his servants labours. But it is the custom of most men now a days (so wretchedly covetous are they grown,) that they deal with their servants as one would deal with an horse when he grows old and can do nothing any longer, that may bring profit, even pull his skin over his ears and cast his body to the dogs; and thus brutish are unnatural men to their servants ofttimes, toil them while they can labour, consume their strength and spend them out, then age will come and the bones will grow weak, and the body wax feeble and faint; one cannot be always young and strong, and what then? Then turn them out of doors poor and helpless into the wide world, to shift for themselves as they can; and they must either beg, or steal, or starve, and thus it comes to pass that many become thieves and vagrant beggars, through the master's base niggardliness, that would not do his duty in bestowing some proportionable and competent relief upon them. So much for their duties that be further of from equality in the family, as parents and child, Masters and servants. Now those that are more equal are the husband and wife, whose duties are either common to both or more particular to either of them. The common duties are these. First, they must love one an other with a pure heart fervently. This duty both husband and wife must perform naturally one to an other. Which that they may the better strive for, let us consider of some excellent commodities, that will proceed from this love and which indeed will show in their practice whether their be this love or not. First, this benefit will certainly ensue, where there is love between man and wife, they will be chaste and true hearted, so far as they love one the other truly, they are guarded from all strange lusts even in heart, that they will not allow any unchaste desire, much less any unchaste look or action. For so in Proverbs. 5. 19 20. Delight in thy wife and rejoice in her love, for why shouldest thou go after strange women? As if he had said, sure enough if thou do not love thy wife, thou wilt follow a whoare, or at the least art in danger to do it; but if thou love thy wife, truly thou art strengthened against a stranger. And so may it be said of the woman concerning her husband. For it is not the having of a wife that makes a man chaste, and keeps him from filthiness, but the loving of his wife that will keep him; and so it is not the having of an husband, that makes a woman honest, and preserves her from adulterers, but it is the loving of her husband which will do it. For many married men and women, live filthily and impurely; but if they did love one an other they were safe from that fault. This then is one benefit, it is a most sure defence of ones chastity to love each other. another benefit that constant love will bring is, that they shall be very patiented; abundance of love breeds abundance of patience, for love hopes all things and suffer all things. And love is not provoked, but where there is little love, their is little bearing and little hoping, and there they be quickly provoked; upon every light and small defect or fault, they grow to chase and brawls, and then who ever was troubled with such a husband or such a wife? Nay they might rather say who ever had such an unloving and unkind heart as I? for if there were that love that should be, and in that measure that there is that love, they would bear with patience and meakenesse such infirmities, and would not be so quickly provoked nay not by greater matters. As the mother that in good earnest and without dissembling loves her little child though it cry all night and be unquiet and break her sleep and disquiet her very much; yet she will not fling it out of doors, nor lay it at further end of the house, furthest from her, but she useth it kindly and will do what she can to still it, and when it cries she will sing, and in the morning they be as good friends as ever before, and she feeds it, and tends it never a whit the less for all the night's trouble. One that were not acquainted, and knew not the love of the mother would wonder; why? did it not disquiet your rest all night, and can you be so merry with it now? Yes she can, for she loved it, and she hath forgotten all that in the morning. And so indeed, could the husband and wife love one an other with such a pure and christian love, they would bear much, and endure much, and yet love never a whit the less. For love is all ways a breastplate against impatience. A third profit that springs from love is, that love edifies; and love seeks not it own things; therefore if they love one an other, they will in all things seek the good one of another; and than if he see a fault in his wife he will tell her of it meekly and gently, and labour to bring her to amendment; & then if he see any fault of his part, she will with all reverence and humility admonish him of it. But on the contrary, where there is not love, they will regard their own ease more than the salvation one of an other. Then if the husband see his wife in any fault, he thinks, indeed it is a sin, but if I come to tell her of it, she will straight be in a passion and chafe, and so the wife; I confess this sin is dangerous to my husband's soul, but if I should go about to admonish him, he is so hiddie, that he would be bitter & furious against me presently. But now here is a great want of love in either party. For what though your wife will be in a passion? he that loves his wife, would rather she should be in passion against him for a little time, then God with her for ever. And the wife that loves her husband would more willingly suffer her husband's anger and futie for a while for well doing, them he should suffer God's wrath eternally for ill doing. Whereas they not loving one an other, put it of with silence & dare not speak. A fourth fruit of love is, that it arms one against jealousy, the poison of all duty; for love will neither be suspicious in matters of goods, nor jealous in matters of the body. For all jealousy and suspicion (I speak of evil jealousy and suspicion for if their be evident and apparent causes and reasons, than it is just and no fault) but all ill jealousy & causeless suspicion ariseth of one of these two points. First, either that one is or hath been wicked himself, and having been faulty and nought himself, he is ready to judge others by himself, and to measure all with his own measure, or else from a doting affection, that one makes a God of this or that thing, & this is not true love. So when the wife dotes foolishly upon her husband, and makes an idol of him; then is she quickly ready to be jealous, whereas a true and sound love would work the contrary effect in her. So for matters of goods, he that trusts in them will trust no body with them, but is always suspicious and misdemeaning, and will neither trust wife, nor servants, nor children nor any, not because they would not deal faithfully enough, but because he makes that his God. And therefore is immoderately afraid to lose it; but where there is a pure and servant love, that will cut of all needless and misdeeming both in goods and body. This is the first duty that is common both to husband and wife. The second follows, and that is faithfulness. That both bend their wits and all their endeavours, to the help each of other and to the common good of the family. The husband must not follow his private pleasure and delight, nor the wife her own ease & pride, but though by nature they could both be content to seek themselves; Yet they must strive both to build up the house, and to do good one to an other and not hurt. Because they stand in the place of Christ to those that are committed unto them both for their souls and bodies. First then, the husband and wife must be faithful in their bodies one to an other, else, they break the covenant of God. For marriage is not a covenant of man, but a covenant of God; where in the parties bind themselves to God and they be in recognizance in heaven, to keep themselves pure and chaste one to an other. Then for other matters, there must be one purse and one heart, and hand for the good of the family, and each of other. But now if the wife be wasteful and idle, than she like a foolish woman pulls down her house; And if the husband be an unthrift, and consume and spend that idly and vainly to serve his lust, or pride or any sin, that might help his wife and children, and be a means to make them live plentifully and cheerfully, whereas now they are pinched with want and necessity; this lavishing is a great unfaithfulness, and comes accompanied with many inconveniences. So much for the general duties belonging both to husband and wife. The particular follow. And first, the wife must fear her husband as is commanded in Ephes. 5. 33. Let the wife see that she fear her husband. and 1. Peter. 3. 2. The Apostle requires a conversation with fear. So that if ever the wife will be comfortable and profitable to the husband and do any good in the family, she must have a care of her heart, and look that she carry an inward fear to her husband; for the husband is the wives head even as Christ is the head of the Church, and even as the Church must fear Christ jesus, so must the women also fear their husbands; And this inward fear must be showed by an outward meekness & lowliness in the speeches and carriage to the husband. As in the place above named out of Peter he saith they must be attired with a meek and quiet spirit; she must not be passionate and froward to him either to any of the family in his sight, but should have such a regard of his presence, as that should govern her tongue and countenance, so that it may not be offensive or troublesome to him. And for her speech, neither when they be kind and loving together must she grow into gross terms, nor if any jarte or offence come, rush into tart and sour words, to ease herself upon her husband whom she should fear. Thus must she imitate Sarah and good women as Peter saith, and in so doing she shall prove herself a daughter of Sarah a true christian. but contrarily if she behave herself rudely and unmannerly in her husband's sight to grieve him and offend him, she fails in the first and main duty of a good wife, and so far shall surely come short of all the rest. The second duty of the wife is constant obedience and subjection. Now in what, and after what manner this obedience must be performed, the holy ghost doth declare. for in general there is no woman almost so rude, but she will yield that she must obey her husband; but in particular things there grows the question and in the manner of it there is the failing. Therefore the Apostle hath to put all out of doubt set down both the matter and manner. Ephes. 5. 24. As the Church is in subjection to Christ, so let the wife be to the husband in all things. For the things in which she must obey he says, in all things, meaning in all lawful things. for the commandment of the husband is as it were the stamp of God set upon the thing commanded, and if she rebel against his commandment she rebels against God; the wife then must persuade herself that her husband's charge is God's charge, and when he speaks God speaks, and therefore she must resolve to obey him in all things. Then for the manner he saith as the Church obeys Christ. Now we know that the Church obeys Christ willingly & cheerfully with a free heart, and though the things which Christ command's it be often times very contrary to nature, and no whit at all delightful to the flesh, yet the true Church will more set by the commandment of Christ then her own pleasure, and have a greater regard to please him then to serve the desires of the flesh. Therefore the wife must obey her husband in all things cheerfully and willingly without gainsaying. These be the duties of a worthy woman, of a daughter of Abraham and a christian wife. Which so far as she is careful to perform, so far as she may look that her husband should do the duty of a good husband unto her, or if he do not, yet God will reward her liberally. For such a woman is much set by of God, and that not with an idle affection that no body can see, but with such a working love as shall show itself by good effect outwardly in plentiful blessings on her soul and body, if she can frame for conscience sake to God, to yield a willing and free obedience to her husband in all lawful things & that with a meek & lowly carriage of herself proceeding from an holy fear and reverence of him being in God's stead. Now follow the special duties of an husband, for he hath not all these privileges for nothing, and those consist in two main points. In Governing her wisely by cohabitation, to dwell with her edification as a man of knowledge. for maintenance employment. performing all due benevolence First for cohabitation. The first duty of the husband is to dwell with his wife, that seethe there is a near and dear society betwixt them, and of all the nearest; for she is to him as the Church unto Christ, flesh of his flesh and bone of his bone; therefore he must be willing to have his abode to walk with her, and talk with her and let her have all comfortable familiarity with him: that she may see, he delighteth in her company and may well know, that of all others she is his most welcome companion. And so in the law it was commanded that the first year any one was married, he might dwell at home & rejoice with his wife for that whole year, what ever affairs of the common wealth or jars were abroad, yet he was by God's laws freed, so that neither King nor captain might command his service from home, but he must dwell with his wife that she might have experience of his love, and have comfort by him, that by long continuance and society, their hearts might be so nearly glued as nothing might rend them a sunder. This confutes those foolish men indeed not worthy to carry the names of husbands, that can take more delight in any foolish riotous and unthrifty company, & have more pleasure in any foolish vain and lewd exercises, then in the society of the loving and kind wife; that are never so merry as when the wife is absent, and never dampish and churlish but with her. So if that it may well be seen, that her company is a burden and her presence a clog unto them, such as dwell with hawks and hounds and drunkards and gamesters not with their wives. These shall carry the brand and name of fools so long as they have no more care to prevent so much ill, and do so much good as if they had any godly wisdom or love to their wives they might. For what do they but flying themselves into danger & lay their wives naked to Satan's tentation? yea & give just occasion to them to think that they love the not. o but we must have our delights & follow our sports: & pray you why? might not the wife say, I must have my delight too & have part of recreation as well as part of the trouble is mine, yet this would not be counted a good excuse for a woman to be ranging abroad, but they look that she should accept their company and be willing to be with them, and why should not they then be as willing to dwell with them according to God's commandment? So that the husband must dwell with his wife, and never departed from her but upon a lawful and good calling: and then also so, as she may perceive, he doth rend himself in twain, and carries but a part of himself, but still leaves his heart at home with his wife. Secondly, He must dwell with her as a man of knowledge, and edify her both by a good example, and also by good instructions. For his example, first, he must carry himself so wisely, and so holily, as that he may see in him a pattern & image of grace and wisdom, he must be a glass unto her by looking into which, she may learn to attire herself in all holy wisdom. Therefore he must neither be froward, testy, or lumpish, for than he shall be hated, nor light, vain, and foolish, for than he shall be despised. He must not be base, mising, and niggardly, for then his base heart will breed a base estimation of him, neither must he be prodigal, lavish and unthrifty, for than he shall so pinch himself with want and necessity, as that he shall not be able to relieve and refresh his family, and then he deprives himself of his reverence. For want of this wise and holy carriage it comes to pass, that many can speak much of the weakness of a woman, and make large discourses of the impotency of that sex, when indeed it is long of themselves, as if the head should lead the body among briars and thorns, and dash it against every wall, and then complain, what? was ever head joined to such a body, see how it smarts, & aches, and takes on. So many foolish men when they should frame themselves so, as to draw their wives to godliness and reverence by their example, they by rude and absurd behaviour draw themselves into contempt, and put undutifulness upon their wives as it were perforce, and then are ready to complain and exclaim of them, when they should rather cry out of their own folly. Next the husband must edify his wife by instruction, for so, 1. Cor. 14. 35. the Apostle saith, If women will learn they must ask their husbands at home. The husband than must be so well furnished with sound knowledge, as that he must be able to teach his wife, and sow the seed of God's word in her conscience. And one special and chief part of wisdom in the husband, by which he must learn to frame his instruction, is to observe those good things which he seethe in his wife, and to cherish them; for nothing is more forcible to encourage a woman in any good thing, then that she perceiveth that her husband doth work and approve those good things which are in her, as well as the faults to reprove them; and for want of this encouragement that men are continually chiding, and never go about to nourish any good thing, it falls out that many women which by good usage might be brought to goodness, grow too distemperate in rage and passion. And as he must labour to increase the good things that are in her, so also he must seek to amend and cure those things that are faulty, wherein she doth amiss, & for ordinary infirmities he must pass by them; only pray to God for her. But if it be a thing that needeth physic, and must have a medicine; a wise governor, will choose his fittest time, and consider the nature and disposition of a wife; that if she be of a gentle spirit, he may use gentle means which will then do most good, but if she be of a more hard nature, rougher means must be used, and she must be dealt withal after a more round manner, but always provided, that it never be done in passion and before others, but with a quiet and merciful heart, that she may see that he seeketh her salvation and not disgrace; not to ease himself upon her, but to convert her soul. But if the husband be violent in company to reprove, of bad he shall make her worse, and more alienate her from him, because she seethe, that she hath a fool that is not a saviour, but a destroyer. And for want of this diligent care in choosing time and place, and observing the nature of the party, it comes to pass that rebukes which in themselves are good, and aught to be performed, do more hurt then good, because he observes not where he doth it, but reproves her before company, to which he should not disclose his and her shame. And then also most unseasonably and untimely, for when she is out of temper, and passion hath already overcome her, than he falls to administer his physic as it were upon a full stomach. Whereas he should patiently wait for a fit time, and not be so foolish as when she is gone, and anger hath overrulde her, then to look that she should upon a words warning return and come again into her right mind, & upon the sudden reform all that is amiss, for this is not wisdom but testimony of his folly, rather than of any true love or discretion. But what? shall one let his wife go away so, & take her course? No, but he must at that instant speak to God for her, when she is not fit to be spoken to. And afer when the coast is clear, & all is quiet, then with a loving heart & good countenance, & yet with plain and evident proofs and reproofs out of God's word, he must show her fault, that godly sorrow may bring her to repentance and amendment. And by these means he may govern well. another duty of the husband is, in giving her all honour and due benevolence, which stands in two things. First, in giving and allowing her all maintenance & needful helps both for necessity, and also for honest and Christian recreation and delight, so far, as his estate, and hers requireth, and their abilities do afford, and he must do this willingly, liberally, and freely, not tarrying till it be begged, nor gotten from him by importunate entreaty, as of one should wring it out of a Nabals hand, like as if it were water out of a flint stone, for this is a great suspicion of want of love. For love is always bountiful, and besides that it lessons the benefit by the one half, when it must be haled as it were by main strength from him. Therefore he must consider, and before he be asked, provide what he sees necessary for her, and what may be after a Christian sort delightful unto her, & prevent her with the gift, even as a father that loves his child will not tarry, till the child must come and beg & apparel or meat but he doth cast before hand how to help him, & unrequested gives him things that be needful; much more than must he do thus to his wife, which is the one part of himself, and nearer, and should be dearer also unto him then any other. A Second duty wherein his due benevolence must show itself, is in giving her due employment, he must observe and mark the gifts of wisdom and government, or what ever else God hath given her, that he may set them on work and employ them. And hereby he shall show his love unto her, and the confidence that he puts in her. For it is said of a good wife in the Proverbs. 31. That the heart of her husband trusts in her. And this is a means also to keep her from discouragement and idleness, and besides it will turn to the great good and profit of the family. Which confutes the practice of many foolish husbands, that be busy bodies, and will have all come through their hands; and there nothing goes well through any hand, because of this disordered confusion, as if the Pilot would both hold the stern, and hoist up the sail, and be upon the hatches, and sit upon the nest and labour at the pump, and odd all himself, it must needs go ill with the ship, and that is in continual danger of sinking. But those gifts that God hath given the wife, the husband must see them employed, and then she shallbe a fellow-helper unto him, and bring a blessing upon the family by her labour. And so much for the duties of husband and wife, which I do not so speak as though is were in the power or nature of any man or woman to perform these duties; nay, by nature men be inclined to the contrary. The wife is naturally disobedient and stubborn, prone to conteme and despise her husband, and he is prone to be wandering abroad, and take more delight in any one's company then his own wives, and if he be with her at any time, he is so destitute of all true saving knowledge, as that he is ready always to be either light or foolish, or else sour and churlish, and to do her hurt by his example and make her worse rather than better, and both of them are destitute of all true and spiritual love one of the other. But God shows these duties in his word, to the end that we seeing our sins and our weakness, might bewail our wants before God, and beseech him that requires these things at our hands, to work these things in our hearts: and as he hath given us these good commandments, & to give us grace to make our hearts good to keep the commandments. And he that makes this use of the law, he profits by the doctrine. But if any be so blind, and so unacquainted with the wickedness of his own heart, as that he dream of some strength in himself, to do these duties; it is certain, he never did perform any of them in truth, nor shall ever till he do lament his wants with unfeigned grief before God, & desire him to make him obedient, as well to give him a charge of obedience. And thus much concerning the duties of private persons. As namely of parents and children, of masters and servants, of husband and wife. The duties of public persons follow. Which are either in Church as Minister and People. Commonweal as Magistrate and Subject. For the minister and people. It is evident that the minister is a father. It is plain: 1. Cor. 4. Where Paul, though you have many teachers yet I have begotten you unto Christ. And Paul calls Timothy and Titus his children, because as their natural parents were instruments of God to beget them to a natural life, so he was God's instrument to beget him to a spiritual life. Now the duties of the minister and people are either common or special. The common duties which mutually belong to them both, are to pray one for another, and to give thanks one for another. That the minister ought to pray for the people, the continual example and practice of Paul almost in all his Epistles doth declare, as to the Philip. Coloss. Thess. for whom (he writes) that he gives thanks to God, and prays day and night for their increase in all good graces. By Paul's example, than ministers must learn to pray to God in secret, for the flock committed to their charge, that God would pardon all their sins, and heal their natures, and make his doctrine effectual, to work grace and salvation in their hearts. And then if God have heard his prayer, and blessed his preaching to convert the hearts of his people, & to save their souls, he must not let this slip, but mark and observe and return thanks unto God for it. So 1. Sam. 12. 23. The people being affrighted with God's fearful sign and seeing their sins, than they come unto Samuel the prophet of God, (as commonly it is the practice of men in time of prosperity to set light by the minister, and not to regard him at all, but in time of adversity where misery pincheth, it is often seen, that men will send for him and be content to hear him and crave his direction) so in affliction they come to Samuel, and earnestly desired him to pray for them. Then his answer is, God forbidden that I should sin against God, and cease praying for you: showing that it is a great sin against God in the ministers if he be not frequent in prayer for his people. So that though the minister study diligently, preach painfully, and walk religiously, in all good conscience; yet if he do not pray to God, and beseech him earnestly to amend those faults that he sees in them, and to convert their souls unto him, and do not also give thanks when he perceives any good thing wrought in them, and pray for the continuance and increase of it, he doth sin against God, and fail in a special duty that he owes to his charge. For all planting and watering is in vain, unless God give the increase. And how can he respect any blessing of God, unless he do both often and earnestly seek for it, and render most hearty thanks for it as he finds it granted? For the people, that it is their duty to pray to God, and be thankful for their minister it is plain. Heb. 13. 18. where this commandment is given: Pray for us, for we are assured that we have a good conscience etc. And Paul to Philemon saith: That he hopes through their prayers to be given unto them. and 2. Thes. 3. 1. He wills them to pray for him that he may have free passage, and that he may be delivered from unreasonable men. And to Timothy. 2. 1. he wills that prayers be made for all in authority, that as God hath set them over us as governors, so he will govern their hearts, and order their proceedengs aright. This confutes those people, that a long time have lived under a minstry, but all that space cannot say that they have once offered up a true and hearty prayer to God for their pastor, that he might be furnished with gifts for the faithful discharge of so great and weighty an office, never spoken to God in his behalf, to give him a door of utterance to deliver aright, and divide the word of truth, to be with his meditations, and direct his tongue that he might to their consciences, and for their edifying. And again if at any time God have powered down more plentiful grace upon their minister, that he hath been better stirred up to teach them, and hath spoken with more power and zeal then ordinary, more earnestly reproving their sins, and exhorting them to repentance; yet they take it but as an ordinary thing, and let it pass without any notice, as though it were not any mercy of God to prepare the ministers mouth to speak to their conscience. And because they be thus slack in desiring, and negligent in thanksgiving for so great a favour, God doth justly deprive them of a great part of the blessing that have carelessly omitted a great part of their duty. So for the ministers of the word, many be there that can say they have preached many sermons, and delivered many doctrines and admonitions to their parisioners; given them many good exhortations. But who of many can say as Jerome did, My soul shall weep for you in secret; if public preaching will not prevail, I will try what private weeping can do, and if I cannot move them by speaking to them to amend, I will move God with many tears in secret to convert them. And thus much for the common duties of both. The particular follow. And first of the people. The first thing that the people must perform to their minister, is to have a tender and reverent account of them. And this is commanded 1. Thess. 5. 12. where the Apostle gives this in charge. Now I beseech you brethren know them that labour among you, and that are over you in the Lord, and admonish you that you have them in singular love for their works sake. as if he said, I speak not this so much for the ministers sake; for whether ye love him or account of him, or not, so long as God accounts and esteems highly of him he is well; but I desire you even for your own good, that for those faithful men of God which labour amongst you, to whom God hath given the spirit of grace and admonition, and whom God hath set to watch over your souls, let not them be forgotten and neglected amongst you, but take knowledge of them and observe them, and that for their works sake. For in truth they of all men deserve most to be regarded and accounted of, in regard of the profit that they bring, and the work they perform, which howsoever it be not outward, and commonly brings no money to the purse; Yet it is inward, and brings peace unto the soul. For unto them is committed the word of reconciliation and life, and they are made disposers of the treasures of God, that bring comfort and rejoicing to the heart. If then they be means to give Christ jesus unto you, if they help you to heaven, if they purge the soul, and build you up in grace, if they beat down sin, and overthrow the power of Satan in you, ought you not then to love them, and that for their work and your profits sake? But many there be that make no such account of him, & why? Because they feel no such need of him, they see no necessity of his labour, but that they may well spare him, they can see no good he doth; and no wonder, they can see none to whom nothing is good, but that which serves their flesh. For as they account of him so they profit by him, and just it is from God, that as they despise his minister, so he should them, and make them fruitless hearers of that word, which to better men wants not a most excellent fruit, according as Christ hath said: He that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me. If they despise God how can they reverence the men of God? And hence it is that young upstart boys and girls, in many places are grown to that top of impudency and shamelesseness in sinning and standing for sin, as that they dare set themselves against the minister of God, and oppose their life of purpose against his doctrine, and stand as stiffly for the dishonouring of God and the breach of the law of God, as he can stand for his law, whose life is nothing but a disgrace of their minister, that in public and view of all the world they might gainsay that in practise which he taught publicly; and even in the heat of the sermon when the reproof is yet fresh, and scarcely ended, then in the heat of their raging lust, to fall to the thing that was forbidden by God, and by his minister reproved. But why comes foolish youth and boys to be thus impudent? But that they are animated by the froward example of elder persons. As those young children that mocked Elisha the Prophet, how could they speak so basely and contumeliously of the reverend man of God, but that they heard such things at home by their governors, and must needs utter them when they come abroad. But was not this their boldness met with? Did not God pay them home though they were but children? for two bears came out of the wood and slew 40. of them. For when they dare profess themselves to be adversaries to the man of God and to the law of god, they must needs fail in every other duty, despising the person they must needs neglect the doctrine, and not reverencing the preacher, they cannot take good by his preaching. The minister of god than ought to be esteemed not according to his coats and wealth, which is the thing that foolish men do only dote upon, but according to the singular work, and calling in which God hath set him; and which he will have respected. The second duty of the people is to obey the doctrine of the minister; else they be no faithful keepers of the eight commandment, unless they make conscience to yield obedience to the doctrine of their minister taught truly out of the word of God. This is commanded Heb. 13. 17. Obey them that have the oversight of you and submit yourselves. etc. He wills them to obey their ministers, namely in doctrine, and he adds the reason, because they watch for your soul, sith ye stand upon their guard to defend your souls from destruction; therefore submit yourselves, and obey not so much the men, as the doctrine and instruction delivered out of God's word in their calling. And secondly, if you do not this, you shall be so far from giving joy to the heart of your minister (which good people should do) as that you shall pierce his soul with sorrow, and be a means to eat up his heattwith; for what greater anguish can come to the ministers soul than this, that when he exhorts his people to holiness they be unholy, he teacheth them to be spiritually minded, and they be set altogether on the world, he shows them that they must rule themselves and families after the law of God, and follow their own lust▪ this of all afflictions doth most wound & break the heart of a godly and faithful minister, that in love to his flock preacheth God's word sincerely unto them. I but would some say; what need we care for his being aggrieved? Nay, this is it that many desire, and wish nothing more than that, they knew how to vex the minister. But saith he, make not so light account of grieving the minister, for that is not profitable for you; he hath the sorrow of it, but you the loss, he is driven to run oftener unto God by your ill entreaty, and to seek for the love of god when men do neglect them; but in the mean while, he cannot with that spirit and courage pray to God for you, and so powerfully and cheerfully preach the word of God unto you. This confutes them that brag of there good dealing with the minister, and thinks they pay him all his dues as well as any man, and takes it as a wrong that the minister esteems not of them as well as he doth of any. But do they perform their duty? and what duty is it they perform? do they obey the gospel which he preached and submit themselves to his doctrine; this is the heart of duty, and where this is not, there is no duty done worth thanks, lest they they converted, they do not pay the minister his due; for a faithful pastor and man of God regards not so much the tithes and looks not to the fleece; he comes as Christ saith to Peter to be a fisher of men, and if they will not be drawn out of their lusts and sins by his preaching, it is no duty; for he that neglects obedience to the doctrine of the ministry, is an ill sheep and ungodly person, show what kindness he will to the particular person of the minister. The last duty of the people to the minister is to perform maintenance unto him both for his relief and sustenance, as also for his defence against the wrongs of ill deposed persons. For his relief and sustenance that is commanded. Galat. 6. 6. Let him that is taught in the word make him that haih taught him partaker of all his goods, be not deceived God is not mocked etc. Where willing them that are taught to provide for the maintenance of the minister, he meets with common corruption of men, that think all is gotten, that they can cousin and deceive the minister of; and therefore carnal men are never more witty in any thing then in withholding his dues, but he saith be not deceived. As if he had said, you think to deceive an other, but indeed you overreach yourself; yourselves be deceived at the length; for though this cunning dealing may happily be hidden from men, and done so closely that it shall not be known, yet GOD will not be thus mocked, he sees and knows men's fetches well enough, 'tis no colouring with him that searcheth the hearts. For if you deal thus wrongfully, make an account that as you sowed so you shall reap, such as your seed time was, such shall be your harvest, this your corrupt and unjust dealing shall get but a sorry reward, and such as shall bring but small comfort to yourselves; and in an other place the Apostle saith, if they give spiritual things, is it a great matter that they receive calnall, and those that serve at the altar live by the altar. So that it is the people's duty, freely and without grudging to help the minister with sufficient allowance for matters of this life. Lastly, they must give him maintenance against the wrongs of bad men as it is noted of Aquila and Priscilla that they stood for Paul, and that was not a thing that he alone was bound to be thankful to them for, but in so doing they deserved thanks of the whole Church, which received good by his ministry. And if this duty were carefully performed, persecutors would not be so bold and audacious to molest and trouble the ministers and faithful men of God as they be. But it comes oft so to pass, that though the minister be in all things faithful to his power, and bear such a love unto his people, as that he would part with his blood to do them good; yet let but some wild person of a wicked and ungodly life, (as indeed the devil never lacks such instruments, to vex God's ministers,) let some but base limb of the devil step forth to set himself against the minister and to persecute him, many in the congregation will be ready to join with him, and have their hand in as deep as any. But others of the better sort have no courage to stand for him, and to defend his good cause; many think they do not break the fifth commandment, and yet know that God hath said, that he that laboureth in doctrine is worthy of double honour. Yet when will they speak well of the minister, when will they open their mouth in his defence? but are ready to say it was his indiscretion, he was to hasty and unadvised, he might have kept himself quiet▪ and thus either because they be dastardly and dare not, or malicious and will not, almost none can be found, that will stand in the maintenance of their faithful minister, against the fury and malice of the Devil and his limbs wicked persecutors. But this is a most soul fault, for if any had a good friend to whom he were much beholding, and of whom he had received many benefits, no man almost is so cowardly and base minded, but if he heard one rail upon him and abuse him, he would take courage to speak for him, and for his credit▪ but who almost can be found, of many in a parish, that can afford a good word for the Minister; nay, are not most of this mind, that if he be molested all is lost that falls beside. Thus much for the duties of the people; the Ministers particular duties follow. The first is, to be a good example and pattern unto them in love, in faith, in patience and in every good duty, as 1. Tim. 4. 