whom he is permitted God must first put all that Job hath in his hands or else he can doe nothing Abimelech Judg. 9. and Herod Matth. 2. came to their Kingdomes by the devils Patent they be the devils Officers So we see daily in our dayes that he bestowes Offices and presents to Churches So that as Brentius saith Many have Panem quotidianum that cannot come by Da nobis they come not to it by Gods gift yet all the interest that the devill hath is but to present Pro hac vita tantum As therefore it may be true that in some sort they may be given him so yet not to dispose as he will It is God onely that can say so for his onely they are absolutely The earth is the Lords and all the fulnesse thereof the round world and all that dwell therein Psal 24.1 It is he the most high God that divided to the Nations their inheritance Deut. 32.8 By him Kings raigne and Princes have dominion Prov. 8.15 He brought Nebuchadnezzar to know That the most high God bare rule over the Kingdomes of men Dan. 5.21 He indeed may well say Cui voluero do ea and to whomsoever God giveth he giveth liberally and reproacheth no man Jam. 1.5 The devill we see exacteth more than the thing is worth and straineth the benefit of his grant with unjust convenants But Christ goes not about to answer the devill that way but by flying to the Scriptures as to his surest hold Therefore David prayes that his minde may be inclined to Gods Law and not to Covetousnesse Psal 119.36 For there is a medicine for every disease and power as well against this Temptation of Covetousnesse as against the former the Law of God can as well keepe a man from Covetousnesse as from Desperation Heaven and earth shall passe but no one jot of this Let therefore Haec omnia give place to Scriptum est marry Omnia illa which both we now enjoy and which are laid up for us hereafter are come to by Scriptum est So that Omnia haec is not all we must care for there be things to come besides these things which we lay hands on farre more precious Though here be all the Kingdomes of the earth yet they are said to be shewed in the twinckling of an eye so cannot the other Kingdome of exceeding glory All the power of all the Princes on the earth have not power over one silly soule to destroy it Matth. 10.28 All the glory of them is called but a great big fanne or pompe Act. 25.23 Solomon was the most glorious Prince that ever was yet he was not cloathed like a Lilly Matth. 6.29 Nor all the Lillies in the field nor Starres in heaven nor the Sunne and Moone it selfe are comparable to one soule The Scripture whereby Christ answereth the devill is in Deut. 16.13 Thou shalt feare the Lord thy God and serve him If any fantasticall spirit oppose it selfe against Moses let it be accursed There is in this answer two things set downe Worship and Service both which are due to God onely Covetousnesse endeth in Idolatry and fitly is so termed if Christ had beene covetously minded then he must needs have fallen downe and worshipped the devill for Covetousnesse and Idolatry being joyned together we would not have parted from so great a benefit Christ hath here changed a word which the Septuaginta Translator hath which signifyeth a service with an open testimony So that will ye know if a man doe beleeve He beleeveth unto righteousnesse with the heart that with the mouth confesseth to salvation Rom. 10.10 Such as glorifie God as well in their members as in their spirit 1 Cor. 6.20 As Saint James saith of Faith Shew me thy faith by thy workes so may it be said of feare You say you have feare can you shew me your feare If it be not a dead feare it is to be seene as Dan. 3.5 it must be shewed by falling downe and worshipping The servant that feared fell downe and besought his master Matth. 18.26 Doe you feare then where is the outward reverence The inward affection must appeare by the outward action Religion is outward as well as inward 1 King 19.18 There be two wayes whereby we may have traffique with the devill either of both will serve his turne first homage secondly service of the body and both these doth God require even when we are in the darke or in our chamber Ezech. 8.12 Indeed might the devill say this Mountaine is very open but how say ye will ye be content closely in a corner to worship me If ye will not weare my cognisance on your forehead yet ye may take my marke in your hand then shutting your hand no body can perceive it If ye will not take the marke yet take the number of the Beasts name that is six hundred threescore and six Apoc. 13.17 18. Will ye doe none of these What then will ye serve me Rom. 16.18 Thus ye see what glorious termes he useth but if one should seeme to doe one of these on courtesie he will not be content till he doe it of duty Now let us see first what it is to Worship It is that which Cornelius did to Peter he met him fell downe at his feet and worshipped him Act. 10.25 And that which John did to the Angell that is he fell downe before his feet to worship him Apoc. 19.10 It is when one on the knees doth a bodily worship I will shew it you in Davids words for I cannot tell it ye better When Michol scoffed at David for being bare-headed before the Arke he saith I will be more vile than thus and will be low in mine owne sight 2 Sam. 6.22 A man can never be too reverent to God we thinke it a great disgrace and debasing of our selves if we use any bodily worship to God It may be said to them as it was to him that feared to doe too much reverence to Caesar Hic homo timet timere Caesarem Our religion and Cultus must be uncovered and a bare-faced religion we would not use to come before a meane Prince as we doe before the King of Kings and Lord of Lords even the God of heaven and earth The foure and twenty Elders fell downe before him that sate on the Throne and worshipped him that liveth for ever and cast their crownes before his Throne The wandring eye must learne to be fastened on him Luke 4.20 and the worke of Justice and Peace Esa 32.17 The worship of the knees to bow Ephes 3.14 and kneele before the Lord their Maker Psal 95.6 Our feet are to come before his face For the Lord is a great God and a great King above all Gods Psa 95.2 3. Jacob though he were not able to stand or kneele yet because he would use some corporall service leaned upon his staffe and worshipped God as appeareth Gen. 49.33 and Heb. 11.21 This must be done as duty due unto
be by authority and that by Commandement Permission or by counsell provoking others to seeke after knowledge and to increase it in others as much as we can for our knowledge must be to helpe others for there are three uses of it First to teach them that are ignorant Secondly to resolve them that are in doubt and to strengthen them that waver Thirdly to comfort them that are in distresse and the afflicted conscience And thus much for knowledge which is the first duty of the minde Now perfect understanding bringeth in the second dutic of the minde that is Beliefe for fulnesse of knowledge is scire ut credas Beliefe so to know that thou mayst beleeve Beliefe addeth two things The first which is in John 6.69 the manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we beleeve a ssuredly know that thou art Christ c. Secondly the measure that is the fulnesse of perswasion which in Ephes 3.12 is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldnesse And Heb. 10.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full assurance of faith and it is often used in the translated sense To make it plainer there is in every proposition a double part a contradiction sometimes a man holdeth neither part because he seeth equall reasons may be brought on both sides and it is called doubting as Luke 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Dubitatio Doubting and seeke not ye what ye shall eate or what yeeshall drinke neither be ye of a doutfull minde or be ye not like Meteors puft up and ready to be carried away with every blast If he encline to one part yet so 2. Opinio Opinion as he feareth lest the reasons of the other part should convince him then it is an opinion as Acts 26.28 Agrippa was perswaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost to be a Christian 3. Scientia Knowledge but yet he rejected it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost thou perswadest me to be a Christian Gen. 45.27 3. When we fully consent to one part it is called knowledge beyond both the other an evidence and assurance of the true part Knowledge is in three manners First it is either of sense Secondly or by discourse of * * * Ratio why neither of the former knowledges bee so sure as the 3d. and that in faith there is choice made of this especially 1. in the knowledge by sense if the object be absent there is straight a knowledge by faith 2. in knowledge