12. Let no man despise thy youth. I but, (might Timothy say,) can I keep them from despising my youth? I cannot hinder it, yet, Show thyself an example to those that believe. This then is commanded as a duty that gains the Minister great recompense, and account in the hearts of his people, and keeps him from contempt, that the light of God shine forth in him, and they may see the graces of the holy Ghost in his conversation. And therefore the Apostle showeth how he must govern his servants, and order his children and his whole household, else, if he lay load of doctrine upon others and do nothing himself, they may say, Physician heal thyself, and pull out the beam out of thine own eye thou hypocrite: & this will make all his preaching fruitless & vain, for he that cannot govern himself & his own family, how is it possible he should order his flock aright? Therefore he must show his first skill in governing himself and his family, and those that be nearest unto him. The next duty of the Minister, is to preach the pure word of God in season, and out of season, to feed the flock diligently and faithfully, to intend and take heed to such wholesome doctrine as may nourish the souls of his people, to divide the word of truth aright, to speak to the capacity and conscience of his people, in all diligence & faithfulness, not making merchandise of the word and Gospel of Christ, that so his people may be prepared, as a fit and pure Virgin to marry Christ, and so far as he doth these things, that in doctrine and example he go before his flock, he may look for duty at their hand, or if they perform it not, yet he may say, my reward is with God and my recompense with the most high. Thus much for those superiors that have authority in the Church and their inferiors. The superiors and inferiors in the Common wealth follow, and those are Magistrate and people. The first duty of the subject, is inward and outward submission in heart to reverence, and outwardly to obey the Magistrate as is commanded. Rom. 13. Let every soul be subject to the highest powers. He commands not only a bodily subjection, which may be in the most rebellious persons that resist authority, and lie open to the curse of God for this sin: but a submission inward of the soul, as unto a spark of God's authority and an appointment, or if this inward be not first, the outward subjection will fail upon every light occasion. There must be an outward subjection also, in obeying their commands, so far as they command lawful things. As Titus 3. 1. Put them in remembrance that they be subject to all in authority, and obedient. But if it so fall out that the Prince, or any inferior Magistrate command things unlawful, against the commandment of God; then indeed one must with Peter, say, It is better to obey God then man. But yet so, as one be content without murmuring or resistance, to bear with every punishment shall be laid upon him, even to death. As Daniel, when the king made a wicked Edict, would not yield unto it, but yet he was content to yield to the punishment with patience, and never went about to gather a power in his own defence against the king. And the three Children, would not prefer Nebuchadnezars' commandments before Gods, but yet they did not by rebellion seek their own deliverance, but quietly gave up themselves to death, expecting help only from God. So that if the Magistrates command be lawful, the subject must obey; but if he command an unlawful thing, he must not rebel, but suffer the punishment without murmuring, even in heart: as Eccle. 16. 20. Curse not the king, no not in thine heart, nor the rich in thy bed chamber, for the fowls of the air shall descry it. Though the king or any in authority under him do thee wrong, yet allow no mischievous and wicked thought against them, for if thou do God will bring it to light. But if the king be unjust and wicked, than we must pray to God to convert him, as Paul commands Tim. that as our sins have brought an ill governor over us, so our prayers may remove him, or better him. This the first duty then, is subjection without gainsaying. The second is to pay their due willingly and freely without grudging, as Paul speaks, tribute to whom tribute, custom to whom custom, and not every payments else are necessary for the maintenance of their state▪ partly that they may be able to repress rebels and enemies, and partly that having suffient maintenance from the people's cost, they may not be distracted, but may bend their whole endeavour to good government and protection of the people. The duties of the magistrate follow; for he hath his charge to, and much is required of him to whom much is given. First then, his duty is to look to godliness, that religion and pure worship of God be confirmed and maintained in his land, as 1. Tim. 2. 2. Paul wills to pray for these in authority that we may live a godly life under them. And now that which we must pray to God for. that they may do, is their duty to do. First then a magistrate according to the authority of his place must have a care of godliness, and look that the pure worship of God be set up, and all false and idolatrous worship suppressed. And thus did the godly and christian king in time before. As josiah and Hezekiah, and others whose first and eagerest work was to pull down all idols, and to exhort and command their people to practise the pure and holy worship of GOD according to his word; and where this is not done, the duties of the second Table must needs be neglected. The second duty of the magistrate is to maintain peace and quietness, to provide for the unity and concord of their subjects, as in the same place of Timothy, that we may live a godly peaceable and a quiet life. Now they may provide for peace by pulling down and repressing the wicked with their authority, as also by maintaining and defending the innocent and rewarding the good▪ for unless the magistrate declare his strength and show his authority against sinners, they will be practising and stirring against God's children, the Serpent will nibble at the Heel, darkness will hate light, and the dogs will be wurrying the sheep; the devil drives them and needs they must be troublesome, as he their captain is, for an ill conscience is fierce, and having not the peace of God to quiet them, they cannot be quiet▪ what way must be taken then? the Magistrate must make them quiet, by showing them the edge of the sword, he must hamper them, and let them see that if they be troublesome it shall be to their own cost, they shall trouble themselves, and this will some thing bridle them that good men may have some reasonable peace by them. The third duty of Magistrates is to procure honesty, as in the same place of Timothy the Apostle speaks. Now this they must do by removing all lewd practices and persons and those things that are occasions to them, as stews and houses of filthenesse, as houses of gamning, which are means to provoke men to much lust and unthriftiness, contrary to civil honesty, and good manners. These things the Magistrates must reform so far as his authority will stretch, or else he is not faithful in his place. And this was commended in Asa that he put the Sodomites out of the land. another point of honesty is to take order about the poor in a good honest sort. First, for rogues and runagates that being strong and lusty, make begging and wandering their trade of life, that they be severely punished and set to work. That no maintenance or allowance be given unto them, for as the Apostle saith, He that will not work, let him not eat. And what more dishonest thing in a Christian commonwealth, then that such men should be permitted which pollute the air, and fill the land with sin? making their whole life nothing else but a continual practice of filthiness, theft, and idleness, sons of Sodom, that live without a calling, without a magistracy, without a ministery. That neither glorify God, nor serve the prince, not profit the commonwealth, but are an unspeakable burden to the earth, & blot to the state, as drones living on other men's labours, and the sweat of other men's brows. These filthy persons, this cursed and ungodly offspring, and unprofitable generation, this dross of the land, refuse and of scouring of the world, must be purged away by the hand of the magistrate, in whom hand there is power, and to whom God hath for this intent committed the sword that they cut off or amend such rotten branches. And this the excellent and worthy example of job sufficiently confirms, who though he was abundant in mercy, and in all liberty to the poor and needy, whose necessity not idleness made them stand in need of his help, so that he was an eye to the blind, (as every good magistrate especially, aught to be) and a foot to the lame etc. yet for these wicked persons, he so hated their sons, and so sharply punished their persons, as that they had rather fly to the wilderness, and embrace the rocks, lie among the bushes, and eat the juniper roots, then be seen in that place where job had any thing to do, or come within the limits of his authority, yea so infamous where they grown, that men shouted at them as at a thief, and they were almost quite banished from the company of men. And he gives this reason, they were villains and the sons of villains, more base and wild, than the earth which they tread upon; this sentence the holy Ghost gives of these young and lusty roguing vagrants. But one might say be they not men, and bear God's image? Nay saith he, they have so defaced God's Image, as that they be not to be compared to the dogs of my flock; the dogs of the flock do good in defending the sheep, but these are good for nothing but to dishonour God, and stain and defile the land with all filthiness and whoredom. Therefore those whom God hath made the head and hands of the commonwealth, must join their endeavour together, to root out the race of ungodly and wild persons. Which some time agone was by wholesome and good laws something well redressed among us; but now through the negligence of the inferior magistrates, and foolish pity in not executing these laws, they begin to revive afresh, and if the wiser care and diligence of magistrates in higher place be not, will take head again to the shame of them, & the hurt of the whole commonwealth. Therefore as they will have a care to perform their own duty, and wipe away their own shame, and heal manifold evils of the commonwealth, and hinder manifold foul sins amongst men, and establish a chief point of honesty in and by their government, they must sweep away this filth of the earth, and so, that no allowance or maintenance be given unto them; for the only mercy to such is to help them out of their sin by punishment, and a great note of friendship and love to God and the commonwealth is to amend or cut of those that be professed enemies to both. Secondly, for such as are impotent, and by reason either of age or weakness, or want of limbs cannot labour, or else if they have strength and use of it, cannot earn so much as to maintain them and their family; they must be helped by the provident care of the magistrate, and christian orders for that case, that they be not constrained to beg their bread; for it is a most dishonest and base thing, to see men stand whining at the door like dogs for bread, and this corrupts their manners, and is contrary to all good nature, and destroys the seeds of any good disposition in them, festering the mind with idleness, and drawing a thick skin of impudence over their faces. Therefore to prevent these evils and hurts, the wise and merciful diligence of the magistrate must take order for their timely and christian relief. And thus much for superiors with authority. The superiors without authority follow, and their inferiors and those are either in Gifts. Or Age. The duties of those that are inferior to others in gifts, is first to acknowledge it, and reverence them for their gifts. If God bestowed upon any one more godliness, more wisdom, more discretion or understanding, though he have no authority, yet, he hath an excellency & superiority above those which have not equal gifts; and this they must acknowledge to God's glory, and reverence him that God hath honoured. Else they clip the Lords coin, and deface his image, if whom God hath graced with the spirit of wisdom and counsel, with grace and power over their affections, and such like; they by obscuring them, so far as they can, hinder the glory of God, and the good fruit that might come by them. They must then with reverence be acknowledged. And thus the woman of Canaan that at first rested with Christ, at length perceiving his gifts, acknowledgeth him to be a Prophet (for so far only she saw then,) and deals more reverently with him. And Nabuchadnezar seeing that Daniel was endued with wisdom and knowledge from God to expound dreams, more than he or any of his nobles, doth confess this, and reverence him for it. But contrary is their practice, which through envy & pride, set themselves to deprave or to lessen other men's grace, & think no gifts worth looking after but their own, and judge all men fools besides themselves. Yet they think it a duty that other men should acknowledge their outward gifts, as wealth and such like, and reverence them for it, as indeed they ought with a civil reverence for peace sake, but no man is bound to think better of them for their wealth sake; and why then do not they themselves confess the inward gifts bestowed upon others which are much more excellent? The second duty of inferiors in gifts, is to make a good use of the gifts that others have beyond them, imitating the godliness and patience that they see in them, taking direction, and craving counsel at his wisdom and understanding, as to reverence these graces in another, so to labour for them in themselves, as it were to light their candle at his, and to draw some few drops from his full bucket. Thus the woman of Canaan so soon as she perceived Christ to be an other manner of person than she thought, she left of jesting, and fell to ask him some questions of religion, that she might be the better for meeting with a prophet. And Pharo perceiving joseph's wisdom and provident foresight, put him in such place where his good might procure the common good. And Nabuchadnezar seeing daniel's fitness for an high place of office, preferred him where he might put his wisdom & other graces to the proof and practice. And this effect will manifest that one doth acknowledge and reverence the gifts of others, else all show of accounting of them is but hypocritical, and shall yield no comfort to the soul afterwards. This shames and reproves them that one may speak many grave and godly speeches in their hearing, before they learn any piece of one to follow it, how many examples of patience and holiness and mortification may they see in a good man, and yet be never a whit the better for it? God hath given so many graces for their good, and will they be better by none of them? that is a soul fault, and it shows that in truth their is no true reverence, for that which one esteems and accounts of in an other, he would be very desirous, to be partaker of it himself. Superiors in gifts, they must do this (for all duties in this commandment are mutual) they must turn their gifts to the best good of others, use their wisdom to direct, their knowledge to instruct, their strength to bear burdens as the Apostle saith: you that are strong, What? we must not lay burdens upon the weak to suppress them, but bear the burdens of the weak, to help them. Unless therefore he to whom God hath given more graces then ordinary, do use that which he hath received to the glory of him that gave it, and to the good of mankind for which he gave it, he is found an abuser of the Lords talents, which gave them him; not that he should vain gloriously set himself above others that want them, and so tread his inferiors under foot, or cruelly oppress, or craftily cirumvent and deceive those of meaner capacity than himself, but to the common good of the whole Church, and the further edification of the weaker; that as he hath received more, than so according to the number of his talents he might bring forth a greater increase. But for one to grow proud, and set himself above others, that brings the curse of God upon him, and is the next way to make him despised, and to lose his gifts which he can use no better. As it is seen by woeful experience in a greater number, that God had furnished with many gifts both of body and mind, so that there was great hope that they should have much set forth the glory of God, and done much good to the Church of God. When they began once to lift up themselves and seek their own vainglory more than God's glory, and so have turned their gifts the wrong way, themselves have grown in contempt, and those graces which they have had, have rotten away, and by little & little came to nothing. And just it is with God that it should be so, for that man which will not honour God with his gifts God will see that he shall have no honour, and better that they and their gifts should perish, than they should have them to do no good, but set up themselves. Thus much for superiors and inferiors in gifts. These in age follow. The duties of younger persons to the ancient is to show a reverent opinion of them, and to show all reverent and submissive behaviour unto them, in respect that they carry upon them as it were a print of God's eternity: which is commanded, Leuit. 19 32. to rise up before the hoar head, and honour the person of the aged. I am the Lord. Where giving this commandment of honouring the aged, he meets with young conceited heads by this reason, I am the Lord, to whom thou owest obedience, I will have it thus, and in this respect it were the best way for thee to yield obedience. So Isay. 3. 5. It is noted as a curse of God and a plague that comes with the subversion of the commonwealth, when such woeful confusion should take place, as that young boys and children of no discretion or government should presume against, and proud young youths that have no grace, nor any thing to commend them, that never did good, that none can say that the world is the better for them, it might have done as well if they never had been borne, that such proud absurd persons should grow to that extremity of impudency and shamelessness, as to presume against their betters, and prefer themselves before their elders. Which doth sharply also reprove the customable rudeness of our youth that no whit regard their elders; To show any token of reverence to them, in rising before them, or uncovering, but go & use such behaviour with them as if it were with fellow, boys, or playfellows. The duty of the elder persons is to give a good example. For a grey head is a glory if it be found in the way of grace if they be godly and holy, and show a grave, wise, and grave conversation; then either younger persons shall give them their due reverence, or if they do not, the sin lies upon their own heads, and they be blameless. So Titus. 2. 2. The elder must be sober, honest, discreet, sound in the faith, in love, and patience, as their body decays, so their souls must increase in all gravity and soberness; and for their unsound limbs and weak, they must get a strong and sound faith, that by the long continuance of time, and often use of the means of salvation, they must get great soundness and power of faith, which may work abundantly in them by the fruits of love which always accompanies true faith; and this love will make them patiented, not forward, not pettish, not easy to be offended, but full of long suffering, to be an example to others of meekness. But contrary it is in those, whose sins of their youth have stained them so deeply, and so filled their bodies, as there is no grace to be seen in their old age. Their words are altogether vain, and light, foolish, nothing savouring of grace, so that no man can in reverence, either crave advise from them or be silent to hear such foolish and unsavoury talk, as customably comes from them, and their conversation full of testiness and unadvised wrath, and bloated with miserable and abject covetousness and greediness, that they are always smelling earthward, and pursuing the world swiftly, when they can scarce go up and down in the world. No grace no wisdom, nor any virtue beautifieth their grey hairs, these want, and that justly their honour, because they have the first step old age, but they want the upshot and perfection to be found in the way of grace. And thus much for the duties of superiors and inferiors commanded in this commandment. The reason is next: That thy days may be long in the land which the Lord thy god giveth thee. This is taken from the good effect and commodity that will follow to him that keeps this commandment. It shall be for his profit, he shall have the benefit of it himself. So that hence we may learn this lesson, that the way to get a prosperous and long life, is to be obedient to parents and superiors, and to honour them. As in Ephes. 6. 2. He saith this is a commandment with promise, namely, with a special promise. For indeed this stirs up the heart of the parent to pray to God for his children, that he would pour a blessing on them, and that not in word only, but indeed, and in the desire of his soul, he will beg it earnestly at God's hand, for so the words in the original run that they may prolong thy days, namely, thy parents, when they shall have occasion with a glad and joyful heart to thank God for that comfort which they have received by the obedience and dutifulness of their children; this brings with it a blessing of God upon the soul and body of such a child to prolong his life in all happiness. But on the other side when the father and mother through the rebellion and obstinacy of a child are driven to sigh and mourn before God with a troubled soul, that he that should have been one of the greatest comforts is one of the greatest griefs, and he that should have built up the house doth pluck it down; this brings a curse, and provokes God to cut of his life untimely, and his soul also (unless he repent) to his damnation. An example of this we have in the Rechabites, the sons of jonadab. jerem. 35. 19 They did reverence their parents so much, and had such a regard of him, as that when he seeing the excessive abuse of wine to drunkenness, and the abuse of lands and houses to covetous greediness, commanded them to drink no wine nor build no houses, nor buy no land, which might seem an hard commandment, abridging them of their pleasure and profit; yet in love to their father, they kept it all their days faithfully. Now God he comes upon the Israelites, and condemns them by the example of jonadabs' sons; showing that he had been a better father unto them, than jonadab had been to his sons, and his commandments restrained them from no lawful delight, but only from sin that would damn the soul, yet they would not be so obedient to him as the Rechabites to their father. Therefore in the last place he comes to give a reward to the Rechabites, and saith, that jonadab the son of Rechab shall never want a man to stand before me. Such a good thing, and so acceptable is it unto God, that children should submit themselves unto their superiors. And so joseph having been a good son to jacob, jacob prolonged his days; for he prayed so hearty for him, that God could not deny. Always when joseph came, than jacobs' mouth was full of blessings and he was so nimble to pray for him with his whole heart, as that he could have powered out his soul in a prayer for him to have done him good, and these did not go into the air, and vanish fruitlessly, but took place, and God indeed blessed joseph in himself, & his posterity abundantly. So that the best diet, and the best air that one can live in, to make children have a long and happy life is to be obedient to their parents. Therefore let children learn to be dutiful, and to serve their parents; as Paul saith, that Timothy did serve him as a son serveth his father, so that a good child should be his father's best servant. This doing they shall bring God's blessing upon their souls and body, otherwise they shall have a short life, and a miserable life, always in bondage to some foul lust or other that shall play the tyrant over them, and revenge their parents quarrel upon them. This serves also secondly to instruct parents that if they would have it go well with their children, they must not then so much labour to get great matters in the world for them▪ but to take them down by time, to instruct them and narture them in godliness, and to labour to bring obedience and piety into their hearts; or else be they as great as they will they shall bring a curse upon them. As we see in David sons when he was negligent in bringing them up in the fear of God, but let them have their own way, and could not find in his heart for foolish fondness to correct them, we see how Gods curse pursues them; one commites incest, the other seeing David would not punish so soul a sin, usurps authority and he becomes his brother's judge and executioner, and after also drives his father out of his kingdom and seeks his life, till he died a miserable death and a strange, God's hand taking vengeance on his wickedness. An other by treasonable practices came to death by his brother justly. So all these came to a violent and fearful end, why? because he would not reprove them nor check them as is noted. but for Solomon, his father instructed him & his mother instructed him, he was kept in, & not suffered to run after vanity so, and therefore we see what blessings befell to him, & what a curse overtook the rest. So Eli for foolish pity grew so tender, that he would not correct his children according as he ought, therefore misery came upon himself and both they died in a day. Therefore as parents may and must desire an happy and long life for their children, so they must also use the means to get it for them, by good nurture, and mastering them to make them know and do their duty▪ for better parents master them by correction, than God destroy them in indignation; for if they be not stayed at first, they will proceed from rebellion against parents, to rebels against magistrates, and then they will rebel against god also till he cut them of by destruction. This serves also for the comfort of dutiful children who happily can see nothing but poverty, and are destitute of all worldly means of help. But let them not look on the outside so much, turn to the inside a little; how have they behaved themselves to their parents, how have they dealt with them, what affections have they carried toward them, what good have they been willing to do for them, what obedience have they showed them? Make account then that God will bless than and secure than, that they shall live a long and happy life upon the earth. And it is just that their children also should reward the like to them, to cover their infirmities as Noah's children did, so that either God will not let them break out, or else they shall hide them and not lay them open to their shame. But those that be now so rebellious as they be sick of the father or mother, and desire the parents lands more than their life; Look for it, a day will come that they shall be sick of their children to. But here seems an objection to arise. We see it far otherwise ofttimes, wild persons live long and those that be obedient die quickly▪ but to this we may answer, that the reprobate lives but to heap up wrath against the day of wrath, and to make up a greaer measure of his sins, that God may make up a greater measure of vengeance; so that the greatest promotion for reprobates were to die so soon as they were borne; for the longer they live the more sins they commit, and the more shallbe their torments. For the godly if God take them away sooner, it is to take them to a better place, that they may be taken from the evil to come. As the one good son of jeroboam died young, to the intent that he might not be infected with the foul sins of his father's house, if he should have been longer among them, and also that he might not be afflicted with the fight of those fearful judgements that were to fall upon his father's house. And this is no ill bargain, to be taken from earth to heaven, from the battle to the victory, from man to God, and the company of his Angels and Saints. That the Lord thy God giveth thee. In that he saith, God gives them this land; This we learn, that all good things are the gifts of God, as the people of god say in the Psalm, the sword and bow did not bring them into the land of Canaan but the word of God, and his promise made to Abraham to give that land to him and his seed for ever. So that God gives possessions and inheritances not wit nor nature. As Deut. 2. God saith he gave the Edomits, Ammonites, and the Moabites their possession, and he did cast out great giants, they thought it had been their valour, but God saith it was his gift, for else they could not have stood before those huge and waste giants. And he saith they shall have it still. So that God both puts and keeps men in possession. For he gave them power, and then giants could not keep them out. So in the Psal. The earth is the Lords, and he gives a reason, he hath made it, and founded it on the waters, all men in the world can make nothing and when is it made they have no power to preserve it; because therefore God only can create and make these things he is the only true honour of them. And though he sometime put man in possession, yet he never puts himself out, but he will have the disposing of all; No man hath the fee simple of his life, the best tenure is tenant at will, and if god call the soul, it must not take day with him. Sith then the earth is the Lords, and he is the right owner of it, this use we must make of it; thankfully to acknowledge whence we receive all these things that we enjoy. And men will say why? Who is so simple but he knows and confesseth that God gives him all things? In word it is true, all most none but will say so, yet indeed and in practise how many be there which deny it and say the contrary? For where there is a true & hearty persuasion, that God doth freely bestow all things, and we have them of his gift; These two things will always follow. First, such a one so far as he is thus persuaded will never be proud, for he can say to himself, what hast thou that thou hast not received? and than he will be the more humble rather, when he knows that he is more indebted to God, and hath a greater reckoning to give; For all swelling proceeds from hence that a man thinks that he is beholding to no body but himself. Secondly, he that in truth of heart confesseth he hath it from God, will use that he hath to God's glory. Else if one will say. Why I know that, what need you tell me that I have my wealth from God? I know it well enough. But how do you use it, to serve your own lust; so that you think it nothing to bestow twenty pound upon your filthy lust, but cannot afford a penny to a poor christian, to Christ jesus, than you are a deep dissembling hypocrite. For why doth God give you so large wages but that you should do him the better service? and why hath the steward his master's money but to lay it out for his master's profit? else if a steward should say, I have the keeping of an hundredth or two of pounds, but it is all my masters and not mine, but yet he will spend it frankly in gamning or riotousness, than he is either a dissembler and thinks not that it is his masters though he say so, or else he is a thief that will lavish his master's goods so unthriftily. But in truth the ill use of goods shows, that most men in their hearts, say of their goods as the Atheists in the 12. Psalm. say of their tongues, our tongues are ours and we will speak. And they say our wealth is ours and we will do with it what our lust. But it is not yours, when did you purchase it of God, when paid you any price to him for it? Where was the bargain sealed? What? is God shut up within the clouds and cooped in heaven, that he hath nothing to do with the earth? Nay, but time will come that they shall know to their grief, that the earth is the Lords, though he for a while hath permitted the use of it to the sons of men. Therefore let them learn to use God as a landlord, & let not their lust be the master of the lords goods. This serves also for the terror of those that abuse the good benefits of God to his dishonour. God will certainly turn them out. Or if he do keep them in, it shall be but as in a prison. They shall not have the use of these things by the virtue of the covenant, that they may say as it is here said, the Lord thy God hath given thee these and these things; but thus they may say the Lord thine enemy hath permitted thee to have these and these things. judas could not say the lord my God hath given me this money, But the Lord mine enemy he permitted me to have it. And so it is with all such as abuse God's benefits they come not in mercy as blessings as favours out of Zion, but they come as curses to harden the heart, to make them proud or covetous, and more strong to follow their lust. Lastly this serves for the comfort of God's true children and faithful servants. That sith God gives all things, therefore surely they shall want nothing that is good for them; for he himself saith, it is not good to give the chlidrens' bread to dogs; and shall we think then that he will do it? Doth God feed the swine and will he starve his children? And therefore that which oftentimes they take as a discouragement, that vile Atheists profane blasphemers, and filthy drunken swaggerers have money to spare and carry a sway, when they be in misery pinched with want and necessity; This should be a great encouragement and strengthening to their faith. For be the dogs kept thus fat and well liking, sure then the children though they have not things superfluous to make them wanton, yet shall not be debarred of things necessary, to drive them into want. Therefore the Lord is our habitation, the Lord is food and apparel etc. And these things they have by virtue of God's covenant & as testimonies of God's love & therefore though they be not altogether so large, yet a little thing that the righteous hath, is better than the troublesome abundance of the wicked; for they may say, the Lord our God hath given us these things. Therefore if God be true and just, if he be the Lord of heaven and earth, if they cast themselves and their trust upon him, he will cast all things good and necessary upon them in the due and fit time; or if they have some outward wants, they shall be recompensed with inward and better comforts. And thus much for the eight commandment, concerning the duties of all sorts of men in respect of their place superior or inferior. The sixth commandment follows. Thou shalt not kill. And this commandment respects the person of our neighbour, & commands to procure his welfare & good safety of his soul and body. It bids us to love our neighbour as ourself and forbides all kind of cruelty and want of love. The parts of it be. Forbidding things in Omission to Body Soul commission Commanding What the things of omission be that are forbidden concerning the body it may appear in Math. 15. Where Christ condemns some as goats, limbs of the devil, and firebrands of hell, because they gave not meat to hungry, and drink to the thirsty, and clothed not the naked and visited not the sick and imprisoned, and such like. So that the omitting of these duties of mercy, is an indictment strong enough to bring such persons to hell. And Luke. 16. In the parable of Lazarus and Dives. Dives is condemned for want of mercy, that he had enough to bestow on pride and vanity and pomp to set out himself, but nothing to give to his poor and comfortless brother, showing the doom of all such wretched persons; such as john saith, which have this world's goods, and yet let their Godly brethren want, shutting up the bowels of compassion from doing good; the charge of cruelty and want of mercy, lies heavy upon such, for he that turns his ear from the cry of the poor shall cry himself and not be heard. another thing of omission is when he neglects to pay the due wages and recompense for the work of any poor man. For if it be a miserable sin not to do good freely where need requires, it is much more abominable and damnable not to give a due debt and reward of the work. So Deut. 24. 14. Thou shalt not oppress an hired servant, thou shalt give him his wages for his day, nor shall the sun go down upon it. This is condemned as an unjust and unmerciful thing, that when one hath hired a servant or any to do his work, when the work is done, he should either give him no wages, or else give it him in convenient and due time, but he must seek for it, when he should have use of it, for his relief, and God saith there if such a one be pinched with necessity and cry unto God, God will hear and revenge his wrong. And job to prove himself no hypocrite, useth an imprecation concerning this sin in chapter. 31. that if he have eaten the fruit of his land without silver, and hath not paid the wages to him that telled it and brought in his harvest, or if the furrows of his land have cried together against him, then let his ground be accursed, as indeed he had been an accursed person and broken this commandment in an high degree. And if he had done so, the very earth would have cried, the furrows would have made a complaint against. For two sins there be in the second table that makes the land cry to God, that he can have as it were no rest till he take vengeance, the one Sodomy, and the other oppression and cruelty against this commandment. As afore in Deutrimonie and in james he saith, howl you rich men, and why? what misery is near? why the cry of the poor oppressed by you, is come up in the ears of the Lord; When one gets his good so ill, and enricheth himself by withhoulding other men's dues, though the man should be silent and say nothing; yet his necessity, his belly and his back, would make an hideous outcry before God till he had executed his vengeance. And for sinning in this branch of this commandment jehoiachin was blamed jerem. 22. 13. to 20. vers. Which is so much the rather to be noted, because most men think that the differences of persons may make some excuse for their sin, but it is not so. For if any might use the labour of an other without recompense, than might the King who is the sovereign Lord of all; yet he being a King is reproved by God for this, it is said he built his house without equity: how is that proved? he useth his neighbour without wages and gives him not for his work and for this cause and his filthy covetousness, God would not vouchsafe him the common honour of men, to be covered with earth when he was dead, but he should be buried as an ass, his skin pulled over his ears, stripped of all he had, and then dragged without the City, thrown out that his carcase might be food for beasts & birds and what was his crime? why this, he did not reward the poor but served himself upon them. And this commandment is broken in omission of things pertaining to the body as in not doing works of mercy, and in not paying wages and dues to those to whom they are due. The omission of the duty to the soul is either of superiors or inferiors. Of superiors as first and chiefly of the minister, if he do not preach and admonish his people plainly and fathfully, he is guilty of murdering & destroying their souls. As in Ezek. 32. If he tell not the people of their sins they shall die in them, but the blood shall be required at his hands, and if he do tell them though they amend not he is free as Paul saith, I am innocent of the blood of you, and why? because I have told you all the counsel of God and kept nothing back. And for other governors also as the parents and masters of families, for every man is a bishop in his own family. For so he saith in Deut. Thou O Israel shalt teach these things unto thy children thou shalt talk of them etc. Those than that have no care to teach their children and servants to know God, or to come to the word of God, whereby they may be sanctified and brought to salvation, such imbrue their hands with the blood of their souls, and are guilty of cruelty, because through their negligence they let those that are committed to their charge to run headlong into their own destruction. Such are those against whose soul this charge shall lie hard at the day of the Lord; That never so much as will their inferiors to come to hear God's word and to such exercises, as may increase their knowledge, but rather permit, yea encourage them to break the Lords sabbath and spend it in foolish and wicked exercises either at home or else abroad to gad to other towns to commit sin. Inferiors also when they will not take instruction, omit that duty that should save their souls. As in the body that servant that will not eat food when it is allowed him is a murderer of his body; so he that when he is taught and admonished, and casts it of, his blood shall be required at his own hand, and God will proceed against him as against a wicked person and cruel, that hath done no good to his own soul. So much for things of omission. Things of commission here forbidden, are either Inward as Rash anger. Envy. Outward in Gesture Word Deed to Hurting only Or Killing also of Another. Onesselfe The first thing of commission that is forbidden here is inward, and that is hasty and unadvised anger, rash wrath and unjust, as Math. 5. 22. Who ever (saith Christ) is angry with his brother unadvisedly, is culpable of judgement. Guilty of vengeance and wrath of God. Now not all anger but inconsiderate and hasty anger doth offend in this place. Now that is unadvised and sinful anger which either hindereth one from doing good to the person with whom he is angry, by praying for him, or kind admonishing him, or else when it is conceived without sufficient cause, or exceeding either in the time or the measure. As Paul, Let not the Sun go down upon your wrath, nor give place to the devil. That which was for the sudden and present passion is natural, but if it lie soaking and lingering, and sink in deeper into the heart, it grows then to be devilish; and so if ones anger be above that, that the quality of the fault requires, this is rash and comes not through the folly of the party with whom he is angry, but through his folly that is angry. Therefore we must look that we be never angry without a just cause. And then that we proportion our anger to the sin committed against God, not to the injury done to us; for that proceeds from pride, and is no better than revenge, and therefore must more be grieved at things breaking the first than the second table, and always that that doth most displease God, and is most odious to him must do the like to us. And yet let not the sun go down upon it neither, but let it quicken us to prayer for the person, and with a zeal of God's glory. Now the means to keep us from this foolish passion of rash anger are these; first, often to meditate upon our own sin and vileness. As Titus 3. 2. he saith, Show all meekness to all men. I but might some say, I am of a very choleric and hot nature, that I cannot but be angry with them. But you yourself were in times past disobedient. As if he had said, think of this a little, and consider how bad yourself both have been, and are still, and that will cool your choler and make you more meek to others that offend, so that he that oftenest remembers his own sin will be most patiented to an other, and none are more eager and passionate against the slips of others, than those that are most slack and negligent to examine their own great sins. So that could we consider our own sins how rebellious we have been against God, & how often injurious to men, this would make us more quiet and to take more deliberation, before we were so much offended, it would assuage the laying and take away the edge of our rash anger against the weaknesses of others. Secondly, labour to get wisdom, always and in every thing to behold gods providence, and to see his hand ruling every thing, and to persuade ourselves that all things come to pass by his purpose and direction, and then we shall not so soon fret against men as David, when Shemei railed upon him and he looked to God and did not fix his eyes downward only to Shemei; it was so far from distempering him, and overheating him that it quickened him to prayer, and made him so much the more humble and earnest before God. For he saw then (and so may we) that though it be unjust in man, yet it is just with God, and though we have not deserved it of men and they wrong us, yet we have deserved it at God's hands, and more to he doth us no wrong at all. Thirdly, avoid the occasions that will provoke us to it; as men will keep gunpowder and tow, or such dry stuff from the fire: so let us be as wise to preserve our souls from those sparks that would fire it with anger, as; for the company of froward persons, whose words and ungracious dealing will much move one to passion and anger from gamning and drunkenness that make men light and ready to take upon light occasion as the drunkard saith, they have stricken me, but I will to it again. Fourthly, It is good to mark and observe those that be stirred up with passionate anger, see their countenance, how unseemly and misfigured it is, and how rude their actions, how absurd their words, how base and contemptible all their behaniour is, and the light of this in an other will be some means to make one loathe it himself. Lastly, consider what testimony the word of God gives of this fiercenenesse and angry raging mood, and of froward and unquiet persons. Anger rests in the bosom of fools. Every time that one gives place to this unruly passion, he makes an open proclamation to all that be by of his own folly, so much fury, so much folly, the more chafing, the less wisdom, he that cannot rule himself, but must break out to his own shame upon every small and light occasion; testifies to all that stand by, that he hath no true knowledge of God, no knowledge of himself, no sound discretion, or settled order in his heart. Let men excuse it how they will, it is their nature & you must give them leave, than you must give us leave to give credit to God's word; if it be your nature, it is a foolish nature, and a proud nature, and if you overcome not this nature, you shall never be but a fool in God's account. Oh but you must bear with us, and not think so hardly of us for our infirmities, well, sometimes men may put up their raging without words; and bear their storms with silence, but it cannot be but such a man shall carry the brand of a fool, and in his heart he that sees him, cannot but bear this opinion that he is a man without wisdom. He cannot reverence him in his heart, he cannot but yield that the saying of the holy Ghost is true, that a focle in a day is known by his wrath, You can hardly find a fools heart without some coals of fretting and anger. And these be the means to keep one from this first inward breach of this commandment; Viz. carnal, fleshly and sensual anger, that comes from the devil, hardens our brother's heart more, and hinders ourselves from doing the good that else we might. The second breach of this sort is envy, a bitter affection for the pre-eminence of an other above ourself, an hatred of our brother for something that he hath, which we would have but cannot. Thus the devil was a murderer from the beginning, in that he carried such an envy to our first parents, by reason of their good estate, as he never rested till he brought them to as bad case almost as himself. Thus also Cain brewed envy so long in his heart, till he practised the slaughter of his brother, with his hands. For he carried such a malice to him in his heart, that he could not afford him a good word or countenance; but what was the matter? why his brother was liked of God, and better accepted than he, but what fault had he done? This was all, God loved him better, and well he was worthy, for he was more holy and upright, but indeed a proud heart thinks all is lost that comes not to himself. So joseph's brethren, they carried a dogged affection against him, and gave him all churlish looks, words, and entreaty. And how had joseph offended them? what wrong had he done? what evil had he spoke or practised? surely none. But he behaved himself so well and honestly, that his father did esteem of him, and love him better than any of them. And therefore they take it in high scorn, that any should be preferred before them in their father's favour. But he had deserved it; that is all one, they cannot endure that their father should love any better than them, and therefore they will make him away, he shall not live. Now how wicked a sin this is, it appears if we consider of the causes of the same, and the effect. The causes are pride, and abundance of self-love, but exceeding want of true love; for love envies not, but self-love and pride would have all themselves, and they think that they are wronged if another have any thing more than themselves. Then the effect that it brings after it is murder, if it be possible as in the former examples; and the pharisees who when they began to bear a grudge against Christ, because he had better gifts and more account among the people than themselves, and then were not well till they had nailed him to the cross. This man also is a twofold murderer, and kills after a double sort. For first he hates his brother whom he ought to love so much the more; for as God doth give more graces to every one, and so shows his love more unto him, so is it our duty both to be contented with God's dealings, as also to show our love and kindness the more, because God shows▪ his, but now hates him for this cause, and he he that hates his brother in his heart, is a manslayer. Secondly, he he is a murderer of himself to, for envy is the rotting of the bones, he eats up his own heart, and impairs his own strength. And therefore as the glutton and drunkard is a murderer, because he weakens himself, and hurts his body by excess, so be these also that by this cursed affection dry up their own blood, and consume their own body. So Cain set his cruelty on work, first in his own body, and was unnatural against himself, and after against his brother; first by grudging and repining he made himself sick, disfigured his countenance, and made him look pale and wan, his face was cast down, his marrow began to consume and rot, and then he fell to take his brother's blood for a medicine to ease his pain. An envious person than is guilty of murder two ways. First, for hating his brother, whom he ought to love as himself. Secondly, by entertaining such a fretting and canker that consumes his own body, which he ought to preserve. Now the way to keep out this monster, is to get store of charity in our hearts, and then we are fenced and armed against repining at an others good. When shall you have a loving mother that will grudge at her child's beauty, or wealth, or good name? when will she think her child doth to well and be sorry because he is in to good an estate? nay never, and why? because she loves it, and that is a buckler against all envy. So much for the inward breaches of this commandment. The outward follow. And first by gesture, by any unhappy & froward action or behaviour done to despite, grieve or anger our brother. As Christ condemns the saying of Racha, which is not a word signifying any ill name or reproachful term, but a cutted answer joined with a contemptuous and scornful behaviour to disgrace our brother. As if one should say what you sir, come up geape, or such like when the untoward and disdainful gesture to grieve our brother makes it a fin. And so the wicked persons first practised murder against Steven in their gesture, for they gnashed their teeth at him. And so Luke. 16. Christ had spoken against covetousness, and then the pharisees, and so many as were covetous snuffed at him, they will have him know they scorn to be controlled of him, and therefore they make but a puff of him and his sermon. And so jacob was driven away from Laban by his evil & hard countenance and carriage of himself, for he could not look upon him in peace as at other times, but his countenance was sour and lowering as jacob says to his wives. And therefore he could tarry with him no longer. And this is so much the worse if it be in an inferior towards a superior, as if the child or the wife shall sharpen their face, and look frouningly and maliciously upon their parents or husbands; this is a great offence, and how ever they may count it a small matter, yet those against whom it is done, feel what grief it brings, and that they could with more ease suffer a blow of an other than such a dogged look there. First then here we are forbidden to be bold to grieve others by carrying ourselves in countenance or behaviour rudely and ungraciously towards them. Secondly, in word by provoking terms as Christ, Mat. 5. with hell fire. And Paul 1. Cor. 6. Ranks them in the number of adulterers, buggers, and such like filthy persons, and saith that no railer shall enter into the kingdom of heaven. And Christ saith, One shall give an account for every idle word. Then if God be so just a judge that he will not bear with idle and fruitless speeches, that are scattered in the earth to no purpose, how do they think to speed that have not only abundance of waste words, but their mouths also are full of cursing and bitterness upon every small occasion; if they be crossed but in the smallest matters, and a little ●ogged, their mouth runs over with all wild railing and cursed speaking such as it is not meet to name them among Christians. Those therefore that find themselves guilty of this that they be so easily provoked, to such foul and reproachful terms, must confess before God, that they be miserable breakers of this commandment. For this though it be a dry blow, yet it is a sour blow and strikes to the heart, and dries up the blood with sorrow and vexation. But that we may be freed from this evil tongue set on fire on hell, we must pray God first, to set a watch before our tongues, that we may not speak unadvisedly: And secondly, to give us a good heart. For according to the abundance of the heart so the mouth speaks, that is, the guider of the tongue, and as it were the warehouse to the mouth; & look what stuff good or bad is laid up in the warehouse, that you shall see stirring abroad in the shop. The tongue no man can tame, but God can tame it. To him therefore we must run that he will take away the evil of our hearts, and set such a watch over us, as that we may speak good & wholesome speeches profitable to God's glory, and the good of our brethren. So this commandment is broken in word. Now it follows how it is broken indeed, and that first when one strikes to the heart only without death. This hurting of our neighbour in revenge God hath appointed to be punished of the Magistrate, by inflicting the same hurt upon him, that he in his heart of revenge hath done to another. An eye for an eye, an hand for hand, foot for foot, etc. And that most justly to, that he should drink of his own cup. He thinks it a light matter in his passion to strike out ones eye, therefore he shall feel himself how small a thing it is. He makes no bones to cut of a leg or an arm; well if he like it so well, he shall make trial in himself how good it is, which shows also that God doth exceedingly hate this venturousnes and boldness of men, to run upon their brother in revenge. And that we way the better see the foul unlawfulness of this sin of revenge, consider what wrong it doth both unto the party, and to God, and to his own self that would be revenged. For the person on whom he seeks revenge, he takes upon to punish him without any calling or authority, and therefore is injurious. Why but, may not I do to him as he did to me? No, God gives no such allowance, therefore he goes beyond his calling, and for this cause is injurious. Then to himself he doth injury that seeks revenge. For it embitters his enemy more and makes him more mad against him. And then he is not sure to speed better, but he may get more hurt to himself, or if he be to strong for the other, yet he hates him more, and watcheth him a mischief, & beside he strips himself of God's protection, he neither can pray for a blessing, nor have a blessing, because he is out of God's defence, he promiseth no shelter, nor his Angels watch not over him, that is out of his ways; therefore he is subject either to hurt an other, and so to embitter him more, or to be hurt, and then he hath no comfort, for he ran into his own danger, and sought his own hurt. Then he wrongs God most of all, for he takes God's office out of his hand, for God hath said, vengeance is mine, and I will revenge. Who made you a Magistrate now to take Gods turn? What commission have you to lay hands on his image? But if I suffer this, he would always be meddling and saucy, I should not have any quiet by him. But God saith, I will revenge. Think you God hath left governing the world, or is he a sleep trow you, that he cannot see these troublesome persons, or doth he want justice or power that he cannot or will not punish them sufficiently, but you must needs rush upon the breach, and pass sentence yourself? Nay, you do God great wrong, he hath said he will do and will you presume to step before him and say I will do it myself. But God is fittest to reward and revenge injuries for he is not partial, and he tries the hearts and sees all circumstances, why he hated you, how long, and with what mind he did thus and thus to you, and he also can and will proportion the punishment to the fault, whereas commonly if men might carve to themselves here, they would cut a great deal to deep, or be to sparing the one. But sith God can do it in best time and best measure and manner, and hath said he will do it, what should you do meddling with revenge? unless you will hurt yourself, wrong an other and shoulder God out of his place. Now for murder. That is either Secret or Open. Secret as by poison or some cunning device, such as was Ahabs' device, he would not openly murder Naboth, but he lets jesabel have his ring and concents and conceals the matter of that cursed and bloody fetch against Naboth. Therefore the holy Ghost terms Ahab no better than a murderer. In like case David would not slay Vriah with his own hands nor by any of his own subjects, but he puts him a forlorn hope casting him in such peril that he could not escape, and that with a desire of his death to, and then by this plot to cover all, but God discovered both to himself and to the whole world to, that David was guilty of murder. But the grossest and most barbarous of all is when one with his own hands openly doth take away the life of a man. This was condemned Gen. 6. and a reason added, Thou shalt not kill a man for he was made in the image of God. This is therefore to deface God's image and as it were to raze the prince's picture and broad seal, yea this thing is so hateful unto God that if a beast slay a man, he must be slain and his flesh must not be eaten. Now if God will have the beast stoned which hath slain a man though he have neither law nor reason to restrain him, much more those worse than beasts, that having God's commandment and reafon to hold them back, yet by all these bars cannot be kept in from violating the image of God and the soul of man. Besides they have seen how ill murderers have sped; as Cain what a curse, what a brand did God set upon him that he was always a runagate and vagabound and could find no rest upon the earth? And in Numb. 35. It is said that the land is polluted and cannot be made pure but by the death of him that was the murderer. Now this is so much the more wild by how much those be nearer bound in any link or bond to him that doth this wrong. As a brother the brother, the child the father, the wife the husband or such like, which makes the sin a great deal more heinous and odious. But most monstrous and most indign of all is it for one to lay violent hands upon himself, to whom he is bound by all bands. For though one be near to father and mother etc. yet his self his own person is most dear to himself and he ought to have most care of himself; therefore to rend his own soul and body a sunder is most horrible and breaks most bonds of God and nature. And this no beast will do; Sometimes they will tear and gore one an other, but no beast was ever in such extremity of pain or in such misery as that he would rage's against himself and seek to deprive himself of life. And this is noted of heinous persons, as of judas and Achitophel who were first violent and barbarous to others, and then at length they turned the point of cruelty upon themselves. Therefore this should make us pray to God especially from this highest degree of murder and most heinous & execrable cruelty. For the causes that a man grows to this beastly rage and cruelty against his own body, is first a monstrous pride, that one will not be unless he may be as he lust himself; he will not submit his will to Gods will. Secondly, unbelief, that one hath no faith in God, nor never looks for a good issue out of troubles, Thirdly, from extreme cruelty to others, as Saul when he had been bloodily minded against the priests of God, and David he made his conscience so fierce as that it set upon himself, and wreeked his teen upon his own bowels. And Achitophel was cruelly bend against David, and carried an earnest thirsting after his blood, and then at length he fell to be as ill minded to himself, when he was once crossed of his purpose and desire. Now let us labour to keep ourselves from envy and hatred, and take heed of revenge and God will keep us from murder; he that makes conscience and prays against the least shall keep himself safe against falling into the greatest. Thus much for the things forbidden in this commandment. The thing commanded is generally to love our neighbour's soul and body as our own. And the particular duties that in it are given in charge are either inward or outward. The inward are two, Meekness, and Compassion. Meekness that is a mild and quiet and loving disposition of the heart, and a kind and courteous affection to our neighbours. This is commanded Ephes. 4. 32, Be ye courteous one to an other and tender hearted. This courtesy he opposeth to anger and bitterness of heart, which he had named in the former verse as breaches of this commandment: And reasons why one should carry a tender and meek affection towards his neighbour: one may be that which is said in Is. Wilt thou be cruel to thy own flesh? we have one God, one father, and be as it were one body, and must therefore be like affected one to an other as members of one body. And an other reason is 1. Pet. 3. A woman of a meek spirit is much set by of God, and that which is particularly applied to the woman is true. Of the man that whosoever hath a meek and quiet spirit, he is in high account and favour with God and his Angels; as contrary a froward and contentious person, be he as conceited of himself as he will, is base and contemptible in the eyes of God, and of all God's children. And as Christ saith. Matt. 5. Blessed are the meek for they shall inherit the Earth. Now the branches and parts of this meekness are, First to forgive one an other. As in the place of the Ephes. before be ye courteous forgiving one an other as God for Christ's sake forgave you. Meeting with an objection that might have been made, why I meek? I am as genttle affable and quiet as any man in the world can be, so long as you do not cross me, nor wrong me, nor disgrace me but indeed if you will do me any injury, or cross me of my will a little then you must pardon me, I am something passionate I cannot endure it. Can you not endure it? What can you endure then? Surely no more than a Bear or a Lion or a beast can. But a christian meekness will forgive and forget injuries and wrongs, it will not only be kind to the kind and show courtesy for courtesy, for this the veriest reprobate, and deepest dissembler in the world may do; but it will overcome evil with good, it will be kind to the unkind, and put up wrongs and offences. And as he looks for pardon from God for far greater matters, So he will not stick easily to give pardon for these lesser things. But he that cannot bring his heart to this to forgive his enemy and to do good to his enemy, he hath not yet attained to the first step of the duties required in this commandment Thou shalt not kill; and therefore can much less attain to the latter and greater. A second branch and indeed an effect of this kindness is to to construe all things in the best part▪ to take things in the best sense and meaning we can, not to be suspicious and misdeeming. For this ill construction and wrong interpretation of things by haling and wresting them to the worse sense we can, is a means to fill our own hearts full of bitterness, and make us ready upon every occasion to fall to brawling and contention with other men. When one shall be doubting, perhaps he thinks thus of me, it may be he had this meaning, or did it in this intent; this will maruellouslly infect the heart and fill it full of hatred and malice, and therefore Rom. 1. It is set down as a note of a wicked person that he takes all things in the worst part, and this is a su●e brand of a wicked person. But a courteous and meeeke man will be sure if a thing may be expounded one way better than an other, to take it in the best sense, and the best way he can. A third branch and effect of meekness is to seek after peace, to be a peace maker, to study to preserve and maintain unity and love, as it is said in the Psal. Seek peace and follow it, as if he had said, peace is a jewel most precious, that if one labour for it he may find but else he cannot. I but will some one say, how can I get it? it flies from me I would feign be friends and he will not, I offer peace and kindness, but he is froward, and I can find no good entreaty at his hands: well, yet follow after though it run from you for a while, pursue still and at length you shall find it and that to your great comfort., Now than a man follows after peace, when he avoids all things that might breed jars and minister occasion of offence; now many men there be, that would seem to have peace and have men think well of them and deal kindly with them, but they care not how they behave themselves, and what they do to offend and grieve every one, and to stir them up against them, but kindness will do every thing that may win peace and avoid all things that may hinder it, or breed strife, yea he that is truly meet will rather in matters belonging to himself, part with his right in some part and be content to want some thing that is due unto him, than he will raise up contention and strife. And he that doth not thus is not truly courteous, and therefore also not much set by of God. The second inward duty is compassion and pity▪ the former belongs and is to be performed to all men in time of their greatest posterity, but this is proper to these that are in some affliction and misery; now this compassion and mercy is to have a fellow feeling of the griefs and afflictions of other men, to weep with than that weep, to mourn with them that mourn to bear the burdens of those that be weak and so fulfil the law of Christ. This is commanded Coloss. 3. 13. Now therefore as the elect of God, holy and beloved put on the bowels of mercy. He wisheth them as they would be sure of their election and have a sound not of their holiness, and that God loved them, then let them put one the bowels of mercy, let the misery of other men enter into their hearts, and make their bowels yearn, even as if their own. Now this compassion and feeling must be both to the souls and bodies. As for the souls we have an example of Christ jesus that seeing the people as sheep without a shepherd in an hard case for matter of their souls, he had compassion and mourned in his soul for them, and so he wept over jerusalem, when he saw them so stubborn and so to resist the grace of God and the good means of their peace. And Paul saith to the Corinthians that when he heard of the incestuous man he writ unto them in many tears & sorrow, as if all most the sin had been his own. But contrary unto this is the merciless and pitiless heart and behaviour of such, that are so far from weeping and mourning for the sins of other men and from having any pity upon them as that they despise them, and contemn and make a jesting talk of it to their disgrace, rather than pray for them, or grieve for them to their help and amendment▪ yea and worse, many be so devilishly minded and so resembling the devil their father, as that nothing rejoiceth them more than to hear of an other man's fall, especially if he have been a professor and stood for religion, then if he fall it is such good news and makes them as glade as if they had gotten a great booty. But little do they know how they sin against their own soul, and provoke God to let them fall into the same sins, and to give them up unto worse offences, that after they may find the same entreaty and others should rejoice and mock at their fall as they have done at the fall of an other, and indeed a pitiless heart and dealing towards an other man's slip, is the next way both to make themselves fall into the like sin, & shut up the hearts of men from showing any compassion unto them. Also for matttes of the body, we must be touched with the griefs of other .. as. Heb. 13. 3. Remember those that are afflicted as if ye were also afflicted. And we must be as members of one body, now we know that the members be all partakers of the grief & pain, if any one yea but the meanest suffer any thing; and so if we have that love that ought to be in the hearts of christians, we cannot choose but we shall feel in some part the afflictions of christians and see that they shall in some part also pertain unto us. And this the example of jobs friends job. 2. 11. shows; it is said that having heard of the misery whereinto job was suddenly cast they came to him. What to do? not as common custom is to bid him be of good cheer, and we hope he shall do well, and such shuttle comforts, for no man can give sound words of consolation, until himself have a true spitit of consolation, but they came to lament with him; they wept with him, rend their and sat down with him mourning. They hearing their friends woe, would let him know that they were touched with it, and therefore they show it by crying and sitting on the dust making his case theirs, so near as might be. And if one be thus sensibly affected with other men's sorrows this good effect will follow, that they will be very ready and willing to relieve them and show works of mercy unto them. As if one part be troubled with a king pain, you need not make a long oration to stir up the other parts to use the best means they can to ease and help it, for they are partakers of the grief. But for want of these bowels of mercy, it comes to pass that men be so hardly drawn and hailed to any work of mercy, that it must be pulled from them by main strength, and so many arguments, so many reasons, so many inducements must constrain them to it before they will yield, and then when all this is done, they drop out with a thing of nothing, nothing to the purpose, and those that be bountiful and liberal enough in matters of vanity and lust, be so holdfast, and sparing for works of mercy, that one can hardly wring a penny from them, by all the persuasions he can make: and what is the matter▪ they be so slow and unwilling? because they have not nor will not have any sense of other men's misery, but put away all consideration and regard of these things, and give themselves holy to pleasure. And therefore in these matters they will cost them many tears, and bring them no good hereafter but much sorrow; they care not how far they run, and what charges and expenses they be at, but for work of mercy and duty of compassion that will further their reckoning, and comfort their souls, and do good to the Church and Saints of God, it comes so slowly & so heavily, as though it were all lost, that is that way bestowed. And the cause is, because they have a heart merciless and void of compassion. Now the outward duties follow. And these are three in number especially to be regarded. The first is an amiable and loving behaviour of ones self towards others, for as a sour look, & an austere contemptuous gesture breaks this commandment, in that it alienates men's hearts from us, and is a preparative to hatred; so it is a fruit of love and a part of keeping this commandment, that one should by all good and gentle carriage of himself show his love and willingness to do good so near as he can to all. And this is a thing noted in Abraham as a matter of commendations and a testimony of his humble and loving heart, that where he came he was very courteous to all men, even infidels, men of a false religion, and did carry himself, in all good sort unto them who ever. As when he had to do with the Hittites. First, he bows himself in all courteous sort, and then his words were gentle and nothing savouring of a proud commanding, but with all mild and kind persuasions and entreaty, and then when they wild him to bury the dead in any of their sepulchres, gives them hearty thanks and with the like courtesy and good speeches as afore, propounds his request. And this gentle dealing did so win the hearts of these heathen people, and made him so well account and esteemed amongst them, as they say to him thou art a prince of God amongst us, and would deny him nothing. And so when he met the Angels, which he took for no other but for common travailers, he saluted them, bowing his body in all dutiful sort and gave them good terms and called them Lords and entreated them to eat a morsel with him. And by this affability and kind usage of himself he did not only get favour and good account among those with whom he lived; but hath gotten credit till this day and shall to the world's end, that being a man of such worth and good desert▪ so well graced, and of such place and wealth, all this did not make him sour, careless or disdainful, but he showed him kind and amiable even to the meanest. For indeed proud looks haughty looks and a scornful and a disdainful eye that is such a thing as God abhors, he doth abhor an haughty eye and arrogant looks. As he saith in the Proverbs. But we see this is such a thing as many do it for their credit, and think to get credit by this looking on high. Those among us that be men of no worth, that have no good quality or property nothing commendable or worth esteem inward or outward, no grace to praise them, no wealth to set them out, no parentage to make them had in account, swaggerers, ruffians, profane beasts, & filthy drunken swine, that make their belly their God. These abject base persons, the scum and froth of the whole earth, rude in behaviour, wicked in heart, and careless in life, think if they can look big, and carry a proud and disdainful face, and overcrow every man, and care for no man, scorn their betters, and prefer themselves before all; then forsooth, they be men of some name, they shall be accounted of, & they be worthy to be looked after, that think to get credit by contemning every body, and to be had in account by making no account of any one; this is these courage, this is their valour, and they have nothing to grace themselves, but this kind of rudeness. But in truth this disgraceth, this discrediteth, this proclaims their shame, and shows that they be light, & empty of all goodness, and if they had many other good parts, yet this would hurie all, and make them contemned in every man's heart and eye, to be so scornful & contemptuous to every one. This was Ismaels' kind of life, his hand was against every man he regarded none, nor cared for none, but set them all at defiance, and at nought, therefore every man's hand was against him, they made as light of him, and these also have a just Ismaels' reward, every one is their foe, every man speaks of their shame, and what have they gotten now? For they that will be honoured must honour, & he that will be kindly dealt withal, must deal kindly with others, and he that looks for an amiable behaviour from others, must show an amiable behaviour to others. The second outward duty is to defend the oppressed, and secure those that suffer wrong, and ill entreaty: a thing much commended in job, that he pulled the pray out of the Lion's mouth, and sought out the cause of the poor, he was a father to the fatherless, & husband to the widow. And this did comfort him in time of his trouble more than all wealth in the world. This is commanded. Proverbs. 24. 11. Deliver them that are drawn to death, and wilt thou not deliver them that are lead to be slain? If thou say behold I know it not. He that pondereth the hearts doth not he understand it? And he that keeps the soul knows he not? will he not also recompense every man according to his works? He shows that if one see those that be unrighteously pulled to death and oppressed, one must not stand by and say, alas, what a world is this, who ever saw such dealing? but one must put his hand to, and labour to his power, and as far as he can to rescue him, and deliver him, for saith he, wilt not thou preserve him? as if he had said, art thou so merciless that thou wilt not help the oppressed? But then he meets with our excuses that men are ready to speak in such cases, alas I knew not, that he had such need of my help, and if I should meddle, I might bring an old house upon mine own head, and trouble myself when I needed not. But he cuts of all saying, doth not God see thee and know thy heart, as if he had said. Well these excuses may dazzle men's eyes and make a fair show, with them that can see nothing but shows, but God he looks not so much to the tongue, and what one can say for himself, but he ponders the heart, doth not see it lightly but considers & knows every particular thing and circumstance; and therefore, it is no shifting and doubling when he comes to take a trial of us: and he knows, that all these excuses come from self-love, and love of lucre and commodity, that one would spare cost, and live at case, and rather see an other oppressed with wrong, then stir himself a little to help him. And last of all he saith, you that be so loath to suffer a little trouble, and at a little charges to help an other man in his misery: know you not that God recompenseth men according to their works, that he causeth them to reap like for like, and may not you come to the like misery yourself, and then because you had no heart not will to help an other, you shall see others sit as quietly by you, and not venture to give you any help. But now men are come to that self-love, and want of other men's wrongs as it were a thing done in a far country, and in an other age, as though it nothing pertained to them, they have nothing to do with it. But those that be of the better sort, will only have a little idle pity, and mercy of the mouth in a few words; alas I am sorry, and it is pity that honest men should be thus wronged, but never put to an hand to help, nor stir a finger to do any good to their relief, neither be at pains nor charges to ease them, and deliver the oppressed, but most men bear this mind, that they would take more pains and be at more cost to pull one of their own beasts out of the ditch, then to pull a poor wronged Christian out of the paws of the persecutor. But jonathan was not of this mind, he ventured his own life to save David's, and delivered him out of the hands of Saul his father, though it seemed David only stood betwixt him and the crown. And Obadiah when he being the king's steward had as one would think need to look that he lose not the king's favour, and Ahab his master raised an hot and sharp persecution, and would have slain all the Prophets, and he should have scaped but ill in likelihood, if his master had perceived that he had been a favourite of them; and above that the famine was so great in the land that no bread & water almost could be gotten for money, so that it was not only dangerous but exceeding chargeable to keep an hundredth men now, whom the king sought with all diligence to put to death, yet notwithstanding all these impediments, he stood faithfully for God and his Prophets, and kept an hundredth of them with bread and water sufficiently, in the heat of persecution, and the midst of a great famine. Rahab also so soon as she had any spark of religion, and the fear of the true God, defended the spies, and that with the hazard of her own life; for when the king would feign have gotten them, and he had a purpose to make them sure enough, she hide them, and saved their life, and by that means also saved herself and all her household, and had this privilege, that after Christ jesus came of her stock and posterity. But on the contrary, most cursed and hellish of all are these, that be so far from helping and succouring God's afflicted saints, as that they rejoice at their trouble, & recount it one to another as a very joyful tidings, that makes them merry, and they put an hand to it, and to their power help it forward; these be cruel wretches inspired with the malice of the devil, and unless they repent shall be miserable wretches hereafter freed with the vengeance of God as a reward of their cruelty. The third and last duty here commanded, is to show mercy to the needy, that want, according to your ability, and their necessity. This Christ commands, Luke. 12. 33. Sell that you have and make you bags that wax not old. Where Christ exhorting them to be merciful, meets with a common objection. Indeed I would willingly bestow something upon Christ, I own him a good turn, and could find in my heart to pay him, but alas I have nothing to give, yet have you nothing to sell? never a strike of corn, never a piece of land, no spare household stuff, that you can spare for Christ? If you have sold it, and give it to Christ, & for Christ's sake, even as wicked a man will rather sell something to serve his lust then that he will have it unserved, so do you rather sell something for Christ's sake, then let him go unserved. & show that you love him as well, as they love their lust. O but if I should sell and give thus, I should be beggared; nay Christ wills no man to beggar himself, but make you bags; this is such a treasure, as no other is like it, you should get a more excellent increase, for no other treasure, but it is of that nature that either of itself it will corrupt, & the canker & rust will set on & bring it to nought, or else the thief may meet with it so that one is in continual danger, to lose it, & become poor. But this is such a kind of treasure as in itself it is eternal, and it is so surely kept that no man can deptive us of it by force or craft, and then another benefit is, Where your treasure is, there is your heart also. This is a good effect that if you lay up a treasure in heaven, your hearts will follow also. What is the reason that many men can come so hardly, and with such difficulty to think or speak of heaven, that we may as easily make a great millstone ascend up into the skies, as to draw their thoughts to heavenward? it cannot be, because their treasure is not their, they have sent nothing before them thither. Worldly men can talk nimbly and readily of grounds & money and beasts, because they have laid up their treasure in these things, and let one go whether he will from one end of the world to the other, his heart will still be there where his treasure lies, of this he will talk at his table, in the field as he walks, as he lies, every where, and he is not weary. The treasure draws the heart unto it. But these have never laid up one penny in heaven, have reposed nothing in Christ's bosom, & therefore have no mind to think of him, and one may sooner pull their heart out of their bodies then put any heavenly and constant meditation of God, and the life to come into them. But if one would let his chief wealth be with God, and lay up his special good in heaven, his chief thoughts and special desires and meditations would be of God and of heaven, he would talk of it as willingly, as nimbly, readily, as constantly, and with as little tediousness, as the most covetous man of his money, and cattle, and nothing should be so delightful to him as to confer and meditate of things pertaining to the life to come. And in the Prover. it is said, He that is merciful to the poor rewards his own soul, as if he had said. Every man will yield that it is a good thing to be beneficial to himself and to do good to his soul. But this is most certain, that nothing in the world, no purpose, no bargain, shall bring so much profit unto the soul as a merciful heart and a liberal hand to bestow his goods upon poor christians the members of Christ jesus; so the Apostle saith, 2. Cor. 9 He that sows liberally shall also reap liberally. It is otherwise in this matter than it is in other harvests; for let a man sow never so good seed and use all diligence in preparing and fitting the ground, yet some casualty may befall which will spoil the harvest, and a man shall not have the seed again; but here it is certain one shall have a good harvest, nothing shall mar his crop, if own sow but a cup of cold water for conscience and in love, it is sown upon Christ jesus and he is the ground as in Matt. 25. I was hungry and thiristie. etc. and ye fed and gave drink to me. Therefore unless we think that Christ will be a barren ground, it is most certain that he that scatters seed here shall find a large increase; that which is cast abroad in mercy shall return again in goodness, the more good any doth▪ the more good he shall receive, and that certainly because God will restore it, and there is nothing that is more effectual to continue the good estate and prosperity of any family then that the governor of the family opens his hand abundantly with all plenty of good works of mercy. Now that one might do this duty of mercy rightly so as it may be pleasing unto God, and bring comfort unto his own soul, these rules must be observed. First out of Micah. 6. deal justly and love mercy. justice in getting must be joined with mercy in bestowing, that must be well got that is liberally given, or else it is but to rob one to give to an other, to take it from the right owner to whom God hath given it, to bestow it on an other whom we think good. To do as Samuel saith of the ill kings, that they would take away the people's vineyards and olives and fields to give them to his servants and whom himself pleased; now this is not mercy, nor to be counted liberality, neither doth it deserve any better than theft. As many among us care not how unjustly they get, whom they pinch, whom they oppress and whom they wrong, but when the times come that they think to show their liberality, and to let all the world have a taste of bounty, no man shall be put back but every man shall have his fill for a time, and now they think they have quit themselves. Well, and you must account them very liberal & bountiful gentlemen, nay first let them be just and then they may be merciful, but till then all is oppression and robbery and spoiling. And may idle ministers that get many benefices into their hand, and make themselves fat with the people's blood whom they starve and care not for feeding their souls at any time, but that they may get them a name of bountiful men, once or twice in the year they will come to the people, and feast them, and great good cheer they must have; thus robbing their souls to feed their bodies and under pretence of hospitality & neighbourhood to make a pray of the people. But first, they should do as Zachaeus did first, restore the ill gotten goods, & then of the rest that is their own, they might be merciful & do good, but it is no liberality to be lavish of another man's. Secondly, it must be done liberally, without grudging and murmuring, as 2. Cor. 9 God loves a cheerful giver, it must not be wrested out of one, but must come willingly and freely, or else the thanks is lost. So Proverbs. 3. 27. Withhold not the goods from the owner thereof. & e. He makes the Christian neighbour that is in necessity an owner, one that hath good right and title to our goods according to our ability, for God hath given it to them, and it is their due, therefore he saith, withhold it not but give it readily, put him not back, but let him see that thou art glad to do him good, and that it is a delight to thy soul to help him in his need. So Christ saith that the poor widows half farthing was more in God's account the all than large offerings of the richer men, for they did it most of them ambitiously, and some pharisees meritoriously to bind God unto them, and make him beholding unto them; but she did not look to credit, for it was rather a discredit, that when all the rest came with their great sums, she comes me with a mite among the rest, but she was not ashamed of that, neither did she think to merit any thing of God, but desiring to please God, she gave that she had though it was but a little, very freely, and therefore God accounted it a very free gift. Therefore we must look that our gifts be free-will offerings, and come voluntary, and then they are likely to be accepted. Thirdly, one must look to do good, especially to the household of faith, though a man should help all mankind, yet his special regard should be to Christians, that where God's kindness appears most, their kindness may be most exercised, and they may do most good where GOD hath given most good. For so Math. 25. that which they did to poor Christians was accounted as done to him, and that he paid as a debt for his own. Which confutes these, that if they do any good, and bestow any thing, yet be sure Christians shall have nothing, but it is done hand over head without any regard to whom it is done, and every one shall far better with them than he that is best; there is a certain secret malice, and hidden inveterate enemy to good men, that they can bestow nothing but on such that cannot pray for them, but will abuse what ever they bestow upon them. And thus much for the things forbidden in this commandment, and also commanded; that thou do the one, and avoid the other certain things must be avoided, which are occasions of the breach of it, and hinder one from keeping it. And the first of these is Pride; for so much pride as there is in any, so much matter is there of the branch of this commandment, for so the holy ghost saith, that only from pride contention comes, and he that is proud, is always ready to stir up strife, for he will do wrong to any, but he will suffer wrong of none. So secondly, he so spends and ruinates his estate by serving his proud lust, that he hath nothing to bestow in works of mercy, by setting up himself too high, he brings his estate so low, that he cannot afford to do any good, he is always in want & need, still shifting, and cast behind hand, because he is too lavish in spending in needless things to serve himself. As the Sodomites though they lived in the most rich and plentiful country under the sun, and that which was fruitful of all increase, yet they could show no work of mercy, no good that they could do, why? because they were proud, and thought all too little that went to themselves, and for their own delight, & therefore can spare nothing to supply another's need. So it is seen that many poor men, yet are able to do more good, have more to lay out upon mercy, than many other that have rich revenues, and why? because these with their revenues have an other thing, that is pride, which drinks them dry, so that they may truly say they have nothing to give, they are driven to wants and necessities that they can never get before hand, they have it not, and how should they give it? But why have they it not? whose is the fault? It is therefore because they have fed the wasting humour of pride, and that eats up all which they should bestow on God's poor Saints. Therefore who ever would keep this commandment let him strive against pride for that will make him unable to do good, and make him dry to minister matter for every contention. Secondly, beware of covetousness, For a covetous man cannot but be cruel; so Solomon saith in Proverb. 1. This is the way of all those that be greedy of gain, they will take away the life from the owners thereof. He cares not what mischief an other hath so he may have lucre. Who ever stands in the way twixt him and his lands, he wisheth his death unfeignedly. If it be a father he could rejoice to see him laid in his grave, that he might have his lands, if a brother, so he may gain by his death you can bring him no more welcome news then that his brother his dead. Always covetousness draws after it a long tail of craft and cruelty. Lastly, take heed of riotousness and drunkenness, for when drink is in, the wit is out and grace is out to, than a man is such light stuff that the devil may toss him about at his pleasure. So in Proverbs. 23. 29. To whom is woe? to whom is sorrow and stripes without cause? etc. First, it hurts the body itself, & Secondly, it breeds strife and contention, murmuring, brawling, and wounds without cause, for when they went good friends (if drunkards can be good friends) to their pots, all on the sudden upon a mad humour no body knows, they fall together by the ears and are ready to stab and mischief one an other, and two or three hours after ask them why, and then they cannot tell, but 'twas a mad humour of theirs. Thirdly, they so spend themselves this way and drink up all their wealth, as that they have no ability to do any work of mercy. Therefore pride, covetousness, & drunkenness must be shunned of all those that will keep this commandment; thou shalt not kill. Thus much for the sixth commandment concerning the safety of our neighbour's person, and what duties we do owe unto him. Now follows the seventh commandment concerning his chastity and how we should that way behave ourselves in these words. Thou shalt not commmit adultery. THe sum of it is that we should avoid all uncleaneness in ourselves and others, and use all means to preserve our own and our neighbour's chasiitie. The things forbidden either Inward in all unclean lusts. Outward 1. Adultery. 2. Fornication Unnatural with others self. natural in marriage either entering without parents' consent etc. using out of season and immoderately. 3. Uncleanness either Wantonness. In the Things pertaining to body, as apparel, food, sleep. body parts hand eye and foot. whole in dancing. FIrst for filthy lusts and desires of the heart consented unto. Though they be kept in & neither break forth in word nor deed, yet this very lust and desire itself makes, one a breaker of this commandment before God. As our Saviour Christ the law maker and therefore also the best expositor of it doth testify Math. 5. 27. I say unto you he that looketh upon a woman to lust after, he hath committed adulthrie with her all ready in his heart. They of old (afore he saith) meaning the pharisees had said thou shalt not commit adultery, extending the commandment no further than the gross act and that they would not have men commit, because it would bring reproach upon their name and death unto their body▪ but Christ makes a more narrow meaning, and shows that the adultery of the heart is odious to God as well as that of the body, and that men cannot more easily see and perceive that outward filthiness, than he doth the inward; for he hath pure eyes that can abide none iniquity, and he searcheth the heart and reins. An unclean heart therefore wishing foul things, and meditating upon vile matters is most hateful to God. The use of this is to condemn those, that when they hear Gods curse against the breakers of this commandment concerning adultery, that think if they have not broken forth into the outward action, they are free and out of gun-shot, it pertains not unto them. But let them know that if they have an ill heart, though men cannot charge them with the evil act, yet God can charge them with the evil thought, and that they are liable to Gods curse as well as those that offend outwardly. Indeed there be degrees, and the increase of sin brings an increase of judgement, and grosser sins shall have more grievous plagues, but the least thought is sufficient to condemn them. And those that will not humble themselves, nor care not for inward motions will if occasion be offered, easily be drawn to the outward practice. For if lust have conceived it, brings forth sin, and he that will not refrain it, in the conception, shall not be able to hinder it in the birth; therefore he that would not have sin borne, must not let lust conceive but labour earnestly to kill it in the womb as it were; for howsoever thought be free in respect of the sight and law of men, yet it is not free from Gods, nor from his law, which was not only given only to reform and rule the outward manners, but the soul also and the affections. Secondly, this serveth for the instruction of those which have thus offended, that they must repent and crave pardon at God's hands and entreat him of his mercy to kill this lust and to wash away the filthiness of their heart, that they may not only be freed from the judgement of God due to the sin, but also may hinder the birth of so filthy a monster as will proceed of this so ill a conception; in either conception it is a foul fault after the conception to take any thing that may disable the increase and birth of it; but in this conception it is the greatest virtue and safest way to take such a receipt as shall quite kill it, that it may never come forth to light; and this conceit is only to repent and crave pardon, for else God will bring their secret sin to open shame and their inward filthy desire to outward public disgrace. Now the means to purge one's heart and to make it clean and pure from such filthy affections, is first, to pray to God often and earnestly, to punish the heart and to sanctify it by his holy spirit. Then secondly, to be faithful and diligent in some honest and lawful calling that may busy the heart upon some thing lawful and profitable; for idleness is the mother of foul lusts. As a standing pool not having any course of running grows filthy of itself and full of toads and neuts and filthy vermin; so the heart that is not taken up in some good and honest calling, is a fit place for the devil to breed and engender all monstrous and filthy lusts, idleness procures lust nothing more; as what was the reason why the Sodomites grew so filthy & unclean, that no people ever were so filthy and beastly, but because having the most fruitful and abundant contrrie in the world (for it was like the garden of God) that yielded them all commodity and profit, grew rich, and then like foolish men, as all natural men use, grew idle and to settle themselves to nothing but there ease and delight, for their nature was no worse than any of others; but their idleness so corrupted their hearts, as the devil had leisure to cast in, and they to pursue all monstrous and unclean desires whatsoever, and that was the cause that they were so outrageous. Also temperance in meat and drink, and watching and fasting. These means by God's blessing will slay these lusts, and empty the heart of such ill desires, that one shall have a pure and chaste heart. But if that all these means being used, notwithstanding these lusts will not be overcome, but still arise and still overburden the heart and set it on fire with ill desires, and the flesh will not be humbled, than one must seek the remedy of marriage and pray to God to give him an yoke-fellow; and than one may look that God should hear his requests. For when he hath done his endeavour to beat down his flesh, and yet cannot so tame it, but that he stands in need of an help this ways, than God hath called him to the estate of matrimony, and as he hath given him a calling, so will he give him such an one as shall be a comforter to him, and an helper both in this life and in the life to come. And so much for the inward breach. The outward breach of this commandment hath many branches. But the chief are comprehended by the Apostle. Galat. 5. Where he saith, the fruits of the flesh are, adultery, fornication, uncleanness, wantonness. These are the chief outward branches of this commandment. And first for adultery. That is, when the party offending, is either married or contracted, for if he be either joined by marriage or contraction, that commits the act, than it is adultery. This is a very high breach of this commandment. For when they have been either married or contracted, than they break the covenant of God. For when they come together in either of these knots, they do make a covenant not only one with an other, but with God himself, that hath appointed the ordinance, that will faithfully & truly keep their fidelity one to the other, and therefore if they deal unchastly, it is not only unjustly done one to another, but they forfeit their bond to God, even their salvation, and provoke his curse both on their soul and body. And this is a thing peculiar to adulterers, that having come in the sight of God and before men and Angels, to make a covenant, & there also in the face and by the voice of the congregation craved a blessing of God upon their proceed, they abuse god, angels men and all, if after they break this covenant and pollute their bodies. But how foul and vile a sin this is, The ill effects that follow of it do declare, the first is set down Proverbs. 5. 11. it consumes the flesh and the body. It is a fire in the bones, it breeds eating & incurable diseases, that as the sin makes one loathsome in the sight of God, so the plague may make him loathsome in the sight of men. If one be so audacious as to break the covenant of God, though it be a thing much neglected of men, and they will not cut him of according to God's law, (for by the law of God the adulterer is as culpable of death as the wilful murderer) yet God meets with him, and by filthy diseases brings him to his death. Proverbs. 6. 26. the holy Ghost saith, it brings one to a morsel of bread, that is, to extremity of poverty, and so job in Chap. 31. saith of this sin, that had been a fire to have rooted out all mine increase, this will make spoil and havoc of all a man hath. And it consumes not only the goods and body, but there is a further consumption than all this, he that doth it destroys his own soul; he forfeits his body and goods, and worse than all this he gets a perpetual blot to his name that he shall never be able to put away, unless he do truly repent, and so get it washed away by the blood of Christ that will make all clean. But else he shall have a shameful name, an ill report, all the brave apparel, all the bribing and colouring in the world will not cover this blot of the name and estimation, for he is a needless thief that doth not steal for necessity, but of presumption and therefore deserves no pity. We see that if a thief upon necessity, (as it seems to him,) but indeed no necessity should make a man sin) do prige or steal from his neighbours, men have some kind of mercy and do not altogether so much abhor it, but when one hath the remedy, and hath professed his thankfulness to God for the help, and his contentedness and rejoicing in it, he is a needless thief he shall find no mercy, but he destroys his soul and makes his name to stink among men. And he that doth commit adultery doth not only destroy his own soul but he doth what he can to destroy an other man's soul to, and so to kill two at once, & in this regard this sin is worse than either theft or murder. For if a thief should strip a man of all he had and besides that take away his life to, the man were not one whit the worse man for all this, but his soul might go to heaven as well as if he had died in his bed, but he or she that enticeth an other to commit adultery robs the party of his soul and salvation so far as in them lies, for little doth he know whether ever they shall repent or be converted from this sin, for this is such a wound as no physician can lay his hand to heal it, but the holy Ghost; no medicine can cure it, but the blood of the son of God; this is not to spoil his body but the soul, a far more dangerous thing than robbing. For though one should make the blood run about ones ears with many wounds, yet there were hope that one might find some skilful chirurgeon to make all whole again, but he that hath stricken so deeply into the soul and conscience, and hath kindled the fire of God's vengeance in the heart, how knows he whether ever this shall be healed? And what a fearful thing is it to be an instrument to draw an other into hell and to an incurable wound for any thing that he knows? And again an adulterer is a thief for foisting in his child into an other man's lands or goods, that, that which one hath laboured for, and taken pains for, and hoped to leave to his own seed and his posterity after him, he should bestow upon his most mortal foe. For of all men in the world, he would be most unwilling if he knew of it to bestow it on him, much rather would he give it to a stranger whom he never knew before, then unto one that had so shamefully abused him; and could better find in his heart to leave his goods unto a vagrant beggar, then to one whom unwittingly now he feeds and , and who shall enjoy all his labour. This sin of adultery therefore is a most foul sin in regard of the wrong one doth to man, and to God also, who hath so great a regard of marriage, that it be faithfully observed for the comfort each of other, as that he thought it not sufficient that they shall bind themselves in promise one to the other, but he will have them also enter into a covenant with him, to be true one to the other, which if they violate and contemn, it is a most odious thing in God's account. Now the use that we must make of this is; That sith it is so foul a sin and yet our nature is subject to fall into, as David, after many corrections and humiliations, after many mercies and benefits when he was some thing well in years, and had the remedy also, yea and as the corruption of those times was, many wives, yet fell into his foul sin. This loathsomeness of the sin and the proudness of our nature to commit it, should move us to use those means and preservatives which might keep us from it. For if David did fall into it, to his great woe and to some blotting also and blemishing of his name, than we must not be secure and think ourselves safe. But the means to make a man live chastened in marriage, are these. First, if there have been fornication before marriage that is a secret poison that lurks within, and if it be not stayed it will break out to adultery. Therefore that fire must be quenched by true repentance, and so it shall never flame out into adultery; but else it will certainly have his vent: an old fornicator shall be an new adulterer, I mean by an old fornicator, such an one as hath committed fornication before marriage without repentance, for he hath a wild fire within, that will not keep within long, but will make him burn in lust as fast as before. And it may be said of him as GOD said to Cain, thy sin lies at the door; so his old sin lies at the door ready to catch him, yea it will let him have no peace, but lies in wait, dogs and pursues him, and meets him at every turn till it have brought him to nought, unless he by repentance first bring it to nought. This than must be the first care if one have been a fornicator to repent for that. But if one have not yet, he must keep and observe this second rule. Every married person must labour for pure and fervent love to his yoke-fellow. As Prou. 5. He wills men not to follow after the strange woman, but how shall I choose? he answers in 18. verse. Rejoice in thy wife of thy youth, and delight in her love continually. If married persons get fervent and pure love one to another, this will keep them safe, for it is not having of a wife, but the loving of her that makes a man live chastened, and it is not the having, but the loving of an husband that preserves a woman from whoredom, but if she have him, and yet hate him, and despise him, she is in danger every day, to be defiled. Fervent love than must be sought for. Not such as flesh can yield; for the nature of flesh is, as to be fond before, so to be ready after to find occasions and jars, and dislike, but it is a gift of God, and a spark that comes from heaven, and hath this virtue to make a man live chastened. But now if one will say, Adultery? Sure I will never be an adulterer, yet for all that he cares not for his own wife, but contemns and despiseth her, he hath no warrant to say so: nay he takes the next way to bring himself into the snares of adultery, by this first breach of the bond of marriage, in that he doth not love his wife. another means to avoid adultery is set down in Proverbs 2. 8. 16. If knowledge enter into thine heart, and wisdom delight thy soul: Then shall it keep thee from the strange woman that flattereth with her lips. To delight and rejoice in the pure word of God, and to embrace it in one's heart, this will so satisfy the mind, & content the soul with sweet comfort and delight, as that one shall not need to follow the impure and foul pleasures of the flesh that are contrary to God and his word. But if wisdom enter not into the heart, lust will, and if a man find no rejoicing nor pleasure in the word of God, he is in continual danger to seek at the flesh, for no man can live without his delight, and though it break not straight to the main sin of adultery, yet it will begin with other vanities, and not cease till it hath traced one through all the idle and foolish delights, and at length leave him wallowing in this filthy and loathsome pleasure, for certain where there is not a pure delight there is an impure. Thirdly, will we be kept from this foul and monstrous sin we must mark the rule of Solomon. Eccles. 7. 28. I find more bitter than death, the woman whose heart is as nets and snares, and her hands as bands. He that is good before God shall be delivered from her, but the sin shall be taken by her. He shows how one may escape the lewd woman, and keep himself free from her snares, namely, be a good man, walk religiously & keep peace with god, else he shall sure be taught. He shows why God suffers filthy strumpets, & harlots to lie upon the earth, namely, that they may be as a gail or prison to keep wicked sinners, & chains, wherein to hamper all ungodly persons, they be as fowlers to catch hypocrites that have not the true fear of God, that those which be hateful to God for other sins may be made hateful to men also for this sin. For when men provoke God by sins that he hates as much, but be less subject to disgrace in the world, than he gives them up to those sins that may shame them, & bring them into contempt before the world. And it not as most men say alas he was an honest man till he slipped into this fault; no, had he been honest before, God would not have delivered him up to this wild sin. But because he was wicked before, therefore God punisheth sin with sin, and makes him more wicked outwardly, that his inward wickedness might appear to his disgrace; he hath lived irreligiously in the first table, and now God in vengeance gives him over also to live unrighteously in the second. These be the means to keep one pure, namely, an upright life that one live in no other sin that breaks off peace betwixt God and him. And to take delight in the word of God, and use all good means to get a pure & fervent love to the yoakfellow, and to purge out by godly sorrow, that venom of sornication, if any have been committed before, that else would infect the heart with adultery; for marriage cannot kill lust, only repentance can do that, and marriage is an help to a penitent man to preserve his chastity. But now if one have fallen to adultery, and broken the covenant of God, there is no way for him but only one, even to confess his filthy sin, and to be grieved and judge himself for it, and then to lay hold on the merits of Christ jesus, & to crave God's mercy, knowing that he can as easily forgive to the penitent person, & the blood of Christ can as easily wash away adultery in the highest degree, as the least spot, of wantonness. So much for the first outward breach, viz. Adultery, the next follows, and that is called Fornication, that is, when single persons commit the filthy act. And this however it be not grievous as the former, because it doth not break the covenant of God, and is not punishable with bodily death, yet it is a fearful sin liable to the curse of God and damnation. For so 1. Cor. 6. No fornicator shall enter into the kingdom of heaven: It is such a sin as shuts one out of God's kingdom, and casts him down headlong to hell, and the everlasting vengeance of God. And the ill effects of adultery afore named, namely a diseased body, a poor estate, a blemished name, and damned soul, and the drawing and murdering of an others soul do agree to this sin to. Oh but they will marry the party, and so all shall be well, and they will make an amends. But this cannot make an amends, for nothing can wash away the pollution of the soul, but the blood of Christ. But if you do marry the party, why will you give the first fruits of your body to the flesh and the devil, and the refuse to God? it is a shameful thing, to serve sin with the chief of his strength, and God with the remainder. How can they look for a blessed proceeding from so foul a beginning? Why will he do such wrong to his first borne to make him base borne; and his posterity a bastardly generation? why will they beget a continual sorrow to themselves, that they should not be able to look upon their child without blushing, and cannot see the fruit of their body, but they must look on the fruit of their sin, and behold a witness before them of their own filthiness and disobedience to God? Or if he purpose not to marry her that doth this, why doth he rob her of her virginity, and make her unfit for any other else? Therefore this is a foul sin and dangerous, for unless it be repent for sound, fornication before marriage makes a plain and high way for adultery after marriage. The third outward breach of this commandment follows. And that is uncleanness which is either unnatural or natural; unnatural, as Sodomy practised of the Sodomites, condemned Rom. 1. when man with man works wickedness, woman with woman commits villainy, or else that beastly sin, when the seed of man is mixed with the seed of a beast. These nature abhors and they be commonly punishments of some other wickedness, and follow a very profane and dead heart, & are worse than dulterie. The natural uncleanness is either alone, one by himself may defile his own body in most filthy sort, which though it be more secret from man, yet it is most abominable before God, and often God brings it to light by punishing those which have used it with tears of conscience, and horrible fears in their mind, or else with frenzy and franticness. These punishments have often fell on the practisers of this secret sin, and then all goes abroad, than they lay open, and vomit out all their own shame, and however they seemed chaste and pure before, yet now their filthiness is brought to light. Also an other kind of natural uncleanness is between married people, either in their entrance into marriage, or else in their proceeding and use of marriage. The uncleanness in the entrance is either if one marry an other of a contrary religion; as a professor, and a Christian to wed an Atheist or a Papist; their whole life so led till repentance and conversion, is unclean in the eyes of God, for their marriage was not lawful before God, and therefore in Ezra; these that had so married were constrained by God to put away both their wives and children as illegitimate. Also if those marry together that be within the degrees of consanguinity or affinity forbidden, they may cloak and shift as long as they will, but they shall never shift of the account and estimation of being unclean persons before God, sith they marry without the warrant, yea contrary to the commandment of God. Also those that marry without consent of parents, their marriage is lawful, and life unclean, till they be reconciled to God by repentance, and their parents by submission. These be in the entrance and taking the estate of marriage. In the use of it uncleanness is committed. First, in coming together at unseasonable times; this was a cause that made the land of Canaan vomit out their inhabitants, because they had no regard to observe times, and this was to be punished with death in both parties in the old law, because the time and manner of separation was then instituted. Also in marriage one may deal uncleanly by excess for want of moderation, for as a man may be drunken with his own drink, and he were a drunkard that would sit at home and swill till he were overcome: so likewise a man may be unclean in exercise, though otherwise his marriage be lawful; and this sin though the hand of the Magistrate cannot punish it yet God's hand often finds it out, and the children divers times prove monstrous and unshapen, or else idiots and naturals, or else very ungodly and stubborn, and thus Godmeets with these secret sins when men will not meet with him by repentance. The last breach of this commandment is in wantonness, which is the preparation and foundation for all the former, consisting either in things belonging to the body, or the body itself. In things belonging to the body as in the costly apparel, not that there should not be things fitting the estate, and that there were not a diversity of degrees to be had, but in no estate or degree, may one be so excessive as to hinder him from good works of mercy and religion, that one should bestow so much time in trimming the body as he can have no time for trimming his soul, and bestow so much cost in rich apparel as he can spare nothing to bestow on poor servants. Secondly, in strange apparel, as in Zephaniah the priest, the king's children are rebuked, for that having more money and maintenance than their neighbours; they did not bestow it in doing any Work of mercy to the poor, or providing any thing of profit for the commonwealth, but only in setting out themselves by new fashions, that no new trick or odd foolish devise could come up, but they must have it strait, yea they never thought themselves well until they were beginners of some new fangled invention concerning their coats, that other folks might look at them and lust after them, and these kind of persons howsoever they seem fine in their own eyes, yet they be filthy in God's eyes: Also in excessive diet too much meat and drink, for as one cannot lay on more fuel, but he shall have a greater flame, so stuffing one's self with meat and drink will make the heart more outrageous in all evil lusts. As the prophet saith, They rise up full, and then they neighed after their neighbour's wives, as a fed horse after a mare; for though this be an homely comparison, yet the holy Ghost useth it to make the sin more loathsome. Also in excessive sleepiness and lazing in bed, that a man lives so, as the world, nor the place where he lives shall be no whit the better for him, but he gives himself only to take his ease, to rest his body upon his bed: to do nothing but eat and drink and sleep, that that time which God hath given to get good and some knowledge of good and some knowledge of God, and assurance of salvation, a man should abuse to follow his carnal and vain sports, and to slugging on his bed; such manner persons be wantoness, and by the Apostle put in the number of filthy persons that shall not inherit life. In the body itself, and that is either in the parts or the whole. In the parts as an eye full of lust, as Peter saith, that ceaseth not to sin, though thy body sometimes ceaseth for want of occasion, or for weakness, yet the eye is all busied in unchaste & wanton lusts. And the tongue in unchaste & wanton songs and reading love books, of dalliance & filthiness, which is a kind of contemplative fornication. They that made them be wantoness and those that read them, and so every other gesture that stirs up one's self, or many an other purposely to lust, that is wantonness as the wise man saith, that a wicked man makes a sign with his finger, and speaks with his eye. The whole body is abused to wantonness in dancing, for here every part is abused to dalliance, the eye, the hand, the foot, and all in meeting in embracing, in tickling, and such like. All the action is nothing but a profession of an unchaste heart, here is an artificial grace, an artificial pace, an artificial face, and in every part a wicked art is added to increase the natural filthiness; and if you call it a sport, it is a very devilish sport to use the body as an instrument of wantonness and an inducement to fornication and adultery. Those also have offended in wantonness that give themselves liberty to be present, and see such things that be practices of wantonness, as stage plays, which serve for nothing but to nourish filthiness, and where they are most used, their filthiness is most practised: where the man is clothed with woman's apparel, and that as ordinarily is put in use, which the Lord calleth abomination; this is a way to breed confusion of sexes, and it is a plain belying of the sex. Those that than have thus hurt themselves or others must crave pardon, and repent, and those parents, that themselves in youth have taken liberty this way, must restrain their children: contrary to the common practice of filthy parents that have themselves been old fornicators and wantoness, now that themselves are spent, it doth them good, and makes their ●eart glad to see their young children tread in their steps, and run madding and skipping up and down with all wanton and unseemly behaviour. This, however men make but a sport of it, yet God will not tolerate, for if he cannot put up the abuse of one member alone, to wantonness, he will never endure that the whole body should be thus abused. Thus much of the seventh commandment concerning preserving our own and an others chastity. The next is concerning goods, in the eight commandment, which is. Thou shalt not steal. THe sum if it is that we should not hurt our own or our neighbour's estate, but so far as we can procure the good of both, not using good benefits only to his glory, but to the good and benefit of all mankind, and of ourselves. The things forbidden are either Inward as the desire of the heart. Outward either public in Church Commonwealth private in Illusing of one's own by wastfulness as in 1. Excess in any thing. 2. Idleness. 3. suretyship. Niggardliness. Unjust pursuit of other men's goods by Some show or colour of law, as crafty bargaining, etc. Some means without colour as by force or prigging or such like. FIrst, for the inward breach of this commandment, that is, lusting after another man's goods in the heart, the secret desire of that which is none of ours, though one seek not to get it wrongfully. For as in the former commandment, the filthy concupiscence of the heart was counted adultery before God, though filthy practices did not break forth: so here he that inwardly longeth after his neighbour's goods, is a thief before God's judgement seat though he stay his hand from taking of them. So in 2. Pet. 2. 14. He describing wicked men saith, they have hearts exercised in covetousness. Though they durst give such liberty to their hands, yet it was the occupation of their hearts to be always stealing, always desiring an other man's goods, even as the thoughts and desires of a christian are busied in thinking of the life to come, and of their latter end, and how to glorify God while they live, so there desires and hearts were always wandering and pursuing after an other man's goods, this was all the exercise of their heart. So Micha. 2. 2. They eovet fields and take them by force. First the heart falls a lusting, and what then? then there is no stay, the violence of their lusts carries them headlong, and they cannot be at quiet till they have undone a man, and spoiled him of all his goods. And this was Acans first beginning of Theverie. He saw a fair garment and a wedge of gold, that was no particular man's indeed, but he knew it was none of his, for God had challenged the spoil of all that City to himself, but he thought that there was enough for God and for him to, and therefore he let his heart lose to desire it, and then he could not hold his hands of, but took it to his own destruction and the utter ruin of his whole family, for they were all put to death, and the first beginning was his coveting heart. So Ahab looks out of his window upon a time, and sees how commodiously Naboth's vineyard stood to his palace, and thought the might make him a fair garden there, and he might have a goodly private walk as it were, so close to his, & therefore he would feign have it. And so sends for Naboth & offers him some consideration for it, but Naboth knew that he might not alienate his possenssion from himself, that God had given him, therefore he says him nay, but his desire was so earnest and importunate that it would take no nay, and therefore he was even sick with grief and desire of that which was none of his. And then there was no way left, but Naboth must be slain, and by hook and crook Ahab must have the vineyard, and so Naboth's life and vineyard were both taken away, but so that Ahab destroyed his family and posterity by this evil covetousness. The use that we must make of this is, that though we have never done any man wrong in one penny, yet we must repent for the wrong of the heart and the secret desire of the soul, or else before God we are culpable of the breach of this commandment, and liable to the plague of God for it. Secondly, we must learn to restrain our desires and keep in the wandering lusts of our heart, for that which it is a sin to take before men, it is a sin to wish before God, therefore we must bind our minds to the good abearance, Now the way to expel this wicked and greedy covetousness of wealth is to consider these two things. First, the small or no good that riches can do unto them that have them. Secondly, to consider the certain hurt that the desire of them will bring. For the ground of covetousness is this, that men have a false and foolish imagination, that wealth will bring some happiness, and if they had riches in good store; then they should be in good safety and in an happy case, but that riches can make one's estate no whit the better, it is proved in the Psalm. 62. 10. 11. 12. If riches increase set not thine heart upon them. He would have one let his heart be never a whit set to his wealth, and deem himself no whit the better for the increase of them; what? is not one better; nor hath he not cause to be more glad when his purse is full of money then if he had never a farthing? no sure not one jot, and he gives three reasons. First, saith he God spoke once or twice and I heard it, power belongeth unto God. This is reason, nothing hath any power to do a man any good but God, therefore if he have all the wealth in the world, his wealth cannot help him, it cannot keep away any judgement, it cannot free him from death nor from hell, but one may as soon go to hell from weal or woe, Dives may pass into torment as well as the veriest beggar alive. Nay it cannot bear of any one stroke of God upon soul or upon body in this life, it cannot keep away sickness not grief; then if they be such weak things, he that hath them is never a whit the nearer any good, nor further from any evil; why should one either earnestly desire them, or greatly rejoice when he hath them? Secondly, To thee O Lord belongeth mercy. There is no mercy but in God, nor kindness but from God, and that a man is kindly entreated, it is not from wealth but from God that puts love into men's hearts for if one's ways be pleasing unto God, he will make his enemies to become his friends; and contrary, if one's ways displease him, he will make one's friends his foes, and those that own him most duty and have here tofore showed most love unto him, to be his most bitter enemies and seek his overthrow. As in David when he had sinned against God, he raised up his son against him who not with standing his wealth and kingdom, sought his life and would have killed him. Thirdly, thou O Lord rewardest every man according to his works. That is an other reason, because God looks, to works, not to wealth when he comes to judgement; as if he had said, most men dream that it shall go with them according to their goods and riches that they have heaped up; this were true indeed if their were no God, or else an idle God as Epicures imagine, that sits a sleep in heaven, and cares not how things goes with men in the world, but if there be a God that governs the world that is awaken and hath the ordering of matters, than the question shall not be with what a man hath? But what he hath done; not what riches? But what grace and goodness he possesseth; for sin shall have shame, and he that is godly and merciful and humble, he shall have glory and he shall be saved. Sith it is so that riches are so little profitable or available, this must keep out of our hearts this whorish desire of riches that cannot profit. Secondly, as riches are sure to do us no good, so we are sure that the desire of them will do us much hurt, and as there is no help from the having, so there is certain danger from the coveting. For in Timothy, the Apostle calls it, the root of all evil. Where this is there is sin enough, no evil that a man will abstain from, if it may procure his filthy lucre, he will forbear nothing if it lie in his way to gain, neither will he do any good that seemeth contrary to his profit; therefore the danger is great that accompanies covetousness, namely the rushing into all kind of mischief and wickedness and the neglecting and omitting of every thing that is good. For it hinders one from the chief means of salvation and hinders the working of these means in him. How it keeps men from the word and sacrements, Christ shows in the parable Luk. 14. 18. Some had oxen & could not come, some had farms and must be held excused; in general every covetous man hath some pulbacke from religion, or if happily sometimes he do overcome that let by much a do, & step into the Church door and set him down before the preacher, yet the holy Ghost tells us how he is occupied, speaking to Ezekiel he says that they sat before him indeed, but though he was a man of rare gifts and very eloquent yet their hearts went after their covetousness. So that a covetous man's heart is in continual travail, though his body sit still, for sometime yet his meditations and thoughts are moiling and rotting into the earth; so that he can give no attention to the word nor mark nothing that is spoken. But yield that sometimes a quame of attention come over him, admit that he can frame to give ear to that which is spoken unto him, yet all is fruitless, he gets no good, for these be the cares of this world that like thorns choke the good seed of the word that no fruit can come up, and thus we see what mischief a covetous heart brings, that no means of God can work any good upon such a man. These things therefore being well weighed and pondered upon, that will stay one from these vain desires of these vanities, and foolish doting upon these idle trifles, that a worldly man with so great pain doth hunt after. And now follows the public and outward breach of this commandment in Church robbery. First, and that God himself finds fault with all, in Malac 3. where he charges them to have rob him, wherein say they? in tithes and offerings saith God, so that to take to ones self those things that God hath appointed to religious uses and for his service; that is to rob and spoil God himself, of that which he hath challenged unto himself. And in the Provebs. Solomon saith it is an abomination to devour things sanctified. That is, to convert things sanctified and appointed for holy uses unto ones own private commodity, this is that which God abhors. So for things pertaining to the commonweal, that is an other kind of public robbery; when a man which hath the disposing & ordering of things that pertain to the commonweal and are to be used for the common good, will take them for themselves and make a private gain of them. This is a foul fault and an high degree of theft, so much the more heinous, because it is more general and a greater wrong, by how much it toucheth more, and because these be thieves in request, and robbers that are in credit, which deceive those that trust in them, and deal ill and unfaithfully with them that put confidence in them, which doth much aggravate the fault. For other kind of thieves those that take a purse by the way side, or that steal his sheep or Oxen out of his grounds, or pull his of the hedge, they deceive no man's expectation, no man committed any thing in charge to them, nor looked for better at their hands; but he that is false to those which are his friends and rely upon, and untrusty to those that trust him, this is a right judas a thief in a higher degree. These two are public, now for private stealth. First, in the abusing of one's own goods, for a man may be a gross thief in God's account, though he never touch penny of man's goods, but only his own goods. For as in the sixth commandment, he that kills himself and is cruel to his own person shall not be exempted from the name and account of a murderer, and in the seventh commandment a man may be a filthy person and a wild breaker of that commandment in abusing his body himself alone; so in this eight commandment he that abuseth his own goods and robs himself, is no better than a thief before God. Now men abuse their own wealth by two ways; by wastfulness and niggardlynesse, by unjust spending and unjust sparing. For lavish spending and wastfulnesse hath many branches, first, excess in diet or in apparel, in sports or in building, above that, that one is able and can go through with all. For excess of diet, in meat and drink, the wise man saith, He that loves pastime shall be a poor man and he that loves wine and oil shall not be rich. When one is given to his appetite, and will too much please his tooth, when he will far well above his ability, and so spend all in summer and keep nothing for winter, this man brings poverty upon himself and and robs his own family. These men are among their companions and mates termed good fellows, and esteemed as the only liberal and kind hearted men in the world, but God calls them thieves, and infidel thieves, yea worse than infidel thieves, that have so much cast of civil honesty and humanity, as that they have no regard to their family. Also in apparel, if one will set out himself to far and spend more in decking his carcase, than he can well spare, and lay all he can get upon his back: this man takes his own purse from himself and casts himself into such arearages, and runs into such debts and danger and brings such a weight of misery upon his one back, as that a thief could not do him half the harm by cutting of his purse or taking it from him, than this prodigal humour of his doth, that he cannot be content with such garments as beseems his place & calling and ability, but must behang himself with such costly coats. This brings penury and want where God sends none, therefore such a man can give no good account of his stewardship but must be content to come in the row of thieves. Also in gamning, for a gamester is a thief whether he lose or win. He that loves pastime shallbe a poor man, he beggars himself when God requires no such matter at his hands, but would have him husband his own so thriftily that he might live comfortably of that portion which God gives him; what need he then put that to the fall of the lot which God hath already put out of doubt, and so to convey his goods to an other by an unlawful means? Oh, but he is a gainer sometimes, them is a thief, for he should not covet that which is an other man's money or wealth. Who hath appointed such kind of traffic or exchange where the one party must receive no competent and answerable recompense for his goods? God hath appointed no such manner of getting, and he that doth get by this means God hath branded it with a curse, and no word of God, no man of God, or servant of God will give any allowance or profess any blessing upon this kind of gain, so that having no warrant for getting no comfort, in using no promise of blessing in the possessing of such goods, how can he free himself from unlawful getting and though a more common and received yet a wicked and condemned theft? So for spending to much on hawks and hounds, this is to restrain ones own hand from mercy and to give the children's bread to dogs, which Christ forbidden. And though they say they have enough for both, yet they cannot but give less to one, because they bestow so much upon the other, and they should not bestow that upon beasts, that they might better bestow upon men. This than will be an ill answer when they shall come before God to answer for the spending of these things, as certainly every man (let him think what he will) must give up his reckoning and make his accounts how he hath laid out his wealth that God gave him to glorify him by. I say when they must come to answer to this question. How have you spent your wealth? This upon my taste, this to please mine eye, this to delight mine ears, and so much upon an other delight, and this upon an other sport. But what have you given to God? when I could have any odd time I gave now and then a penny to Christ; this is to give the bread to the dogs and crumbs to the children, as in truth most men do. The full stream and freeness of their liberality runs to serving of their lust, but the sparing gifts and pinching bounty that God must have. And all these rob and cousin themselves, and though they imagine to get mountains of pleasure yet the end shall be pain he that loves wine and oil, and he that loves pastime, what is his verdict, and what sentence hath God set down? He shallbe a needly fellow, and live in want, poverty is the best end and easiest punishment of this wastfullnesse, for want of moderation in meat, drink, apparel, and pastime. another kind of wastfullnesse is in idleness. An idle person is a thief, he puts his hand into his bosom and eats up his own flesh. He consumes himself and is a waster of himself, and an idle person shall be clothed with rags. If one should have such a companion, as when he came to him, should find him sufficiently furnished with reasonable store of goods to maintain himself, but by that time they parted company, should strip him out of all, leave him nothing, make him go in a ragged coat, and leave nothing behind him but want and misery; would not one thnke this was but a cozening companion, and a thievish fellow? But so it stands with idleness if that it keep one company a while and he will entertain this guest into his heart, it will make a speedy riddance of all, set him bare in apparel and base in account, and fill an house full of distress and calamity, that is found full of wealth. And in truth, experience shows this among us daily, that if a man be left well and be of sufficient wealth to maintain himself in good sort, let him but give harbour to idleness, and all flies away, it goes to wrack, and by little & little like a moth it moolters away his great wealth, & makes him no better than a beggar afore it have done with him, unless he shake it of betime. And true it is that Solomon saith, His poverty comes like an armed man: Idle persons be poverties prisoners, if they have no calling to settle themselves in, poverty hath a calling to arrest them, and if they can take up themselves in no lawful business, poverty comes with a commission to take up them, and will not be put back neither, it comes armed, it will prevail. So that an idle man is a thief to himself, he does that to himself, that if another should do it, all men would take heed of him for a notorious cozener. And besides 2. Thess. 3. he condemns such as walk inordinately, and bids them labour with their hands, and not be idle, that they may eat their own bread; as if he had said, he that doth nothing, hath right to nothing, he hath no bread of his own to eat, he puts stolen meat into his mouth every bit he eats, he cannot say, Lord give me this day my daily bread, for it is none of his, because he never earned it, God will have him do something afore he have any thing. God indeed allows recreation, he will have it to fit us for our calling not to hinder us from it. And why do we account any man a thief, but because he is a naughty fellow, he takes his neighbour's meat and pays not for it, he takes his clothes, and gives him nothing in recompense: and why then is not an idle man a thief, for he takes his meat and his apparel, and what ever he hath from an other without allowance, without doing any thing for them; they be Gods, and God hath made no such bargain that he shall have them without doing service to him, but when he leaves his calling, he looseth his right and title, he lives of an others goods, & shall answer for it as a thief. A third thing wherein one plays the thief in his own goods is by suretyship. For Solomon names idleness and suretyship as two sins that men make little account of, but God doth mark them, and esteems them as foul faults. For this suretyship how ever men think it comes from a kind nature, and a loving disposition, that they would be willing to do good to any; but it is nothing so, it proceeds from an unwise heart, and a great measure of foolishness for true kindness at home, and love if it be true love, will do most where it owes most, but this is a foolish cruelty when one under the show of mercy to an other, will undo himself and his wife and children. I speak not this, but that a man may and aught to be surety, and this is a duty to be performed to a good man with a good calling; and according to one's ability, that he breaks not his own back with bearing an other man's burden. Therefore in suretyship keep these two rules, first, look what a kind of man he is that you would pawn your credit for, a man must not do his hand over his head for every one that will ask, but only for such as he is bound unto by some bond of duty, either for religion and charity, or else for some knot of friendship or of kindred; else if one be so careless to be surety for he cares not who, Solomon takes his coat, pity him not, let him feel the smart of his foolish and sinful rashness. Secondly, for whom ever it be, go not above your ability, promise not for so much as might hurt your family, and impair your estate if it must be taken from you, for when one is surety, he binds himself to pay if the principal do not, and if he do not mean to do it, or cannot do, this is a mere dissembling and plain cozenage of him to whom he makes the bond, and how can it be counted better than a lie when he promiseth to do that which he neither can perform though he would, nor purposeth to perform though he could. If any one therefore have offended this way, let him know and confess that it was his rashness and folly, and then his best way is to repent and crave pardon of God, and beseech him to make a supply of his wants. But so long as one continues these speeches, O I was deceived, and I meant well, and I did it of good will; and he hath dealt ill with me, so long I say as one lays the fault upon another thus, & posts it of from himself, so long he is far enough from repentance, and shall be far enough from comfort; the cross and curse do both remain upon as yet; that is not the way to lay it upon another, it was long of his unfaithfulness, and ill dealing with me; nay it was long of your own unfaithfulness and ill dealing with your family, it was long of your wisdom, that you did not advise upon the matter, crave assistance at God's hands, and ask counsel of his word, and of his servants. If you had taken this course which is the right course, you had been safe, but now that you are fallen, the best way is not to lie crying and exclaiming against him that was an occasion of your fall, but seek how to rise up again, take the right physic, and go to the right physician. God is the physician, & true repentance, and prayer for help, is the right medicine, and if one use these means, they shall find help, the hurt is cured. Thus much for wastfulnesse, the next is niggardliness. A base covetous, needy, and evil eye, when one cannot find in his heart to take his part of the things God hath bestowed upon him, but will serve and pinch himself, and rob himself of the use of that which he hath in his own keeping, this is as bad as if he should do the same to an other; all is one to bring poverty upon an other by wronging him, and to bring a needless need upon himself by wronging himself. It is a most miserable and base thing for one to restrain himself of his lawful liberty in meat, drink, apparel, and honest recreation, where God hath not abridged him. This sin the wise man sets forth, Eccles. 2. 26. Where he speaks of two sorts of people, the one which God loves, and to those he gives not only riches and abundance of all things, but also the right and joyful use of the same, that they shall be able with comfort to use that which God hath given them. But there is an other kind of people whom God hates, and how shall they speed thus? They shall have pain to gather and heap up wealth which must be bestowed upon those that be holy and good in God's sight. God hath certain enemies in the world, upon whom he purposeth to be avenged in this life, and how will he plague them? This shall be their curse, he will appoint them to be slaves and drudges, and lay up wealth great store, but they shall want a liberal and a good use, they shall toil and moil, and tumble and toss, and cark and care, and struggle and strive for earth, a great deal more than God's children can do for heaven, and when they have been at all this labour, and spent themselves thus, they shall see no good day nor have one hour of comfort, an other must enjoy all. Likewise in Eccles. 6. 1. Solomon speaks of the same sin, he calls it an evil sickness, a plague of the soul, and a pestilence of the conscience. And yet it is very common among men, that a man should have good and wealth enough, enough to serve the husband and wife to spend to their days merrily together, and to suffice the parents to rejoice with their children, and governors, to live quietly among and with their servants, if they had a heart to take their part, but through the unsatiableness of the mind there are such sears, such cares, such wishing, such desiring, such wrestling such wrangling with wife, and chafing with servants, that it is a house of disquiet and vexation, and in the midst of all outward means of comfort, they live all without comfort. This is a sick family, this house is infected with the plague of God, & that upon the soul, this is a most miserable and grievous disease. Therefore we must all learn to beware of this baseness, which is ordinary with men of most ability; of all in the parish you shall have them come seldomest to Church upon the sabbath days, no more than needs they must, but upon the week day never at all, not once in a twelve month, and if you ask them, why? what is the reason, you can find no leisure to come to hear God's word, and to seek the means your salvation upon the week days? why alas we have such a deal of business, so much rrouble, as that we cannot dispatch it in any time, we must needs follow our calling, and see to our household, and thus commonly it is seen that those which have most land & living, have most pains and vexation, all lies upon them▪ and all must come through their own hands, they have no servants, none to help themselves, and they must needs look to it; but who puts them to all this trouble, who lays such a burden upon them? surely this it is that either they be so miserable, and close fisted that ye will not lay out any thing to hire help, or else if they do entertain a servant, they punish him so miserably in his diet, & deal so deceitfully with him in his wages, or oppress & overcharge him so cruelly with labour, as that he that hath had experience of them one year, will not be persuaded to live with them the second, and thus they trouble themselves with plain nigardise, and no necessity that God hath imposed upon them. This men commonly call good husbandry and thrift, for a man to lay about him so, and take on, and do all himself; but it is plain theft before God, for one to spend himself, & pull a want upon himself, when he may live in plenty, God's marks be found upon him for a wicked man, and a cursed sinner, when he hath much, but can use nothing. That he which hath a very small portion, may live more comfortably, sleep more quietly, pray more cheerfully, and sing Psalms with greater joy, than he that hath so much abundance as nothing hurts him but too much. These therefore that be such miserable bondslaves to lucre and covetousness, as that they be as much at the command of gain, both for their body & their sleep and every thing, as the saints of God be unto Christ jesus, let them repent of there thievery, and not brag of their honesty, & say they will defy him that will call them thieves, for than they must defy God, for he will tell them they be thieves that will not thankfully use his benefits, but pinch and starve themselves. We would think that it were an ill member in the body that would not be content that any other member should have any thing, but would be scraping all to itself, and nothing was well which was not bestowed upon it. For the body hath several parts, and every one hath his proper use that is fittest for itself, and so in the mamilie, the husband and wife have both their duties, and there is a place for servants to, and those that one for covetousness will wear himself, and spend himself, and spend his strength and spirits, that all must go through his hand, and nothing can be well, unless it be of his own doing; this misdeeming of others, and overcharging of himself is a damnable sin, and unless he repent for it, God will proceed against him at the day of judgement, as against as base a thief as any under heaven. Thus much for theft in ones own goods. Now for theft of an other man's goods. And first, of that which is done with some colour of law and semblable show of equity and right. This is as bad & damnable a sin as the other that is done more openly, for in other matters art and skill always amends a thing, and makes it better, only it makes sin far worse, and therefore the devil is the most abominable sinner of all, because he is the most subtle and artificial sinner of all. This kind of deceiving one under colour of law, and under show of equal bargaining and covenant, to deal craftily & against conscience, is horrible theft before God. And this is forbidden. 1. Thess. 6. That no man defraud or oppress an other, for God is an avenger of all such things. The Apostle condemns this circumventing and politic fetching over one's brother in unequal matches. I but says some man, may not I make the most of mine own, and seek my best advantage? if he be hurt it is not my fault but his, he should have had more wit. Well this will not be a good answer to God saith the Apostle, he will tell you, that you should have had more love, he is an avenger of all these things, and will plague those that will gripe and pinch their neighbours thus, far otherwise then themselves would be dealt withal in the like case. So james. 5. 4. he bids such howl and weep, for the cry of those labourers whose hire they had kept back by fraud, is come into the ears of God. Else they might have said, what reason have you to threaten us thus, or they to cry against us, or to hold themselves discontented, what wrong have we done them? we require no more than our bargain & our covenant, we agreed for all that we ask, and what injury is that? saith the Apostle it may be so, but your agreement was deceitful, you kept it back by fraud, you made a cozening and crafty bargain, you played upon your neighbour's simplicity, and abused his plainness, you saw more than he did, and knew the inconvenience better than he could, you wrapped him by craft, you feared him by great words, that he durst not yield, or you got him in by fair promises, he looked to be better used, and to have some recompense in an other thing. This catching men by fraud, and hunting them with nets, this is a crying sin, and will let God have no rest till he take vengeance upon those that use it. And thus Ahab got Naboths vineyard. He would feign have it from him, & would not take it from him by plain and open violence, for fear of the speech of people and infamy in the world, but yet he was content to let jesabel have his ring, and she indites a very coulerable and holy letter. There was an ill report of a foul fault done amongst them, that Naboth should be blasphemer of God's majesty, and a wicked traitor against his prince, but yet for fear lest men's tongues should be slanderous, and lies should go abroad, a judicial proceeding must be taken, and lest any thing should be done without advice and good counsel, rashly and headily, a fast must be proclaimed, and the people must be called together, and there with fasting and prayer the thing must be tried orderly, and in form of law. For good Ahab and good jesabel were loath to do any wrong, or to judge one upon a false surmise and rumour; therefore that the truth might appear, let the elders of the city search out the matter, and find the truth in all equal manner, let the accusers come face to face, and so let them according as they saw in conscience they were bound, proceed to pass to sentence. And so they did, and there were men at hand to forswear themselves, and now sith that all things were so plain and evident, and matters went so clear against him, alas they were sorry but they could not chose but deal indifferently, and according to law Naboth must have that punishment that his foul fact deserved, he must forfeit his life and goods to the King. And thus Ahab got the vineyard. Hear we see was daubing and painting with fair shows and goodly words, equity, conscience, and religion, and all to carry out murder and theft; but did this make it a whit the better? nay this made it far more abominable in God's sight. So among us, cruel enclosers that set themselves to unpeople the land, and weaken the strength of the country, by joining house to house, and land to land, indeed for houses they do not so much delight in joining house to house as in pulling down houses, but all the land they would by their good will get into their own hand. These caterpillars what do they? what say they? goodly words & fair pretences you shall have. O this will be for the good of the commonweal & of the inhabitants, this will prevent much strife & contention, when things be parted, and every man knows his own, and they lie not in common thus, and beside it will nourish wood, and I know not what; and thus under pretence of a common good seek to get all to themselves, and sweep out men from of the earth. These commonly be great thieves, but there is a great judge that will proceed against them, his word hath passed sentence already, and it shall not be long afore the execution come upon such as do harm by colour of doing good. The like may be said of those that having the goods of men deceased put into their hands by will, deal unfaithfully, and put them from the right owners into their own purse; this is plain theft, and yet it goes for currant often among men, because it takes some show of warrant from the law of men, but God's law will allow it no colour. So Solomon speaks of theft by buying and selling, it is nought, it is nought saith the buyer, but after he boasteth, such as will depress a thing above measure, and against their conscience and knowledge if they be to buy, but if they be to sell will extol and praise the same thing far beyond that they know and persuaded it is worth. These and such like practices, are close and colourable that man's law doth not take so much hold upon, but God's law doth forbid and condemn. An other and the last kind of stealth is with out all colour of law, when one will have it, because he will, though he can allege no shadow of right or title to it. As by violence and strong hand to take away that belongs not to one. This was the sin of Ophni and Phineas, that when God had commanded them to take sodden meat they would have it raw, and if the people said, nay I pray you let God be served, and let things be done according to the custom, nay would they say, but if you will not give it us, we will take it whether you will or no. Hear they could plead no manner of interest, and therefore it is said the sin of the young man was great in the sight of God. So to steal by the high way side, and to take may men's cattle, or any such like dealing. This is a known sin, and because such commonly have nothing to say for themselves, but must needs plead guilty strait; They are soon brought to repentance and amendment. another kind of lawful stealing which is done without colour of right is more privy and close, the former was violent and open, and that is either by taking or retaining. By taking when one lays thievish hands on that thing which his conscience tells him, he hath no right unto it, but it belongs altogether to an other man; of this theft the Prophet speaks. Zachar. 5. That the curse of God like a flying book comes upon the house of the thief in the 2. 3. 4. verse. I see a flying book the length thereof is 20. cubits and the breadth of it 10. Then said he unto me, this is the curse that goeth through the whole earth, for every one that stealeth shall be cut of, as well on this side as on that. And in the fourth verse. I will bring it forth saith the Lord of hosts and it shall enter into the house of the thief and him that sweareth falsely by my name, and it shall remain in the midst of his house and it shall consume it with the timber of it, and the stones of it. The Prophet shows that the curse of God follows such as steal, and be thieves; swiftly it flies after them and God himself will bring it into their houses, and when it is there, it is like the most pestilent fretting leprosy that was not only infectious to men but would consume the houses & enter into the timber and stones. So God's curse doth not rest upon the body and soul only of thieves and those that will steal, but it will bring all to nought, unless he purge it away by true repentance; A man were as good put a coal of fire in the thatch of his house or in the barn as bring any stolen goods among his stuff. First, he saith, the man that steals shall be cut of, he provokes God to deal with his person first, and to cut him of, to kill his body and damn his soul; why but though I be dead and gone, yet I hope my family and my children after me shall far the better for me; No, they shall far the worse for it, for Gods curse that shall pursue them is such a devourer and consumer, that though there should be no man or lest no living thing left for it to work upon, yet it would not rest but show it upon the dumb things upon the very thatch and the timber & the stones of the houses of such as have provoked God to lay it upon them, as the Prophet Abacuc saith. 2. chap. 9 He that coveteth an evil covetousness to his house, not to himself only. Men think when they can bring home those stolen goods, that this is a good thing, and shall do them and theirs good, but indeed it is an ill covetousness, it brings a mischief upon him and his house, so many things as a man gets by stealth from his neighbour, so many curses he gets to his soul, and so many plagues he wraps and rowles together to come upon his posterity. So that to be prigging and pilfering of that belongs not to him, nor is not his due, is a foul sin against this commandment. Yet men have excuses for this prigging. As first, alas what should you speak of this it is a small thing & one should not make such a do about so little a matter. Is ' it a small thing? Then ye more base and abject companion you that will corrupt yourself for so small a thing, he that will rack his conscience for a trifle, he will never stick to do five times worse for a matter of weight. If a man be not faithful in a little, you may be sure he will never be faithful in much; he that will venture damnation for a matter of two pence, he will do ten times more if it come to a pound, he that cares not to break God's commandment for a piece of bread, let him have hope of a greater booty, and he will not care for any commandment. If one will do the Devil such good service for so simple and small wages, let the devil mend his wages, and he will certainly mend his work. So that this excuse shows a man to be more wicked. Oh but I trust this is not to be blamed, why he can spare it well enough, 'twill do him no harm, and 'twill do me good, I hope this is no such matter. But first, who made you a divider of goods, who gave you authority to make any such partition? Hath not God given him that which is his, and you that which is yours, and will you have God alter it, and not contented with God's distributions, take that which belongs not to you? and for that you say he can spare it, it will do him no harm; suppose one should go to the King's exchequer and break open his treasure, and take out, though it were but twenty shillings or forty shillings, and say, alas I am a poor man and this is not so much, the King is rich enough, he may well spare twice so much, I trust he will not be much offended, though I have ventured a little in my need. But for all your need and the prince's wealth, he that would do thus, were like to be counted a fool and be hanged for his pains, the excuse would not serve the turn; but now god he hath forbidden you to take any man's goods without any such cause of exception unless he can spare it; that is not the question, whether it will hurt him or not, it offends God, he hath forbidden it and therefore you must not do it. And where as you say, it will do you good, and help you, that is not true, it will hinder you rather and brings a further curse on you then afore. I but what course would you have a man take? the world hath forsaken me, I have no friend to help me, what would you have me do? what? why rather any thing then this. Have men forsaken you, and will you make God forsake you to? you can have no help in the world, and will you therefore shut up heaven against yourselves to? if one were helpless and freindlesse here and knew not which way to turn himself for relief & succour, yet if he could turn to god and run to heaven, & have hearing there & comfort from thence, that God did hear his prayers and give peace unto his soul, his case is good, and he is well so long. But now when one is quite out of hope among men, and destitute of all outward comfort, then for him to make God his utter foe, and fill himself with inward evils and griefs to, this is a fair mending of the matter indeed, this is a wise kind of help. Therefore above all, than a man had most need to keep peace and league with God when the world hath cast him of, and if God doth chastise him with want, it were a far better course to repent, and entreat God to help him, and turn away his heavy hand, then to add more to his sin, and so cause God, to add more strokes and corrections, to those that he hath already laid upon him. So that whether the thing be little or great, what ever a man's estate be, or who ever he be whom he wrongs, he must always take heed of this privy stealth, of this prigging and close conveying an other man's goods to himself. Now as this is fault to any, so especially if the person to whom the wrong be done, be more nearer joined and tied in any bonds to us or we to them, contrary to the dealing of a number, that indeed will let their neighbour's goods alone for some outward respect, they will not steal from them, but for their parents or masters, there you must give them leave they hope they may borrow law a little, and be some thing bolder with their goods, then with an others. But do they not know what the holy Ghost saith in the proverbs, he that robs his father and mother, and saith it is no sin, is a shameful and a lewd son. For this is so far from lessening the fault, that in truth before God it makes it far more heinous and abominable. For as he that kills his father or his master, doth commit a far greater sin, then if he were a stranger or one further of, so here to, he that robs his father or his master, is in an higher degree a sinner, then if it were a person nothing so near unto him, to whom he did not owe so much duty. Therefore as one must labour, not to let his hands have liberty to take in any thing that belongs to any man, be he never so far distant from him, so especially he must restrain them from that which belongs to his father or master, or some such to whom he was bound with a more strong and near bond then to other men; for it is a more wicked stealth, that is done against a friend, then that against a stranger. And thus much for stealth by taking. Now an other kind of thievery there follows nothing inferior to this, by unlawful retaining and keeping in one's hand that which is none of his. Whether it be with holding of things found or lent, or of wages or things that way due unto an other. For though a man keep himself unspotted in this respect that no man can charge him to have taken away one penny from his neighbour either privily or violently, yet if he going by the way side find a thing that he knows not whose it is, then when he takes it up, and after hears who is the right owner of it, and doth not restore his own goods to him again, all his former good dealing in other things will not excuse him from being accounted a thief, and stealing from his neighbour. For God hath commanded to bring back the thing that goes astray, and to make restitution of that which is lost; and if he did not so, before his offering could be accepted, he was to restore the principal and add the fifth part more unto it. For indeed his conscience will accuse him and the very law of nature will condemn him. Because there is no man so ignorant, but if he hath lost his purse or any thing by the way side or any other way, would think it right and equal that he who found it, should bring it to him again if he knew him to be the owner of it, and would say he had not done the duty of a neighbour if he should keep it back from him. Now, God commands to do as we would be done by, and therefore this that he would be so dealt with all, binds him to deal so, and if he do not he sins against his own conscience, and that shall be sufficient to condemn him. So for wages, he that doth not pay his servants or the hireling his due wages, in due time, without shifting and putting of from time to time, he is guilty of theft, and this is a gross kind of stealing, breaking this commandment, Thou shalt not steal. This delay is thievery, though one do purpose to pay them all, and that rather with the most to, then, to keep any back, if he be poor and not able to forbear this protracting from time to time is no better than plain theft. This is forbidden, Leuit. 19 13. Thou shall not rob thy neighbour, saith God. But one might say I do not rob him, nor I will not, for he shall have his goods safe enough by me, I will take nothing from him that is his, then saith he again. Let not the hirelings wages rest with thee till morning, as if he had said though you do not take his money, yet if you keep it from him. I account it robbeerie, for the end of his work should be the beginning and performing of his wages; therefore after the work is done, let not the wages tarry one day in your purse, for it is none of yours, it is your hirelings. So Deut, 24. 14. Thou shalt not oppress an hired servant that is needy. Thou shalt give him his hire for the day, neither shall the sun go down upon it, for he is poor, and therewith sustaineth he his life. If one be poor and in distress, and he cannot bear with this delay but is put to his shifts, and made to endure hunger and cold, and to go from him with an heavy heart when he is not paid, and with a Sigh not knowing what to do for relief; this is both cruelty in that he keeps that from him that should maintain his life, and it is theft also in that it is an unjust detaining of that which is done to the hindrance of him to whom it appertaineth. So that this kind of shifting and putting of the hireling with such delays, is a fault that makes the man guilty of theft, before God. Thus much for the things forbidden in this commandment. The things commanded, are EitherInwarde or Outward The inward duty, is contentedness with ones own estate, with that portion whatsoever that God hath allotted unto us. To like so well of God's division, as that we believe in our hearts that that measure is best and most profitable for us, that God our most merciful father hath appointed for us. This quietness with that part that falls to his share, is the duty commanded to every man, and is is the inward keeping of this commandment. This is commanded. Heb. 13. 5. Let your conversation be without covetousness. This is the commandemennt. Why might some men say, I am not covetous, that you may try soon, and be content with those things that ye have; certainly so far as a man is void of covetousness, so far he is well content with that which he hath, and he that doth not think his own enough for himself, it is sure he is covetous after an other man's, I but how is it possible that one can be contented? I have so many wants & can see no means to supply them, how would you have one content now, and hath not enough maintenance, nor cannot tell how to get it? Nay if one be a christian he hath enough to maintain him, for he hath the promise of God not to leave him nor forsake him, and is Gods promise nothing? is not his word sufficient assurance of all things needful? if God have bid one be content, and given him cause to be content, why should not he be content, is not his truth pawn good enough? what is to be believed, & whereupon may one depend, if not upon the word and promise of God? For man's life consists not in the greatness of his portion or the multitude of his wealth, but in the blessing of god which will make a little go far, & do more good than a great deal with out it, and he that hath this, what ever outward wants seem to be, he is well. Indeed if the promise were▪ your wealth shall not fail and friends shall not forsake you, this were no great cause of comfort, here a man could not but fear when his safety consisted in the constancy of such unconstant things. But if God hath promised to be with us what should we fear, what any creature can do against us? So Paul speaks of himself, that he had learned in all things to be content, Philip. 4. This is a point of great learning, and he is a good scholar in Christ's school that hath gone so far, as that he can like well of God's doings whatsoever. This is a thing that only God's spirit can teach one to be so well apaid with his own, as that he do neither envy at this, that an other hath more, nor repine, and grudge that himself hath less. But if this be such a point of learning how should man come to it? That Paul shows in. 1. Tim. 6. Godliness is great gain, if he a man be contented with that he hath. First, because it makes man contented with that he hath. So far as any man is godly, so far is he content with his outward estate, though he have but a little he is not much troubled, for he knows God's hand is not shortened, and if he had nothing, he would not be out of heart, & dismayed, because he persuades himself God's blessing can sustain him as well without means as with means. And this was that, that made Paul so quiet and settled in all cases. For before Godliness had calmed his heart he was as unquiet as the sea, and troubled all the world with his raging and discontendnesse, none more boisterous then: But so soon as he grew godly, all these storms were quieted, none more quiet and contented than he, if they imprisoned him, if they whipped him, if they stand him; hunger, cold, nakedness, what ever came, all is one to him, it was no great trouble to him, he knew all came from God, and for his good, and therefore he never stormed nor took on for the matter, but possessed his soul in patience, and knew how to bear all things quietly. Therefore whoever would be patiented let him labour to get godliness into his heart, many there be that be willing, and will take pains enough to store their purses and their grounds, and their houses, but few there be that will take pains where it were most behoveful, to store there hearts with godliness, which would bring contentedness, and a sufficiency to, for we have the promise of God, that if we seek the kingdom of God, we shall have all other things cast upon us as a vantage, And the cause why God doth restrain us, is not because he wants love and cannot find in his heart to bestow them, but because they would be ill for us and we could not them bear, he would have us be good within, before we seek good without, and know how to use riches, afore we have them to abuse. Therefore as we would not be counted thieves and breakers of this commandment, so let us, be content to live at Gods finding, and to rest upon him, so good a God, that though we have but a little, yet he hath enough, and though he give us nothing before hand, yet he loves us before hand, and will give us comfort in all distresses, and these outward things so far as we have need and can digest. Thus much for the inward obedience, now the outward follows and this is the right use of our own, and the righteous dealing towards others. The right use of our own is seen in frugality and liberality. Frugality that stands in getting and keeping: getting things must be by some faithful labour in an honest calling, and by honest dealing in the calling: As Ephes. 4. 28. Let him that stole, steal no more, but labour with his hands that thing that is good. To thievery which is a breach of this commandment, and idleness which is a kind of theft, he opposeth labour, and the keeping of the commandment, but then he shows what kind of labour it must be, namely in the thing good, in some lawful and christian calling. For many labour all day, and all night, but that is in dicing and carding, and gamning, and unthriftiness which will neither make them have an heart to do good, nor ability to do good, but brings a curse upon heart and estate, the one is wicked, and the other commonly weak as is to be seen in stage players and such like that draw the people away to vanity, which take pains indeed, but is is no profitable pains, and therefore it brings no profit, either to their soul or body, but brings them an hard heart and a wicked hand, and a miserable estate, that of all men they are the most profane and lewd. Therefore as a man must not be idle, for an idle man cannot be an honest man, so this must always be provided, that, he labour in an honest and lawful thing else one may toil and spend his body in toiling, and be never a whit the honester man, if he serve not God, but serve his lust and filthy flesh. Esau could take pains, and that eagerly till he was almost dead with labour, but it was in hunting, in following his foolish sport, in this he would spend himself, for he saith, I am almost dead, and he was so faint that he would sell his birth right for a mess of pottage to refresh him, all this while he was as bad as idle, because he was ill occupied, and and this was a cursed labour. For God would have one labour in such a calling as should humble his flesh, and pull down and tame his pride, and make him fit for death, and as would bring some increase unto his outward estate, and better him in his wealth, so that he might have wherewithal to show mercy as have a merciful affection. This God hath appointed, and these will be the effects of a godly labour. But this wearying once self in slavery to his lusts, and serving himself, it humbles one not a whit, nay it makes one more proud, more surly, and more associable that one neither knows God nor himself, it doth not prepare him to die, but it makes him forget his latter end, and never think of death, it makes not the heart pitiful and merciful, but it hardens the heart, and infects it with cruelty, and such an one as is not made by his labour able and willing to give more, but able and willing to give nothing at all. So that every man must labour, no man hath any warrant or privilege to be idle, that is to be a Sodomite. And furthermore, every man must look that his vocation be honest and lawful, or else he shall do himself more harm then good by his labour. The second point of liberality is in keeping that prudently and discreetly, which was honestly gotten, for if labour in getting be not joined with wisdom in preferring and saving, that is no good thrift, neither must this be a niggardly and miserable sparing, but an orderly and wise disposing and husbanding of that which God hath put into our hands, that he may be better able to do good, and to relieve others. In this many fail, and by failing in it, are faulty in a good duty as necessary as the former; yea labour indeed, and that with great diligence and carefulness, till they have gotten something, but let it go as fast, either by drinking or gamning, or else by good cheer and dainty fair above their ability, and by this immoderate undiscreet lavishness, they undo whatsoever they did before by following their calling, and keep themselves always in want and penury, whereas if they would be as careful to keep thriftily, as they be painful to get, they might live of their labours comfortably and joyfully, and beside might be much beneficial to other that stood in need, and have wherewithal to open their hand liberally in works of mercy. So Proverb. 21. 20. In the house of a wise man is a pleasant treasure and oil, but a fool devowreth it. A wise man that is a godly man, doth not only seek and bring into his house, but will also keep in his house, a pleasant treasure, delightful riches, such as being gotten without any stain of unjustice, he hath delight and comfort, and a blessing in the use of them, and he hath not for necessity only, but also for delight even oil and things for refreshing and recreation. But a fool that is a wicked and an ungodly man, he devours all, what ever it be left him by his parents, given him by his friends, or gotten by his labour, all goes one way, all is devoured, all is spent idly, and without any discretion, for he serves such a chargeable master as will leave him nothing at the years end. Other masters use to give their servants wages for their work, but the devil and lust whom wicked men serve, be both costly and hard masters, they will take all; and so long as there remains any thing to be had, they cease not calling for it, but all this hard and chargeable pains shall be rewarded with nothing but want and necessity at the last. So that a good man must be as well a keeper as a gainer, he must know how to bring in lawfully, and how to lay out with such discretion, and to dispose things in that good order, that he do not bring himself into unnecessary wants and troubles, but that he may have both to comfort himself, and also to refresh others. Thus much for thriftiness. The other thing required in the right use of ones own goods is liberality, without which there is no true obedience to this commandment. Now this liberality must spread itself in two branches towards one self, and towards others. A liberal man must be liberal to himself, for all goodness gins at home, and shows itself first where it was first bred. And so Eccles. 5. 17. This is good he saith, to eat, and drink, and take pleasure in ones labour, and this he saith is the gift of God. To have meat and drink, and apparel, is a thing common to reprobates, but to have these things, and the right use of them also in joy and comfort, and thankfulness, this is a special favour, and a thrift not common to many. Therefore it is our duty to take a part of those things that God hath given us, and with a thankful and a cheerful heart to enjoy his kindness, and not to make our case worse than we need, as the foolish Israelites did, that when God in goodness had provided sufficient food for them, that they might have enough, and gone to bed cheerfully after a good and competent supper, they were so fearful and doubtful lest they should have had nothing for morning, that they pinched themselves of God's allowance, and would needs reserve something until the morning. But what came of it, did not God send worms amongst it, so that it stank and was good for nothing? and so it is still, this is a thing perpetual to the end of the world, that he which will be a more niggardly than God would have him, and spares more than God hath laid necessity upon him, the curse of God will fall upon the goods thus saved, that it were as good as they had been spent, for they shall corrupt and vanish away to nothing, he that spares thus, shall never have any good by them, that is most sure. And indeed if one do not first show mercy to himself, how is it possible he should show mercy to an other? he that will starve and pine himself, when he needs not, no man will trust him to feed and relieve his neighbour when he needs, this is most certain he that will be cruel to his own flesh can never have any true pity to an other. Therefore first a man must have an open hand to minister unto his own necessity, and to help himself, first see that himself be the better for his own goodness and liberality. And yet that is not enough neither, a man must not spend all his kindness within doors, and keep so spare a fire that can warm no body but himself, but after he must stretch out his hand to be bountiful to others, whose want requires his help, and whose penury calls for some thing of his abundance. So 1: Timoth. 6. 17. Charge those that be rich in this world, that they be not high minded etc. That they do good, and be rich in good works. He would have rich men not to trust in riches but in God, for riches be uncertain, and what greater folly can be then for a man to put his confidence in that which must away he knows not how soon? God will call for him, and he must leave his riches behind him, and come naked before the judgement seat of God. But if they would know how to use riches well, let it not be in putting trust in them, or in looking big, and proud, and sour, for this will make them hateful to God and man, but let them be merciful, let them do good and distribute, and this will be a sure foundation for themselves, by so doing they shall be loved both of God and man, no better treasure against an evil day then that which hath been laid up in works of mercy. So in Proverbs. 11. 17. He that is merciful rewardeth his own soul. This is the benefit of mercy that one doth two good things at one time, he stops two gaps with one bush, he both helps and comforts his distressed, which is his own flesh, and more than that, he furthers his own reckoning against the time of account. For when God shall come to take a view, and search how every man hath ordered the goods committed to his hand, as certainly he will one day, let foolish men promise to themselves what liberty they will, and flatter themselves that all is their own, and every one may do with his own what he will; yet they shall find it is Gods, and to be used and disposed according to his will, and when such an inquiry comes, this will bring most unspeakable comfort to a man's soul, when upon his deathbed and when he is now to leave his wealth, he can with a good conscience repeat to God how he used his wealth, and can hold up his head before God and say, Lord, thine it was, and I did know I was but a steward, and therefore I disposed of it according to my masters will, I spent it not in serving my lusts and mad desires, but in the service, and to the glory of God, I was more willing & ready to lay out twelve pence to God's glory, and the relieving of a poote member of Christ that stood in need, than one penny in setting up my flesh, and pleasing the vain and foolish affections of my flesh: when one can thus speak to God, and make such a reckoning, he shall then well perceive and feel, to the exceeding joy of his heart, what reward he gets to himself, that gives an alms, and shows mercy liberally to an other. And the Apostle Paul saith, that he that soweth plentifully shall reap plentifully, comparing liberality in works of mercy to sowing, and so it is indeed and shall yield a better and more plentiful crop, by how much the seed itself, and the ground on which it is sowed is better than any other. So Ose. 37. The righteous is merciful and dareth, and his seed enjoyeth the blessing: meeting with an objection that seems to arise indeed, I would feign be merciful and do good, I know it is a good thing, but alas I have charge, I must provide for my children, the father must lay up for the children, and he is worse than an infidel that provides not something for his family But God will have one lay up and provide, and store something for his posterity, and therefore he bids him be merciful, for he will never bequeath a better portion, and a richer legacy to his seed, then when he doth many works of mercy, even for their sakes, for God promiseth they shall enjoy the blessing of their goodness. He says not they shall be rich and have the world at will, for a man may live in as much ease and wealth, and pleasure as Dives did, and yet go to hell when he dies; but they shall have the blessing which imports thus much, they shall have God's favour to bring them to heaven, he will bless their soul and conscience, and they shall have beside so much wealth as may stand with this blessing. Not so much as to make them proud & idle, for that were the way to make them cursed, but so much as shall have God's favour to bring them to heaven, he would bless their soul and conscience, and they shall have beside so much as may stand with this blessing, not so much as to make proud and idle, for that were the way to make them cursed, but so much as shall suffice to make them thankful, and profitable in the Church. And this blessing they shall have not as a guest to salute them and away, but as an inheritance that shall abide with them, and help them for ever. Thus much for the right use of ones own. Now follows the next point in the right carriage of ourselves towards our neighbours, and that is called justice, which consisteth in two things, in getting and restoring. justice in getting is when one gets by lawful means in a lawful calling. Not by gamning and such means, without any sufficient consideration and exchange; for this is theft, these be cursed means, that bring a curse with the unlawful gain, and such a man makes himself excommunicate in the hearts of God's people, and brings hardness of heart upon himself, and much mischief beside. But if the calling wherein a man exerciseth himself, be warranted and sanctified of God to this use, than care must be had, and that as much that the means which one useth in his calling be agreeable, if it be by dissembling, and lying by false weights or false measures, by false commending or discommending above measure, or by any such like unconscionable ways, this is unjustice and a breach of this commandment. Therefore let the calling be good, and the means good, and then a man may with a good conscience take the blessing. And this is justice in getting: now for restoring. This must also be observed, that if any have in former time been crafty and deceitful, and dealt injuriously with his neighbour, though happily it be hidden from men, and the world cannot lay it to his charge, yet his own heart knows it, and his own conscience will not pass it over so, but he must hear of it. If I say one's soul tell him that he hath thus wrongfully entreated his neighbour, if he will be accounted a just man, and have the former offence blotted out, and the mouth and clamour of his conscience stopped from those fierce and bitter accusations whereby it vexeth and disquieteth unrepentant sinners, he must see that he make restitution; let the servant go to the master and the goods return home to the owner who hath the right title unto them. This is commanded. Levit. 6. 2. If any sin and commit a trespass against the Lord, and deny unto his neighbour that which was taken him to trust, etc. then in the first verse he shall both restore it in the whole sum, and add the fifth part more thereto. Where the holy Ghost appointeth that if a man have been any way injurious to his neighbour, either by denying that which was lent him, or having found a thing lost, and knowing the owner, by retaining it, or by any other such like dealing, if ever he will have God hear his prayer, and receive his sacrifice, before his offering he must make recompense, the interest and the fifth part, etc. I but he is gone, I know him not, or cannot tell where to have him, I but do you know none of his kindred, hath he no son, or nephew, or brother, is there none near unto him that you know? not one. Yet it must be restored, it is none of yours, you must not keep it, you of necessity must part with it if you will have the sin pardoned. Therefore you must give it to the Lord, the Church must have it. Numb. 5. 8. So that this is the law of restitution. He that hath gotten any thing unlawfully must not only say indeed I have done amiss, I cry God mercy for that that is past, and I will do so no more, but for this I hope GOD will pardon me, I purpose now to leave of doing wrong to any. No this is not enough, a man must reconcile himself to GOD, before he can reconcile his conscience to himself, God will not be answered with such a weak amendment, there can be pardon, or perseverance unless there be true repentance, and true repentance never goes before, but soon after you shall see restitution follow. Therefore let a man deal more sound in such cases, that pertain to the peace of his conscience; this hollow heartedness and hypocrisy in such matters will bring no peace, therefore let not a man hearken to the devil and his own flesh for his hurt, and restore that which he hath defrauded any man of by ill means. If not, let him know for a surety, who ever he be, that there is no thriving by such dealing, sin is a poison infecting both the soul and body and estate, and unless it be purged out in time, will bring all to ruin. But yet some objections seem to arise; first, the thing is of some price and the person is wicked, and would be willing to take the advantage and follow the occasion to put me to death. Therefore here danger seems to stop one's mouth, and it were better to live in safety then to make restitution with peril of his life. But though the case shall fall out thus, yet the law of restitution admits no such exception, one must restore, yet wisdom must be used in this case, that both the party offended may be satisfied and the party which hath offended may be in safety. Therefore some other third person of wisdom and gravity, a man of good account for religion and honesty, must be chosen, to whom the secret may be without peril revealed, and by whose means the wrong done may be fully answered; and he must restore it in the name of the other concealing his name and particular fault, as thus he may speak. There is a man that in time of his ignorance hath wronged and endamaged you, and now that God hath touched his heart with true repentance, he is willing to satisfy you to the full, and therefore hath by me sent you so much as will fully recommpence your loss, yet he desires to conceal his name because of peril that might ensue. By some such wise and godly course, amends might be fully made to the party that sustained the wrong and he that did the wrong be nothing at all endangered, for by God's blessing no man is so malicious, but by the wisdom and godly counsel of the man that is employed in this thing, and the full satisfaction and good dealing of the man that did wrong him, would have held himself contented without any further prosecuting of revengement. But there comes yet a further doubt. I am not able to restore, I have not where withal. Then where nothing is to be had, (it is a common proverb,) the prince must lose his right. But yet so that a man must plainly and fully confess his fault if there be not ability for restitution; yet a man must not neglect confession, and this further, a man must covenant with himself, that if ever it please god to give him ability, he will be answerable to the full to all such wrongs, and then as we are in affection, so God will account us indeed. If one can say in truth of heart, O Lord I confess my fault to thee, and have confessed it also to the person whom I have offended, and though I be not able to recompense him, yet I resolve with myself and make a covenant with mine own conscience, That if ever I have it, I will pay him, and if I had it now, I would differ no longer, he should have it now, in mean time I will not cease to supply that by my prayers, which by reason of poverty is wanting in my payment, that mine humble suit to God for him, may as much profit him as my sin against God, and against him hath endamaged him. Thus if a man do, God will accept him, and esteem of this as a sufficient recompense, and will himself reward the party, and make up his loss. And thus much for this eight commandment. Thou shalt not steal: Now follows the ninth commandment. Thou shalt not bear false witness against thy neighbour. This commandment is broken either Inwardly by caulesse suspicion and surmises. outwardly or Without speech in Gesture Silence. With speech by speaking or receiving By speaking. Truly but to an ill purpose without discretion or good affection Ones self by Boasting Execusing Accusing falsely. another either Public when a judge a witness or Iurer doth it in a public cause and assembly or a lawyer defends an ill cause. Private by unjust accusing defending. Falsely concerning. By receiving concerning An other Ones self in receiving Flattery of other False accusations of other. HEre should have followed the sum of this commandment, and the handling of inward suspicion and rash judging, and the two causes thereof uz. Foolishness & uncharitableness; which notes the party that took the former copy, as then came to short to set down, and since by no means could come by them. The third follows, The third cause of this unjust suspicion & misdeeming is an evil conscience; for when one is himself infected with any sin and lies in it without repentance, he is ready to measure all men by himself, and thinks no man can go upright, now himself halts, And this is exceeding plain in Saul. He was a wicked murderer and purposed fully, if by any means he might effect his purpose to kill David, and therefore we see how he goes about craftily to bring him in danger, under a show of friendship, and forsooth did bear such a good mind to David that worthy man and faithful captain, that had ventured his life for God's cause and in the defence of his people; as that he would freely and willingly admit him to so near a place as to be the King's son in law. And therefore if David were as willing to accept of his offer in kindness and duty, as he was desirous kindly to grant it, and offer it, there should be no let but David should without delay espouse his daughter, and become his son in law, therefore he willed all his servants to commend his good will unto David and to show him how highly he was in the King's favour; when all this while GOD knows and hath made the world to know, that this was but to entrap him and bring him into a snare, that by her means he might the sooner privily dispatch him. But when David in modesty was unwilling to take so high a place and therefore excused himself for his poverty and inability to give a dowry befitting the greatness of such a parsonage; Saul very glad of so good an occasion as he thought would not let it slip; but as he made show, in great kindness tells him; what is the dowry all that you stand upon? if that be all the impediment, I will soon remove this let, and the matter shall be effected. Let not David think but that his nature will afford a dowry good enough for a prince's daughter, and let him not imagine that Saul is so far in love with money as that he will look for so great a sum of him, whom he hopes to find a valiant & courageous son; no David, thy valour is a treasure and some of this courage, is that which my soul desires, and which shall fully accomplish this marriage we desire▪ let me but see here 100 foreskins of the Philistines, those enemies of God, and God's people by whose means we have sustained much loss and danger. Do then I say take revenge of these my deadly foes, which thy valour I know can do without delay, and these shall be to me in stead of so many masses of gold and silver, this shall be a price for which and in recompense whereof I will bestow my daughter upon thee, which I do not ask, doubting of thy valour and courage, but that a further experience, may more amply prove that of which we have had continual trial in thyself, that thou wilt be a valiant son unto me This was a colourable speech & pretended great good will, when in the mean while, all saul's mind burned with malice and desire of David's death and he hoped by this means to make him fall by the hand of the Philistians. Now Saul well knowing his own falsehood and double dealing, was hereby brought into a vehement, but a most false and injurious suspicion of David's infidelity and treachery towards him. So those that have polluted their own souls and body with most filthy facts, and are the most uncleannest and wicked persons in a country, will soon imagine and suspect an other to be most filthy and are ready to judge all men sore where their sores runs. another cause of this is hypocrisy when one never examineth his own heart, than he is most ready to pry into an other man's life, and he that spares himself will lay load upon an other. Thus the Scribes and pharisees were dissembling hypocrites, and never meddled with their own hearts to condemn any sin there, and therefore Christ and his disciples could have no peace by them, but they were continually misdeeming and suspecting and ready to censure hardly of them without a cause, for if they would have bestowed but some time, in truth to have entered unto their own souls, and made a narrow search of themselves, they would have found so much business there as other men might have lived quietly enough by them. So Saint james saith, 3. Chap. 17. verse. That true wisdom which is from above, is without judging without hypocrisy. He shows the cause why the best men be never the rashest judgers, never so hasty to pass sentence upon other men, because they having true hearts & desiring to be as good as they seem to be, have so much to do in fight and striving with their own corruptions, as that they cannot spend so much time, to be examining other men's dealings, and marking what other men do amiss. So on the other side take me an hypocrite that cares for nothing but to make a show before men, that never labours to approve his heart to God and never strives against his own secret sins, you shall have him so nimble and so quick in searching out other men that he cannot see a fault where it is, but he hath such sharp sight that he can see a fault where none is in an other because he cannot see a fault where it is in himself. They thought that the cause why they could so quickly condemn other men, was because they were more holy than other men, and therefore took a privilege to themselves, to give what verdict they thought good on every man's actions, but Saint james tells them an other tale and brings the true cause indeed, what made their hearts so ready to conceive amiss and to think wrongfully of an other, because they had not as yet learned to think aright of themselves, for more hypocrisy always breeds more rash judging and misprision. Thus we see what be the causes of this evil suspicion, namely at the foolishness and uncharitableness, or else an ill conscience and deep hypocrisy and the one of these is always a cause. Now the effects are even as bad, for if the heart be infected thus it makes one apt and ready to speak & do evil, if one allow himself to think evil, he cannot withhold his tongue to speak it, and his hand to practise ill if occasion serve, for what ever is within in the thought that will show itself openly, it will bewray itself in the mouth, in the hand, in all one's actions. As appears in daniel's enemies that having conceived an ill opinion of him, that he kept them from honour, did nothing else but practice and lay devilish plots till they had brought him into danger of death and found him within the compass of a law. All this malice arose from hence, that they falsely suspected Daniel to forestall them of honour and to have kept them from that high place, that they thought themselves as worthy of, and every way as fit for it as he. The use of this is that if we would not be found culpable of the breach of this commandment, and transgressing against the name and fame of our christian brother, then must we not give ourselves allowance to conceive any ill opinion of them without sufficient warrant, and due ground for the same, for though the thing which we suspect be so indeed, that is not the question, if we have no warrant, nor no good proof and foundation for our suspicion, we are guilty of the hurting the fame of our neighbour, for what though it may he so, in matters of our neighbour's credit, we must not take such light conjectures as a sufficient cause to move a suspicion; we must do as we would be done by, and I pray you what man alive almost is there that would not in his heart judge this an uncharitable thing that because his neighbour should see I know not what weak probability, or rather surmises that had no probability in them of some fault, therefore he should presently think and conclude that it was even so, and bear such an opinion of him as of a trangressor in that kind, what ever fault it be, and so give his name such a wound in his conscience by this deeming as could hardly be healed again▪ no man would count this good dealing to himself and therefore every man must look to himself that he do not build a suspicion against his neighbour upon weak and idle props, never think ill of one, till he hath deserved and given sufficient cause of it. But now this must be known by the way, that though love will not allow suspicion, yet it doth not thrust out discretion, it judgeth not rashly, but it judgeth justly, it is not so sharp sighted as to see a little moth where none is, nor so purblind, but it can discern a beam, therefore rashness must be condemned and avoided, but there is an holy wisdom to be had, as not to misdeem without sufficient warrant, so when there is evident proof, and plain appearance of a sin to take notice of it to, which must be observed against many men that by this doctrine, and indeed wresting it as evil men do all scripture, take occasion to thrust admonition out of doors, and think all men should be blind, because God will have all men charitable. For so when they have broken forth openly into gross signs of wickedness, and all their life shows them to be profane, ungodly, covetous, and deceitful, and without the fear of God, come now and admonish that certainly they be wicked persons and have no true faith nor repentance, presently you shall have this first defence, Oh, GOD knows mine heart you must not judge, you must not scearch into a man's heart. But a christian must judge wisely though not rashly, he may judge by the fruit, though not by the sap; if ones wickedness be hidden, than God would not have men censure, but if it break forth he would have men take heed and reprove also. As for example if one see a man that delights in ill company, is never well and as he would be, but when he is among drunkards and swearers, and blasphemers and such like vermin, one may justly and upon good ground without any sin suspect such an one, and say, surely, this man is a bad fellow, such as his mates are, such is he, for surely good men would be glad of the society of good men, and lambs will rejoice to be with lambs, and now he that doth take all his pleasure to be among ungodly persons, he hath pronounced sentence against himself, like company, like man that keeps the company. So if one hear any vomit out filthy and unchaste speeches, & his tongue be full of uncleanness, his mouth is never empty of lewd and lustful words, now this is an infallible note and sure brand of a filthy, unchaste, unclean person, for out of the abundance of the heart, the mouth speaks; look what ware comes into the shop, such is surely kept in the warehouse, and he that thinks thus of such a person doth him no wrong at all. So others have a good hope and a good faith, they hope to be saved as well as the best, if one will believe them, and if you will not believe them, they take as a great injury done to them. But what reason can they give of their hope, what sound cause can they allege why they should be saved rather than judas, & not go to hell as well as Cain, surely, for a reason they can yield no reason of their faith, they be not learned, but they have a good heart, and a good hope, that God will save them. Nay they neither have good heart nor good hope, for a good hope is always upheld by good reasons and a strong faith, by strong grounds out of God's word, else a man may talk of hope and faith, and a good heart, and be far enough from any, lest he can show upon what ground he builds his hope, it is but presumption, and when sin and death shall encounter such an one, he shall fall away without any strength at all. So for the Sacrament, it is common custom of men, a day or two before they come to the communion, to wrap up many reckonings and foul matters among themselves, and to rake up the coals of their malice under the ashes, so closely, as that one would hope there were no spark left, to kindle contention again. But a day or two after, they be as crafty, as brawling, as full of cozening; & deceitfulness as ever before than one may boldly say, you have polluted the holy Sacrament, you have defiled the table of the lord, you came to it without faith or repentance, oh but you must not judge. Yes now the case is so clear a man may judge, for certainly if one come with repentance to the Sacrament he shall go with repentance from the Sacrament, & if one come a good man thither, it will make him better than he was; for God will always keep his promise, and if one come as he commands, he shall find his sin killed, and he would not have fallen to his old course so soon again, nor returned to his filthy vomit, if he had fed of the holy and pure bread of life jesus Christ with an heart purged by faith and repentance. And therefore though no man must suspect without good ground, yet a man where there is just cause ought to pronounce just judgement. Thus much for the first which is the most secret and inward breach of this commandment. Now the outward follows, which is either without speech or with speech. Without speech either by gesture or silence. By gesture, when one carries himself reproachfully to his brother, and useth such a kind of behaviour as tends to vilify mock and disgrace him. This Psalm. 22. is condemned by a prophecy of Christ jesus. That they nodded their heads at him and made mows as indeed they did after, and this was as great an indignity, and doth oft times as much disgrace one, and make him contemptible in the eyes of the beholders, as if one should rail upon him, with wild and slanderous words. This then is a wrong to ones name, though one do not slander and rail, yet if he use his hand or his tongue or head or any part of his body in such a carriage and gesture as doth tend to mock his neighbour, he sins against his name and credit. The next kind is by silence, when one holds his peace when he hears his neighbour slandered, he stands by and can testify of his own knowledge that the things spoken be false and lying and yet either in flattery or fear of displeasing lets all alone, and doth not speak that he knows to defend his neighbour's innocency and credit, he comes within the compass of bearing false witness, and by silence makes himself guilty of the slander. For he suffers his neighbour's innocence to be suppressed and his name defamed when it lay in his power to defend him. And even the law of nature will confute such a man and strike him down dead that he shall have nothing to say for himself. For doth not nature teach us that this is equal to do as we would be done by? And which of us is there that if one should be in company where he were charged with false accusations & that his neighbour knew well enough but yet would not stir his tongue to clear him or show the truth of the matter, and speak in his neighbour's defence, whom he knew to be far from all such ill practices; every own would that this silence were a betraying of his neighbour, and a great wrong as indeed it were. Then if we think others should not be silent when our name is wronged, let us measure and open our mouths to maintain our neighbour's purity and good credit against any slanderers, which if we do, we shall keep this commandment, in some measure, and God will stir up others that in the like case shall defend us, and speak boldly to clear our innocency. And thus this commandment is broken without speech. Now by speech it is broken either by giving or receiving. By giving out speech either true or false, for one may be an enemy and as much break this commandment in speaking nothing but the truth, in some cases, as in other cases if he speak false and lying things, and this truth if it be put in the other end of the balance of God's judgement will weigh as heavy as falsehood. If one speak the truth without discretion, unseasonable, out of time and out of place, if his words be true, but his end false and wicked, and his purpose nought, he is as cruel and malicious an enemy to the name and credit of his neighbour, and as wild a slander in the sight of God, as if he spoke that which were false. This was the fault of Doeg, that cursed enemy of David. When he sees Saul have an ill opinion of David, and all his friends, and comes in a chafe to his men saying, what will none of you tell me that my son and my servant have conspired against me? And Doeg knew full well by saul's behaviour, that his end was mischievous, and he would make a dispatch of all David's friends, he steps me out now in this unseasonable time, and there shows what he had seen; that the priest had given David bread and a sword, and counseled with God for him. This was so indeed as he said, but this was a most devilish and wicked part, and a foul fault; for hence arose that cruel persecution, and the murdering of so many innocent servants of God. So in the enemies of Daniel, they did indeed catch him as busy at prayer as before, and it was true that he had broken the king's edict, but in the mean space they were most wicked and wild persons that would bring this accusation against Daniel with such a malicious purpose, and hence they bewrayed all their former malice in inventing such an ungodly decree, because they knew Daniel could be caught in nothing but in matters of God and religion. And there he would not yield an inch to them, but sooner leave his life, than his God in the least thing. So the Ziphims David had done them great good, and defended them against the Philistines, but now because they saw this was only the way to carry favour in the court, to bring some tales concerning David, therefore they come to Saul and tell him David is in such a place, this was no lie. But it was most slanderously and wickedly done to blab out the truth to such an ill end, and with so little discretion, when so ill a thing must needs ensue upon it as at the least the persecution, if not the destruction of an harmless man. So now a days some men there be, that if they know any private fault, or particular and secret sin by any man, then without any regard of time and place, they proclaim their neihgbours' infirmities to the wide world, & care not before what company, among what persons, they blaze out ones weakness, and then if they be reproved, they exult and say, this is true I tell no lie, and I will not be ashamed of the truth▪ yet a wise man would be ashamed to speak the truth foolishly and unwisely when it should do harm, and no good, and he would consider that a man might often sin more in foolish and untimely pouring out these things that he knows to be true, with an ill intent, then if through infirmity they should speak an untruth with desire and purpose to God. As the Ziphims and Doeg were greater breakers of this commandment, and more foul and shameless liars than Rahab that told an untruth to save the spies, because her end was good though she failed in the manner of it, but their end was altogether nought and sinful. Those than are here to be confuted that will not do as God commands them, tell their neighbour plainly of his fault, and not hate him in their hearts, but if they know a fault by him be far enough of from telling him of it plainly which were a duty and an argument of love: But straight set him on the stage, make him known to all men, never leave talking of it, which shows plainly that in truth they hate their neighbour, for if they would as God bids, tell the party, this would heal the soul, and cover his sin, and make him amend. But now to clamour in this wise, and raise up an evil report and brute can do no good but much mischief. Oh but I speak the truth: I but a fool speaks all that he knows, a wise man will keep it in till afterward. Let a wise man hear of a thing, he will consider the time and place, and persons, and temper his speech in wisdom according to these circumstances, but let a fool get a thing by the end once, and it must all out he cannot keep it, he is with child, and in pain till he be delivered what ever dishonour come to God, or discredit to his neighbour, or hurt to his own soul. Therefore one must not only be careful that he speak no lying thing, but he must look that he speak not the truth also to an ill end, after an ill manner when it may may do more hurt then good. So much for that breach, now follows the next in speaking that which is false, either concerning himself or an other. Concerning himself first in boasting and bragging, which is a most base and abject thing contrary to that which the holy Ghost saith, Let an other praise thee, and not thine own mouth: as in Rom. 1. among the rabble of wicked men, men are reckoned boasters, those that because there is no true matter of praises to be seen in them, will get praise by speaking great things for themselves. So Saul whereas he had saved the king, and all the best of the cattle, he comes bragging to Samuel, blessed be thou of the Lord saith he, I have fulfilled the word of the Lord, when it was nothing so, he had done nothing less than fulfilled the word of the Lord. Hear he lied now in bragging of himself. And all in excusing one's fault more than one should. The thing wherein Saul sinned in the same matter, for when his lie would not go for currant, but Samuel caught him; why? hast thou done the work of God, that he commanded? then all should be dead, how comes it to pass than I hear bleating & lowing? Make these two agree that all be dead, and yet I hear some bleat, when this was a plain case now, he had not done his duty, than he shifts it thus; indeed, a few of the best of them we have kept for sacrifice, but I hope that is no harm. But when this would not serve the turn neither, but Samuel follows him close, O saith he, hath God as much delight in sacrifice as when his word is obeyed? then he falls to an other excuse, and casts it on the people. I feared the people saith he, as who should say it was their fault and none of mine, thus if any credit had been to be gotten, he would have had that to himself alone, but now that no credit could be had, he leaves it for the people to divide among themselves. And this excusing is a common thing amongst all men. Ye shall not have the most simple person, the most ignorant and silly body in a whole town, that hath the most shallow capacity & dull wit that can be, but he is very sharp and witty to find an excuse, he can scamble and wind, and will make hard shift to wring his neck out of the collar, that hardly can any reproof be fastened upon him. And men think by so doing to lessen their fault, but in truth it is nothing so. For what have they gotten, but that now a man may say yonder's a liar, that is ill accounted of both before God, and also before men, he was ill before, but now he is far worse. It is a very ill thing when one hath wounded himself by sin to go to the devil for a medicine, he is the worst physician that can be, and his physic is the worst physic in the world, for he will sure enough give them that, that shall make them worse and not better. One may think that these excusings be plasters, but in truth they be but poisons that venom the soul a great deal more than before. Thirdly, a man lies against himself by excusing, as when men in a kind of proud humility will deny their gifts, with an intent to get more credit; oh alas I have no gifts, no wit, no learning, a simple scholar and weak memory, and such like, contrary to that one knows & thinks; now this depresing one's self falsely is not humility but iniquity, for one should make himself neither better nor worse than God hath made him, but if he have good calling to speak of himself plainly as the matter is in truth. And now if when they lie of themselves, & say they have no wit, no learning, no good parts etc. & one saith why in truth it is true, you say well, it is right you have none of all these things. Indeed they would think such a man did them great wrong, & scarce take him for their friend. For his desire is that others should cross him and say, nay say not so you are an excellent man worthy to be regarded etc. and so he will discommend himself long enough, if he hear an other commend him, for this is it which he delights to hear. But a man must neither wrong God nor himself in diminishing and concealing the things that God in goodness hath given him, not to deny them, but to use them to his glory. So for matters of this life, come to men for work of mercy, and and then there is such a whining, how poor they be, what a great charge they have, what losses they have sustained, and I know not what, than they will needs be poor, whereas their own soul bears them witness that they are wealthy, and have much more than many men that do a great deal more good than themselves. Therefore, though a man do not slander his neighbour, yet if he slander himself he is to be reproved as a liar. Herein divers of God's children fail much in time of contemplation. Those that have been, and are sound and true hearted Christians if they have lost their feeling a while, & cannot find that rejoicing in God and comfort in good things that in former times they have, then comes the accuser of the brethren Satan that old and subtle serpent, and he strives to make them accuse themselves falsely. On saith he, if you had been good indeed, and had had a true heart to God, he would never have forsaken you thus, and given you over to such a deadness, and then through weakness, God's children are ready to join with the devil against themselves and to think; it is true, sure I was but an hypocrite, and hollow hearted, my former comforts were but delusions & presumptions, if they had be been true, I should not have lost them. But this ought not to be, never yield to Satan, but if he strive to accuse▪ do you strive to excuse, & if he would cast you down, by so much the more lift up yourself by reasons out of God's word, and by former experience in yourself & other Christians. For that is no good reason, because you have no feeling, therefore you have no faith, and because you have lost the sense of your comfort, therefore it was no true comfort; this is no true conclusion, for those whom God once loved, he loved to the end, and will never forsake them. Take heed of making such conclusions, for a man may want the feeling of his faith, and cry and call again and again for it, and feel nothing all this while, yet nevertheless have true and sound faith, if he feel not faith; but he feels the want of faith, and the desire of it, this is an infallible sign that he hath true faith. But do not agree with the devil to persecute yourself, fight against him not with him, against yourself, you shall find he is strong enough alone, you had not need join with him, but rather set to resist him: if one be once the child of God in truth he is so for ever, if once in the favour of God, for ever in the favour of God. If God loved once, he loves ever, for though our feeling alter, yet there is no change in him. Thus much for breaking this commandment, by speaking that which is false concerning themselves. Now it follows concerning others, and that is either public or private. Public first, when the magistrate or judge passeth a false sentence in any cause that comes to be hard before them. This is a most heavy sin and is as much as in them is to make God a liar, for he stands in the place and is his substitute and vicegerent here one earth; now then for him to bear men in hand that that judgement which he gives is the judgement of God that sets him there, when yet he knows it is false and corrupt, this is even to draw God to be the author of a lie, so much as he can. And this is not only a wrong against Gods own Majesty, and the place wherein God hath set him, but it is an injury to the person thus condemned, in that he brings a blot unto his name and makes him ill accounted of, and that wrongfully, and deprives him also commonly, of some commodity and benefit that by right did pertain unto him. So for lawyers to speak in an ill cause for their fee, though the cause be never so bad, yet let the fee be good, and you shall have one or other likely will polish his tongue and whet his wit and sharpen his face, to cover a foul matter with a many fair words, and make that good in uttering, which in doing was altogether wicked; this is commonly counted wit, and he a wise man that knows how to gloze thus and set a good face and good colours upon a cause but it is in truth a lying and a public slander, and that branded with a curse, for in Is. 5. The Lord said cursed be he that speaks good of evil, and evil of good. And so long as a man will set himself to stand for an evil thing, his conscience will excuse him of two foul breaches of God's law, that he hath hindered justice, and furthered unrighteousness to the utmost of his power. But here be some sorry shifts. Alas I speak as I think I take the cause to be good, I must stand for my client. But I pray you what is the cause that you have so ill eyes and such a simple capacity to perceive the uniustness of the cause that are so quick witted to invent cloaks for the unjustice? Why cannot your wit see one as well as the other? How comes it about, that other men of far less skill in law, and wit by nature, after to or three of your bouts can soon see the double dealing & how hollow matters are, and yet the fairest side is put outward to? But you cannot fee, what is the cause of this blindness, is it not because the gift blinds the eyes of the wise, is not that which wanted in the goodness of the cause supplied in the greatness of the fee and that is the cause you cannot see? But suppose this were true, and grant that you were as you say ignorant of the matter, is it not a foul shame to be venturous to speak so much in a matter before you know whether it be good or not to come in the face of the world, and pawn your credit for a cause that you never tried nor examined nor searched into it, to see whether it were right or wrong. job would not do so, but those causes that he knew he would inquire and search out the matter, and not open his mouth to speak, before he had prepared what and upon what good ground to speak in the defence of anyone. This will not serve the turn, when one hath abused his place, and abused his hearers, and abused himself by maintaining wickedness, to say alas I knew it not, it is foolish and shameful this for own to venture and hazard his soul and his name, and then bear himself in hand that this will salve all because he knew it not, as if ignorance were a plaster good enough to heal the wounds he hath made in his conscience and credit. But why had not he known that it was a sin to be ignorant, wise men should work by knowledge. It is a most notorious fault when one willingly and wittingly stands in defence of an evil cause but is a fault to rashly, and unadvisedly to slip into it. Further also false witnesses do publicly offend against this commandment as in nisi prius, and such like cases; When one will come before the judges and give a false and lying testimony. This is often spoken against in the Proverbs, a false witness shall not escape; these be most pestilent and hurtful vipers & these sting and do mischief on every side, these pervert the jurors, delude the judge, do wrong to the cause, and are hurtful on every side, put all out of order and turn all upside down, by their falsehood; this therefore shallbe first and greatest in the punishment, because they have been first and greatest in the sin. And this God abhors when men be so audacious and so injurious, as publicly to sin against God, and to chose rather to please men in sinning, than please God in a good cause. When the false love or fear of man shall do more with them to make them sin, than the fear and love of God can prevail to keep them from sinning. All these do publicly offend. Now private offence false and that is either in unjust accusing or unjust defending, That unjust accusing privately is called slandering and backebiting, when one will speak evil of his neighbour that is free from that evil. This backbiting is a great breach of this commandment and the backbiter offends in an high degree. And the fault is so much the worse because it always hurts three at once, this blow always makes three wounds at one time, he wounds the soul of him to whom he tells the false tale, for as we shall hear after, the receiver is in a great fault therefore he hath one deadly blow. The second stroke lights on the name and reputation of the party thus slandered & backebitten, for his name hath a scar in the account of the hearer. The last and worst and greatest blow he gives his own soul when he infects it with slander, and makes his conscience guilty of a lie. These three mortal wounds this lying tongue like a piercing sword makes at one time. Indeed he escapes best who is falsely slandered for he being innocent God will heal his name and bring forth his, but the other two wounds are more dangerous because they light upon the soul, and more hard to be cured because they are altogether sin. Therefore it stands every man upon, that he raise up no unjust report against any man. Now the best way to keep himself against slandering, is to make a covenant with his own foul and to vow in himself not to speak often of others men's faults, for he that gives his tongue liberty to be busied about this subject, it cannot be avoided but that he shall slip to far and speak worse then in christianity and equity he should; he that will speak to often of other men's infirmities, cannot keep himself from speaking to much sometimes, therefore the best way is to be sparing in this kind of talk. Speak seldom first. Then secondly, when one hath a good calling & just cause to speak, let him speak discreetly in due time and due place, that some good may come by his speech that either the party may be brought to the sight and amendment of his fault, or else others may be edified, and helped against such faults, speak in good affection, and with good discretion, that some or other may be the better for it. Ever more if one will speak of an others faults, let him be able to say I speak it to this, and this good end, this and this good use I hope will ensue of my speech, or if he can see no profit that will come by his uttering it, let him keep it till an other time, let him lay his hand upon his mouth and say he hath gone far enough already. For if there can be no good use seen in speaking of it, certainly there is much sin in speaking of it. And for raising of an ill and false report against ones neighbour, it appears what a fault it is in that God hath appointed and decreed in his law, that those which do slander an other shall themselves undergo the punishment which such a fault had deserved, and such a person have suffered if the thing had been true, as he that wrongfully accuseth an other of theft, he himself should be dealt withal, as with a thief, and he that reports that another hath committed adultery, if it be proved false, himself must feel the smart that an adulterer should. This the righteous God hath ordained, for what can be more just, then that he which digs a pit for his neighbour without a cause, should himself fall into the pit, and he that seeks to take away his neighbour's fame and life by a lie, should lose his own credit and life for a lie. And this though the Magistrate neglect his duty, God will not neglect, but as he made the law so he will see it put in execution, (for he is not unjust) unless one first punish himself by true repentance. Thus this law is broken by unjust accusing. It is next broken by unjust defending of wicked men and bad causes, when one will use his name and credit and praise to uphold such a man, whose name soul and body and all are worthy to fall into hell. This is condemned 17▪ 15. Where speaking of this kind of men that be liars in request and false witnesses in favour, that be of so good a nature as that they will heal all things, make up all gaps and make a gloss for any matter, they will condemn no man, nor find fault with nothing, of such he saith, he that justifieth the wicked, and he that condemneth the just men, they both are abomination unto God. He shows that this dealing which men call a good nature is even as abominable to God as if they should condemn goodness and good men. And therefore such men get but a little, they carry away the credit with men, but they are as much out of credit with God, as they with credit with man; and God will bring about that they shall have a spot in themselves of that wickedness which they allow in an other, for at length God causes both the sin and the shame to break out, and then their former honour is all dashed. So he saith in an other place, he that praiseth the wicked the people will curse him. To that he makes such a good bargain for himself as both God and the people of God hate him and abhor him. And in truth justly to, for he is worthy to be hated because he keeps men from repentance; for there is no better medicine in the world to heal the soul, and kill the sin, then to let the sinner sustain the shame and the pain that is due for his sin, for this is a medicine of Gods making. And if all the physicians in the world lay their heads together they cannot invent a better, and therefore if they had any true love they would let them have it, and not daub over the sore so as it should fester & rankle to death. So that no greater enemy can be found to the souls of men, than such that will smooth all things over with colourable shifts. Then also they do much hurt to others, for now when sinners are gotten in credit, & crept into some account they are less suspected & can with more ease do hurt and mischief; for if darkness might be called darkness, and sin go under the name of sin and the devil come in his own colours, it would be so open that no man would trust, and so odious that all men would hate it. But now when the devil will call evil good and come like an Angel of light, than men give him some entertainment and he doth hurt them before they suspect him, and when evil men be garnished with some false commendations, they can closely convey their wicked intents to do more hurt a great deal, because they are less doubted. As in one example may appear in ungodly and sufficient ministers, if they can get some commendation to commend them, and some great man's letter to speak for them, then those that else would never have come to so much credit are admitted without any further inquiry and to the place and office of the ministry, and when by lying they have entered, their whole dealing is agreeable to such a beginning, and they prove very wolves that starve and devour the Lords flock. And all this mischief came from a false witness that commended them with a lie. And so for matters of commonwealth when places of charge and importance are through false commendations, committed to naughty and wicked persons, oft these prove wild & wicked, doing much hurt in the place, so that these false and foolish praises are but to get some credit to the wolf that he may the more freely devour and waste the flock. So that as one must not speak of his neighbours faults, but in love and discretion and upon good proof, so neither must he speak in his commendations. But in wisdom, and when the commendation is grounded on knowledge and judgement. And thus much for giving out false speeches. Now follows for receiving; which is a fault no less heinous before God than the former, for he is not only in fault that invents lies of his own head but he also that receives them and gives credit to them, and is bold to ground his report to an other upon them. And that both concerning others and also concerning himself. To give ear to a false report concerning an other is forbidden, as bewraying of a great want of love, and good affection to the name of ones brother, and an ill disposition also in himself, for Proverbs. 17. 4. The wicked giveth heed to false lips and a liar hearkens to the naughty tongue. Here the holy Ghost noteth a tale-receiver with two woeful brands, he calls him a wicked person and a liar to, that is glad to here false tales of other men, he is a naughty person himself, and he himself hath a false and a lying heart, for if he had not, he would never entertain and approve and hearken unto lies; and in the Psalm. 15. The holy Ghost sets down this as a difference betwixt an hypocrite that is hollow-hearted, and a true and sound saint of God; that an upright man will not receive a false report of his neighbour. Many bad men that have no goodness in them will not for their own credit sake, and to save their honesty as we say, invent slanders and be the first makers and brochers of lies. But if some wild and impudent person will but come & buzz in their ears some odd tale against professors, they will straight embrace it, it goes for a warrant, tell it as confidently as if nothing could be more sure, and are as glad of it, as if it were some very gainful and profitable thing unto them; this man now though he will carry the name of honest man, is a wicked person, and if the holy Ghost speaks true a liar. So in Revel. 22. he saith, that without are all those that make and loves lies. There he notes two kinds of liars that must both go to hell. There be two broods & as it were two litters of these monstrous liars. Some be so shameless and so graceless and so impudent and the devil hath taken so far possession in their hearts, as they delight to be coining lies and busy their heads in inventing and beginning slanders. Others be not so rude and so gross as that they will be the authors of a lie, but if an other man will bring it to them, they will not stand, to entertain it, and approve it, It shall have there good words and liking. So the pharisees and high priests, would not themselves come before Pilate and forswear themselves and bear false witness against our Saviour, their faces were not so hardened yet they had not so far cast of all fear of men and regard of their own estimation. But if they could meet with on that had so bold a face & so wicked a mind, if they could get him for love or money, by hiring and entreating, or flattering, they were very well content and rejoiced, they had found men so fit for their purpose, that would father a lie in the face of the world, and they be abetters of it to. So Ahab and jesabel would not so much debase themselves, as to swear falsely against Naboth; but if they could get any lewd fellows, that would become perjured for the matter, they would not refuse the offer, but took the advantage against Naboth to put him to death. This serves to confute such as have open ears, and will let in any lie that comes from the tale bearers mouth and give it harbour to, and if occasion serve, set it forth again, and rehearse it to others, upon so bare a proof, making no other trial of it. But come to them and tell them of it, why would you speak so false a thing to diffame your brother, this is the answer presently; why, I did not bring it up, I am not the first that spoke it, I heard it, 'twas told me, and I had reason to believe it, and I thought it to be true. Did you hear it, & did you believe it upon the bare hearing, than you show what you are, such an one of whom Solomon speaks, A fool believeth every thing. First, every ill thing, for so it must be understood else of all men they are most hard of belief. Tell him of that will do him good, that will save his soul, and help him against his sin, he will not believe it, one must keep such a stir in persuading, and bring reason upon reason, and never the near, you can by no means persuade him, but bring foolish ware to a fool such as hurts his own soul and his brother's name, and dishonours God, and makes himself a liar this is fit for him, this bargain is made without many words, he is very easily brought to credit such matters, and why? because he is a wicked fool, lies are a bait for a fool, and lay these in his way and he is taken without doubting. For as the spirit of God is a spirit of truth, and those that have it, it leads them into all truth, and they are easily brought to give ear to the truth, so the devil is a lying spirit, he is the father of lies, & those that he possesseth he will make them believe every lie. And therefore this excuse will not hold out, I was told so and how can I tell but it is true, it may be it is so, and it may be it is not so, if the ground of your belief be no stronger, it is a foolish belief. Very nature will convince such persons of want of charity; for would any man be content, that an other should take every flying report, and uncertain rumour that went about the country, concerning him, and give credit to it, and such credit as he would think ill, and speak ill of him upon this alone foundation? would one think he had wrong, you should have tried out the matter before you had been carried away with it, you should have searched whether it were so or no, talked and conferred with those that could tell you the certainty of it afore you had so far trusted it, as to rehearse it, and report it yourself. Why? is an other bound to deal so with you, and is it not your duty to do so to others? Must not we do as we would be done by, and have that care of an others name and credit, that we desire an other should have of ours. Therefore this is plainly injurious and wrongful dealing, and those that have this way fallen, must repent for it, and ask pardon. Secondly, hence we learn, to drive away such as be such reporters of other men's dealings such taletellers, as the holy ghost speaked. As the North wind drives away rain, so doth an angry countenance a slandering tongue. When the air is thick & the clouds look black, and there is a show as if they fill the country with rain, the North wind it riseth and purgeth the air makes the coast clear, and dispels the clouds, and all vanisheth; so must a wise man bear such gravity in his face, as that he may blow away flattering slanderers, when they come full fraught with lies, he must dispel them by his very looks, and not suffer them to unload their naughty and lying stuff in his ears. Therefore if the master perceive any of his servants to delight in secret telling tales in whispering against others, and bringing news to traduce his neighbour, that they may get more credit unto themselves, he must look frowningly upon such clawbacks, and drive them from him, give them no hearing, nor show them no jot of allowance, when they will be ready to bring such light stuff to ones ears, as they dare to and affirm. This is a foul fault in him that cannot occupy himself in any better business than traducing his neighbours, and it is as nought in the receiver, when he receives them with kind looks, and gives them some countenance, and maintains them in this wicked course, it is the part of a fool to believe every thing, one must not be so light of credit. Indeed in matters pertaining to our good that God hath set down in his word, the quicklier, and the easier one can believe them, the better it is, but for these idle tales, that tend to nothing but to breed uncharitable conceits against our brethren, let them have no entertainment, unless they come guarded with sound and good reasons, and proofs, for we say of theft, the receiver makes the thief, so is it in lying to, the receiver makes the liar, for if the liars could have no utterance of his ware, & no man would deal with him in such traffic, but shake him up with a sharp reproof, he would soon be a weary of his trade, but now because his ware goes away so fast, and he can have good sale for them, he is in very good liking with his old occupation, and falls to coining again. Thus this commandment is broken in receiving lies concerning an other. It is broken also when one receives lies concerning himself. whether in flattery, or accusing. For receiving and embracing the fawning flattery of others. This was Herod's fault. Act. 12. The foolish people, hearing his eloquent oration, and seeing his pomp and glory, would needs make a God of him, and they give him an applause, the voice of God and not of man: now he sits down by it, and was very well content it should be so spoken. It was a base & abject thing for them to go so far in flattering, & it was as great a madness in him to take it to himself, and be glad of it. They played the fools too much in giving such a false and blasphemous applause, and he played the fool far more in receiving it. So for Felix the governor, comes Tertullus, and because he would curry favour with him, and have him serve his turn, he reckons up virtues good store, and will set him up high enough; saith he: Seeing that we have obtained great quietness through thee, and that many worthy things are done unto this nation through thy providence we acknowledge it most noble Felix with all thanks. And thus he sets in commending him in the beginning to win him to serve his own turn. This was a servile and contemptible thing for him to lie thus openly, for it was well known, and he was not ignorant, that Felix was a most cruel, unjust, and filthy person. Now Felix sits by, is guilty in his conscience, that he had been a very wolf, and a tyrant, and an ungodly person, knows all this is false therefore, yet the foolish man swallows all, and was very willing to hear a long catalogue of false praises. In this doing now he sinned grievously. Therefore a man must be content with that praise which Gods word and his own works do give, and neither seek for nor receive any more. That which Solomon saith of a virtuous woman, every man must obseru● of himself, Let her works praise her, saith Solomon. Proverbs. 31. 31. So must every man be content with that praise that he deserveth, & not so much look what other men speak, as what himself hath done. Therefore this condemns the foolishness of those, that will bring up flatterers, and keep company with such slavish persons, as will be always giving them false and undeserved commendations, & that before their face to: And then let such a sinful person come & fawn upon him, and cast forth a many lies, Oh you deal wisely, you take a good course, you play the good husband, and you provide for yourself. Then let Gods ministers reprove them as long as they will, and their faithful friends admonish them, they bear of all with this, and they will follow their own ways, and why so? you reprehend me, and found fault, but I cannot see it is such a fault as you speak of, for I know there be that commend you, flattering sycophants, and dissembling clawbacks, that will speak any thing for advantage, and any thing is good, if they hope to get by it. And why will you be so foolish to believe those that speak for your hurt, in that thing that your conscience either doth know, or may know to be altogether false. This is that which hardens the heart, this keeps from repentance, this makes one obstinate, that he will go on, and nothing shall turn him, when he harkens to such as will soothe him up in any thing, care not what they speak, so they may please, and so suffers himself rather to be deceived and seduced by them then admonished and led in the right way by God. And this shows a very ignorant and foolish mind, that one is not acquainted with his own estate, nor doth not cast over his accounts that hang betwixt God and himself. For if some foolish fellow to some bankrupt that knew the particlars, and had often reckoned over his debts, and saw plainly that he owed more than he was worth, if some companion as beggarly as himself would come and tell him, you are a very rich man, you have great wealth, you are able to buy lands, and purchase fair lordships, and such other idle talk, would he be persuaded by him, would he leave this, and brag of his wealth, and take himself for some great parsonage? it were impossible, he would count him for a mad man that would say thus, but he would be never a whit the prouder for all his tales. So if a man would often rifle his conscience, go over his affections, and see how they be disordered, consider his actions, how far square from God's law they be, and thus use to see into himself, and make account of his debts, and arrearages, wherein he had cast himself. Then let a thousand smothtongud dissemblers come and persuade him, you have lived honestly, you have behaved yourself well and like a christian you are a very virtuous man; all of them could not drive it into his heart, he would never receive their false testimony, but would say, no, I see how much and how often I fail in my duty, how much, I how often I run over into sin against God's commandments, I know myself, it is nothing so, and then he would quiukly discover their flattery, and perceive their treachery. But now because men be so careless that they will not cast over their their own account themselves, and make a right reckoning that they might know their own estate, therefore others come and bring in false reckonings, and make false accounts, and so they be deceived, and think themselves in a very good plight, when in truth they are most wicked and miserable. Therefore a man must not take any more praise or commendation, then that he can approve to be true by the testimony of God's word, and the witness of his own works and life, beware of that, that puffs up, and hardens, let no man persuade us that we be better, or our sins less than they be. And thus much for receiving of those false testimonies concerning once self that they come in the way of praise, and extolling. Now for those that come in the way of accusing and depressing. For as one must not yield to the flatteries of other, so neither must he yield to their false accusations concerning himself, that tend to make him think worse of himself then indeed he ought, and so to disable him to do that good he should, and also hath liberty to do. So job would not accord to the sayings of his friends in this case, let them say as oft as they pleased that he was an hypocrite, and had not an upright heart before God, job would not for all that consent that it was so, he would not while he lived forsake his innocency, and let let go the purity of his cause, nor would think a whit the worse of his former life or of his present estate for all their proofs and reasons that they did falsely allege against him, for he knew that he had many days and times before, made all even betwixt God and himself, he had many a time cast over his accounts, and found himself acquitted of all before God, that no debt remained to be laid to his charge. For howsoever no manwhiles his life endures shall be freed from the dregs of sin, and the spots of corruption, yet when he in a sight of his faults, comes to repent, and be sorry for them, and to pray to God for pardon for them, and to believe that God for Christ's sake will forgive them, he is as free then from the guilt and punishment of all his sins, as if he had been ever from the action of them, Now job knew that he had often after this sort set all reckonings right betwixt God and himself, and that no fault hung upon the score unrepented and vnforgiuen. Therefore all their persuasions could not withdraw him from his faith, and from clearing himself of hypocrisy, for what ever they said, his own works which he had in remembrance, God & his own conscience with which he was well acquainted said, that he was true sincere upright, and guiltless of that crime which they so sharply charged upon him. Wherefore he set them all at defiance that would offer to make challenge to his innocency. Though his wealth was gone, his children dead, his cattle stolen and killed, his servants slain, and his friends all gone back from him, yet his innocency stuck to him, and his assurance that he served God in the truth of his heart, and the uprightness of his soul abode by him and this neither his friends nor foes, nor all the devils in hell could wrest from him, but he held it fast in spite of them all, and that was the cause he bore his affliction so patiently, and with so great comfort. But now if he had embraced this false testimony and accusation even of good men, and said alas, indeed this is true that you say, I never had an upright heart to God, I did all in hypocrisy & all in dissembling, nothing in sincerity, nothing in truth, it is even so, I am, I am an hypocrite, he might and could not choose, but have held down his head with shame, and he had been wholly oppressed with grief and vexation, all his good actions, would have afforded him no jot of comfort, no consolation or peace, for if they had been done in hypocrisy, they had been all sins, and he would have had no heart, nor could not have endured to come to God, nor lift up any prayer to him, for so he saith, can the hypocrite pray to God at all times? and thus having deprived himself, of these stays and supports, he must needs have sunk down in despair and anguish. This serves to confute those that when as they be in truth sound Christians, and many infallible works of true Christianity have appeared, and do now appear in them, yet if the devil either do himself or else move some wicked, some filthy sinner to roar in their ears that they be hypocrites, and that they have no truth in them, do all in dissembling, and to be seen of men; straight way they are ready to join hands with Satan, and use their own strength against their own soul, and will seek out reasons to confirm the devils false and slanderous blasphemies, but in truth to weaken their own faith, and bring much needless trouble, and many gripes upon their soul, that if they had withstood these lies, they might have escaped. Nay (say ye) surely it is as they say, wretch that I am, God hath met with me now, they should not have had power to say so, had it not been so, I am false all that I have done is in vain, it was but glozing and dissembling. And why so? Is not the devil a liar, and will you so easily give him credit, and that at the first? But this is not well, for as one should not yield to the unjust and false praises of another, so neither must he condemn himself, upon so slender a ground as the devils or devilish men's words: nay one must not so easily rob God of his praise, and himself of his comfort. And as the former persons, were so easily seduced in matter of their commendation, because they seldom or never look over their sins, so these are so quickly put in doubt of their uprightness, because they do not use to mark what good works they do, and to consider what graces God hath bestowed upon them. For if one would not be always looking into their infirmities, and searching into their infirmities, but sometimes lift up their eyes to the mercies of God, to that strength which he hath given them against sin, and power to do some good things, and make as diligent a rehearsal of God's benefits, as of their afflictions and miseries, they would not be so easily driven from their hope, and put out of comfort. The devils slanders would not daunt them so much, but they would take faster hold of God's mercy. Thus much, for the breach of this commandment. The things commanded are either Inward, contrary to suspipition a charitable opinion and good hope of our neighbour which must be showed by Taking doubtful things in the best part. By defending his name if we hear him slandered. By being grieved when we hear true report of his ill deeds Outward, or General to speak the truth from one's heart, and that with a good affection to a good end. Special to Others to speak of their Faults before them. Praise behind them. Ourselves to speak sparingly either of our faults. our good deeds. First, for the inward duty▪ here every man is bound to have a charitable opinion, and good conceit of his neighbour, with a desire of his good name and credit. This loving persuasion of the heart, is contrary to the former instructing and misdeeming. For as suspicion allowed makes one lie open to all the sins that follow in speaking or receiving ill reports, so this being observed that our hearts be well seasoned with this charitable opinion and desire of his credit, one is sure not to slander himself, and he can nothing so easily be tainted by receiving the venom of false slanders from other men's mouths. Therefore to mound ourselves against all other breaches of this commandment, First, get our hearts to give our neighbours that good allowance, that wisdom and charity will afford him. Now whether one have this main and principal virtue of this commandment or no, It must be tried, and every one may know his own heart by these three rules. First, in doubtful things where the matter is not plain, always take things in the best part if any sense can be found better than other, let that be had, If matters be not to evidently ill, always a heart that is charitable disposed to his neighbour's credit, will seek the best interpretation and as near as he can make the best of every thing. But if one construe things in the worst sense and wrest every thing to some ill meaning or intent, this man shows plainly that malice lurks in his heart, and that he neither desires the estimation of his neighbour, nor wisheth any good thought and persuasion of him in his heart. Therefore Paul. Rom. 1. Sets this down in the midst of many other gross sins, that take all things in the worse part, because this is a plain proof and testimony that the heart is poisoned with the gall of suspicion and that there is a malicious and slanderous mind. Let this be the first trial then, construe things that be uncertain and will bear two constructions, after the most favourable manner one can. Secondly, a loving heart and a good affection to an other man's credit will show itself in the tongue by defending him and taking his part if we hear any slanders spoken against. For silence is a betraying his innocency, and therefore if an other in hatred will show his malice by speaking lies in his disgrace, than we must in love open our mouth and show our good will by relating the truth in his defence. Thus jonathan knowing David to be a virtuous man & worthy, and that all those things were altogether false that Saul imagined concerning him; But that the King was misinformed and misled by pickthank slanderers. Though it was to his father and that as he had seen with danger of his life, he will not hold his tongue but discharge a good conscience and declare the innocency of an innocent against whosoever would come to slander him. Therefore this serves to confute those that will bear one in hand that they bear a very good mind & a great good will to professors and to christians that be the servants of God. But you shall never hear a word come from them to defend them, if they be in place where they may be railed on and unjustly slandered. They think they have quit themselves if they can say say thus. I have been in such a place and there were such a company of wild and wicked persons that railed at professors and vilified them with all the indignity they could, and spared not to speak most intolerable lies against such and such honest men. And what did you all this while? why surely, I was sorry but I could not help it, I did not join with them but I even held my tongue, and let them go on and spoke never a word. Did you say nothing you may say that with shame enough, what did you there then? But there were more noble and more learned, and men that had more authority there then I at the same time, and what reason had I to speak before them, they should have spoken in the defence of those that were abused. Should they and did they not? And why did not you then? Suppose yourself had been the party slandered, what would you then have done? What? why I had good reason to speak in mine own cause & to stand for myself, had I not? who would stand by as though he were tongue tied, and hear his credit trodden unto foot and speak never a word in his own defence? he were a beast that would do it. And have you so quickly forgotten that rule and principal of nature to love your neighbour as yourself, to do to him as you would be done by? Can you have found words to have spoken for yourself, and are dumb for an other, where is your love, where your goodwill, what mind now bear you to his good name? Here now one must needs confess in his heart that he wanted that good affection to his neighbour's reputation that he should have had, for if the disgrace of our neighbour would hinder him from doing that good that he might otherwise do in his calling, and so darken God's graces that are in him, and diminish the fruit that might proceed of them, a man is bound in such case to stand as earnestly and as stiffly for his neighbour, as for himself. Thus we may try our heart by a second rule, if we can find a tongue to maintain his name against backebiters, and do not for slavishnesse or fear or any respect suffer him to be disgraced without gainsaying. Thirdly, we shall easily discern what affection we bear to our brother's credit, by our grief and sorrow which we conceive when we hear a true report made of any fault or sin that hath indeed blotted him and ruinated his good account. If one be aggrieved and sorrowful for his neighbour's faults, whereby he hath deserved discredit and diminished his reputation, than it is sure he was well persuaded of him, so far as was lawful and had that good desire that is here commanded. Thus Ezra showed how dear the names of God's people were unto him, for he having heard of that foul and reproachful sin that they had taken strange wives and mingled the holy seed with the profane, he wept and mourned, he hangs down his head, and confesseth that he was ashamed and could not lift up his head towards heaven. But what had he done, he was clear, one would have thought he had no cause to be ashamed, he had not offended in this point, a natural man would rather have said, you be rude people and base, you be a company of naughty persons what are not you ashamed to forget God thus? and to go clean contrary to his commandment in this sort? and so fallen straight to rating and reviling them, no he was not of that mind he loved his neighbour's name better than so, and therefore he pitied them, and was careful to heal their fault, as he would have been dealt with all in the like case. So that if one have pity and compassion of his neighbour's faults, and pray for him and admonish him, and use all means to bring him to repentance, he loves his neighbour's credit, and he that can thus convert his brother from going astray he hath done the part of a good man and loving friend, for he hath healed the soul and cleared the name and covered a multitude of sins. And thus much for this inward duty, and the three notes and trials of it. Now follows the outward duties which are either general or special. And first, for the general. That is to speak the truth from one's heart as David in the 15. Psalm. Not to speak the truth alone but from our heart neither after a flattering & dissembling manner nor after a railing and reproachful manner, not for hope or fear, or that so it be wrested from one by any sinister affection, but hearty to speak just as the cause is, without serving one's self. This is one commendation of Christ and a chief commendation that no guile was found in his mouth. But yet these two rules must be kept in speaking the truth. First, that one speak with a good affection, for if one speak the truth in wrath and passion, in a distempered mind, the words indeed are not sinful, but the manner is wicked, and breaks the commandment. Many will have a care to speak nothing but that which they can justify & prove to be true, but for their affection it is altogether disordered, for in a revengeful mind, to ease themselves, what ever evil they know by a man, out it shall go without any regard of edifying others, or converting the persons, only in a rage they care not how they discredit their neighbour. Now this rude and ungodly speaking of the truth is sin against our neighbour's name, as well as to lie and backebite. So that always truth must be bounded with a loving heart with a quiet and well tempered mind, if one speak unseasonably to hurt his neighbour he offends in speaking the truth. So for the end that is the second rule that one must look his end be good, that one do aim at God's glory, and the edification of men, for so the Apostle saith Colloss. 4. What ever you do let all be done to the glory of God. If one be about to speak any thing let him first look what glory he may bring to God by speaking it. Secondly, see what profit may redound either to those to whom we speak or to the party of whom, else never speak of other men's faults, or of any thing else, but when we can say this profit will come, either to give warning to others that they may take heed, or that out selves may learn more to hate the sin, or that the party of whom the speech is may be brought to a sight of his fault, and to amendment. If one cannot see some good or other that will arise by his speech, it is sure it was sin and at the least an idle word. So that one must speak the truth from his heart with a good affection, and in good discretion, so that God may have his due praise, and man his due edification. Thus much for the general duty. Now the special concerneth either others or ourselves. In speaking of others, these rules must be observed. In praising, to speak in ones commendation, rather in his absence because if one be commending before one's face, though his commendations be true, yet it savours rather of flattery then liking of the graces & beside, through our infirmity it is not without danger of making one proud and conceited. But in one's absence, speak the truth as much as we can to the praise of God's children, that so we may win more credit to their graces, and they may be able to do more good with them; and thus as time and place requires, it is duty to give due and true commendations to God's servants. But for reproof and speaking of others men's faults, do that always before their faces, the time and season of commending is in absence, but the time and season of reprehending is when either the party alone is present, or he is one that is present, or at least the thing may be brought to him whom it concerns. For so the holy Ghost commands. Hate not thy neighbour, but tell him plainly of his fault. Till it not an other. Be as plain and as round with him as one can, so that it be in good terms and that one know his betters and superiors. This is contrary in many that never speak so much to magnify one's good parts as when the man himself is within the hearing, and never so much of ones faults, and frailties as when he is far enough of, this shows that the one comes from a fawning disposition to curry favour, rather than in acknowledgement of the graces, and the other rather from malice and revenge, more than from love and desite of the parties good. For one should not in modesty, make a rehearsal of ones good things before his face, unless it be when he is dejected and to much depressed to comfort him & to raise him up. And this we must observe in speaking concerning others. Now concerning ourselves; this must be kept, that one speak as sparingly as may be either of his infirmities, lest it give a suspicion of pride, or else disgrace himself so much that he be made less able to do the good he might otherwise do, or else of his good things, and matters of advancement, for fear lest he should grow at the length to wax proud and big, in his imagination. Now these things no man in the world is able perfectly to fulfil, for almost in every branch we are ready to offend continually, but the use that we must make is first to see our wants, then to confess them and acknowledge them in humility before God, and lastly to pray for assistance, and to beseech God, that hath given us an holy heart that we may keep them and yield obedience to them in some measure of uprightness. And thus much for the first five commandments, which extend them to all outward actions, and all inward thoughts with consent. Now followeth the tenth & last commandment. Thou shalt not covet thy neighbour's house nor his wife nor his servant nor his Ox nor his Ass nor any thing that is his: THis forbids the least thoughts, and motions of the heart against our neighbour through any consent or yielding of the will. And commands such a contentedness with our own estate as that we never have the smallest motion tending to the hurt of our neighbour in any sort, yea that we have such a love to our neighbour, as we never think of him or any thing belonging to him, but with desire of his good every way, to covet, signifies to have a motion of the heart without consent of will. From this than that God forbids coveting we learn that the first motion and inclination of the heart to any sin though a man never yield to it, or plot and cast about how to bring it to pass, is a sin. And the reasons are plain; first, because God hath forbidden it, as in Rom 7. Paul saith, he had not known lust to be a sin, but that the law saith, thou shalt not lust. He knew, and many heathen men that never heard of God's law, did confess that the inward thoughts, joined with consent and full purpose to do them if occasion served, were sins; but for those that did but as it were pass through the heart and stayed not there, had no place of abode yielded to them, but were shut out so soon as they entered, he could never be persuaded that these were faults, & provoked God's wrath, but that by the law he knew God had said and then he believed it. Secondly, if one examine these by that general rule, do as you would be done by, he shall see that they agree not with it. For no man would be willing to have an other man, conceive the least flying conceit or thought that might hurt him, though he never went about to put in practice; & therefore also must be driven to confess that it is a sin in him to have such thoughts towards an other. 3, if we consider the cause it will appear what they be. They are fruits of original sin and proceed from natural corruption; now who can draw a clean thing out of an unclean thing, who can pull good fruit out of a bad tree? (being then effects of our natural pollution that we received from Adam, for if we had continued in innocency we should have been perfect without any such motion of the inward heart,) they are nought; for what ever comes from sin is sin. Lastly, if the effects be marked they shall appear to be evil. Now Saint james. 1. 14. sets down the effects of these evil thoughts & motions, every man saith he is tempted when he is drawn away by his own concupiscence and is enticed. This Saint james shows that let one make as little account of these thoughts as he please and count them small matters, yet the work that they do is not small; for they draw on a side from beholding God, they turn the heart from considering God, to marking those things, that he should not, & then when he is pulled from looking unto God, he falls to according and practising, and then sin brings death. So that these are like a little spark of fire lighting upon tinder or toe, & such like, that if they be not quickly quenched will grow to a great flame. So the danger is great that comes from every one of these, that we so little regard; for there is not the least but it hardens the heart, and withdraws it from God, and makes it more unfit to pray or hear, or do any thing that is good, but more easily to be drawn to any sin. And therefore it is not slightly to be passed over. So that because they break God's commandment, & are against the law of charity and came from an evil cause, & bring with them such evil effects, therefore the least imagination, arising in the heart without any agreeing of the mind to put it in practice, is sin and deserves death. The use that we should make of this is for our continual humiliation, that our nature, & the whole frame of our soul & body is such as no minute almost goes over our head but some sin, some evil and vain motion or other, goes through our heart & ariseth from the puddle of our flesh; our nature is like some great fireband, that if it be never so little stirred, sends forth many sparks on every side. Therefore we must learn in this regard to deny ourselves & to fall down before god beseeching him to heal our nature, & to wash and cleanse it more & more by his holy spirit. Than one hath made one good use of the law when he is so touched with the sight of his sins as that he goes quite out of himself, when the law hath so stopped his mouth as that he can allege nothing in himself, wherefore he should not be damned but relies and casts himself only on the mercies of God in the merits of Christ. Again this teacheth to use all good means to keep our heart from these ill motions, and hinder this firebrand from sparking. First, make a cournanant with our eyes to look upon nothing, & our ears to hear nothing, and all our senses to admit nothing into the heart, that may stir up and provoke the naughtiness of it. Secondly, take down the flesh often by fasting and prayer & hearing and such spiritual exercises, for this is the cause why it grows so strong because we do not set ourselves to resist it and fight against it. For if we would beseech God to give a blessing, and use all the good means that he hath appointed to kill and crucify it, it would be a good help to us, and we should prevail more against it. Thirdly, learn to set our mind on work always with some good meditation, and holy desires and thoughts. for man's heart is restless, like the watch of a clock, that while the poises hang at it, if it be not set right, will go wrong, so while we live, if we do not by grace set our heart aright towards God and man, corruption will draw it wrong. Therefore it is, that many are so troubled with ill motions, and continual boiling of ill thoughts, because the heart is not busied and taken up with some good thing, for if grace cease working, corruption will straight be doing. Thus much for that, that the barethoughts are condemned, if the consenting be evil, the conceiving is so to, if the proceeding were wicked, the beginning is wicked also. House.) The house is put in the first place, not because the house is more dear and near then the wife, but because this injury in desiring the house, extendeth itself to the husband, to the wife, to the children, and servants, yea to the beasts also and cattle, every one hath a part in it, it is more general than the rest, in hurting, therefore it is placed in the first place. In that this breach is set in the first place that is hurtful to more, We learn that those sins, which are injurious to more men, are more hurtful to one's self, and most hated of God, and for this cause coveting other men's houses is set in the first rank, and in the chief place of it, and most abhorred. So in Esay, the Lord pronounceth an especial woe and curse against those that join house to house, that they may dwell alone in the land. So in job. 20. he shows the curse and vengeance of God that light upon those which are spoilers of houses. He pulled down houses which he built not. This is the sin. It were a foul fault for one to begin well, and end ill, to build houses for the harbour, and help of mankind, at the first, and after to destroy and pull down those which he hath built. But when finds he the world in a good temper, and there was room enough for his neighbours to dwell by him, before he came, then for him to come and pull down houses, and unpeople the land, and waste the country, this is a most horrible and indign thing, such as God hath provided a condign punishment for it. Therefore God will rain upon his meat, and make him vomit his sweet morsels, and the arrows of his vengeance shall pierce through him. Solomon also shows what kind of people they be in the commonwealth, for they are ready to excuse themselves, that they meddle with base follows, and mean companions, that must not be compared with men of such worth as themselves are, better a thousand such vermin want say they, than a gentleman of place and worship be withithout his delights. But they do not only meddle with men of the lower sort, but they give a stroke at the prince, and at the whole land, for Solomon saith, that the strength of a prince is in the multitude of people, and the brood of mankind; they weaken the state of the prince, and the stay of the land, and by consequence are traitors, & in truth the most secret underminers of a commonwealth that can be. These are most wicked persons such as the Apostle speaks, of, that desolation and destruction are in their paths, and their footsteps, that whereby you may track them and follow them is wasting, spoiling, and pulling down of houses. This is to proclaim to all the world that one hath no fear of God before his eyes. This then to covet another man's house is a great fault. Now the means whereby we may keep ourselves from coveting, & much more from taking away his neighbour's house, are first to consider, that the house he hath already is better far than he deserves. There is not any that dwells in so simple a cottage, but he dwells in a better house than his merits could purchase, yea if he were in a dungeon, for he hath deserved to be in hell. Then again it doth not seem good to God, to give him a better yet, and therefore he should content himself with that, and confess that God is wiser and knows what is good for him better than himself. Thirdly, consider the deceitfulness of our own hearts. One thinks now that if he had a fairer house he should be more at quiet, but may not this be a false persuasion? may not God cross him with sickness and diseases? and then the walls will not comfort him; the roof and the covering will not bring him any ease or help, it is not the dwelling that brings quietness, nor the change of the house that can settle the heart, unless one change his covetousness and wickedness, & entertain contentedness and goodness, he shall have great grief and vexation in a great deal, but if his heart be good and reformed, he shall live quietly, and die blessedly, in what ever house or place he dies or lives. Nor his wife. This is added as the next chief thing, and a thing in desiring whereof one is next wronged, and indeed especially though the house be set first for the generalness of the hurt. So that hence we may gather that the wife ought to be more dear to one than all his substance. So Proverbs. 19 9 House and riches are the inheritance of the fathers, but a wife is the gift of God. House and lands are the gift of God too, but he meaneth a good wife is a more special immediate and excellent gift. And Proverbs. 31. A virtuous woman is more precious than pearls. And so it is noted that Adam was not in his full happiness till God had given him Eva, she was given as the special outward comfort and upshot of the rest. Men therefore must hence learn to make account of their wifes more than of any earthly thing beside, for she is flesh of his flesh, a part of him, and a member of his body which cannot be said of parent or child, or brother, or any kindred. And she may be well valued above the pearls. For no jewels can do that good that a good wife can and doth. For if he have grief within, or business and troubles in his outward estate, Other things be dumb, and cannot help him, but she can refresh his soul with good counsel, oversee his business in wisdom, help his body against incontinency, and encourage him in his calling, and be a stay and secure to him in all things. Therefore also those be most miserable and base men that set their desire so much upon the outward things of the world, that if their wife and their wealth were laid in the balance together, they would sooner part with ten wives one after another, then lose any parcel of their commodity. They would think it an injury in the wife if she should choose rather to have her husband die, than her wealth be taken from her. And why then do they bear this affection in themselves? Therefore one must pray God to give him that affection which is due to his wife. For if he love not at home, he will lust abroad, and if she have not her allowance, others shall have more than their allowance. And it confutes those that make it so light a thing to wrong an other in his wife the most precious thing. Many that would count it a base thing to steal one's horse, or pick his purse, yet think it no great thing to abuse the wife, which of all other is the worst, all the rest are to a good husband, but as dust and chaff in comparison. And it would more grieve him, and be a greater indignity to have her defiled, then if all the goods were on a light fire before his face. wives also must learn that they carry themselves, that they may be worthy this place and account. For howsoever her ill dealing must not free him from his duty, yet he shall be so much the more faulty, and worthy of punishment, if being appointed for so great an help, and to receive so great love, she be rather a discomfort and hindrance, than an help and comfort unto him. Now it followeth. Nor his man servant, nor his maid servant. In the next place God sets down the servants before the cattle or the beasts. Whence we learn that a man ought to make more account of his servants then of any other goods. Because God always makes more account of mankind than any thing else, and we must esteem things according as God values them. Now in the old law, those that should steal any other thing were not to suffer death for it, but to restore fourfold according to the law, but he that should steal a servant, (as then some wicked men would, because they sold servants in the market as cattle,) he was to die for it. So that we see that God prefers a servant before a beast, therefore also our judgement and estimation ought to be conformable unto his. So job saith that he would hear his servant, & gives a reason which serves for his point to. He that made him in the womb, did he not make me, so that both were made in the womb, and were equally men, both had one creator, the servant and the master equally in respect of creation, & then also in respect of redemption there is no difference bond or free. The servant if he be an elect servant, hath as much right in the blood of Christ & shall have as good part of the glory of Christ in heaven as the master. And therefore he is far more excellent, and to be set far above all other goods. Likewise they are the most profitable goods, and in that regard, to be more highly esteemed of, for if one had never so many cattle, and no servants to look to them and attend, they would yield him no commodity. If one had in his possession never so much land and ground, and had none to manure and husband it orderly, it would bring him no fruit, nor turn to no profit unto him. Therefore masters must learn to have a greater care of them, and set more by them then by the beasts, and not be injurious unto them though they seem never so base, for the most contemptible servant in the world is of more worth in his nature then the most excellent bruit beast, and the most abject handmaid more excellent in herself, than the most precious gold or silver, or such like treasure. Therefore these serve to confute the cruelty and covetousness of such that do show more love and good usage to the beast, then unto men made after God's Image committed to their charge. For when their cattle take pains, they provide, thy shall have their diet suitable, and if the cattle be sick and diseased, they seek all means to have them cured, and recovered. But let their servants labour and travail, though they rise up hungry, and go to bed cold, and have no due attendance or looking to, they make no matter of it. And though they be sick and weak in their house, and lie hard by them, they will not so much as go to them with any care or diligence, but rather which is the devilish and cruel greediness, make a pray of them, and rob and spoil them of their wages, if they can make their bargain so. This is a most wild beastly savageness, and in truth God pays them for it accordingly, for either he lets them have unfaithful servants, or else, let's them be in such note, as no servants will abide with them, but they have all the toil to themselves, and indeed it is most just, that sith they prise beasts above men, they and their beasts should try it out together, and sith they bear a greater affection to their goods then to the image of God and man, their goods should be turned to a burden and vexation unto them. Then this serves also for the instruction unto servants, that sith God doth prefer them before all other goods, therefore they should so behave themselves, as they may answer to their place, for there where God gives more wages he doth require more work, or else he will lay on more punishment, and therefore it serves utterly to condemn such as be idle and wicked, that if ye look into them, you can see them good for nothing but swaggering, swilling, and disguising themselves in their behaviour and apparel, filthy persons and unchaste, that do nothing but fill the house full of sin, and pollute it with unchastity and other like disorders. These it is just they should be less made of then the beasts, because they make themselves worse than the beasts, For the ox and the ass or the horse do till the ground, and carry burdens, and so return some commodity to the masters, but those that will neither do any good, nor learn any good, but set themselves in their carriage, and cross God and his word, and his servants, are more base, and more unprofitable than the earth, and not worthy so much honour, unless they amend, as the ox or ass. Nor any thing that is his. Seeing he had before touched the matters of greatest weight in their kind, and under them comprehended the rest, now he generally toucheth things of less worth, any thing little or great, worth much or worth little, that is not the question, but if it be thy neighbours, thou shalt not have any motion to hurt thy neighbour in it. So that we must observe hence, that the least motion after the least thing of our neighbours is sin; men will (it may be) yield that the coveting of a neighbour's house, wife, servant is nought for these be matters of some wait, but for a little corn, a little grass, an apple a point etc. These they say be trifles not to be stood upon; nay there is nothing so small, but it is some thing and being comprehended under the word any thing must not be coveted. Therefore God to meet with these obiectors, as in the fourth commandment, so hear hath branched out so many particulars and at length comprehended all other things not named in a general term, that men might have no shift or evasion, but sith God forbids all coveting in trifles or weighty matters might confess that all is sin. This confutes those that for weighty matters, of some moment, they will hold their hands at least; but for small things that they think a man shall not be much the worse for, they give liberty not to their hearts only but also to their hands, and then they say, Oh, this is nothing pray God we may never do worse indeed it were well that we should never do worse, but it is not well that one doth so ill, for if he do no worse but do this still, this brings him under the curse and will certainly bring him to greater matters; for if a spark be long unquenched it will bring a flame, and he that will disobey God for a little, will disobey him more for a great deal, and he that makes no bones of corrupting his conscience for a penny or half penny, he will be more audacious for a pound. And though the matter be small, in which one offends, yet it is not a small matter, nor a little thing to offend against God, it is a small thing, but it is some thing, and God will not allow it in any thing. He can spare it, but god will not spare it, so that thou shouldest take it with sin against his law. Therefore the use that we must make, is to pray God to give us such a contented heart, and so to like our one estate, as that we may covet nothing that belongs not to us. That we shall obtain if we get a firm and true faith in God's providencence, and his promises. For if one be persuaded firmly that God hath appointed him this house, this wife, this servant, than we shall be content, for we must needs yield that God's ways be better than ours, that his decree is most just in itself and also best for us if we be his. Also one must have faith in God's promises, for when one sees no help for him in any but himself, and is not resolved that God will provide for him, and see that he shall lack nothing then original sin will lay about it, and seek to provide for itself, and lay about with wishng and desiring Oh, that this, or that, or the other thing, etc. Then I should be well. But if one rest on God's promises, that hath promised he shall want no good thing that fears him, and that he will be a sun and a shield unto the righteous man; this will breed such contentment, and such resting on God's provision as that one shall not be troubled, with these idle thoughts and wishes, for that is none of ours. And thus much for the negative part of this commandment. Now the affirmative part is, that we should have such a charitable affection, to our neighbour as that we should never have any motion but to his good in himself & every thing that belongs to him & every thought concerning him, that tendeth not to his good, is sin; and thus much for the exposition of the law. Which must serve to this end that seeing our own unrighteousness and unsufficiency, we should fly to Christ to be our righteousness and sufficiency and then to make this the rule of our life, & a lantern to our feet, that though we cannot attain to the perfection which the law requires, yet we may have that uprightness, with which the Gospel is content: FINIS.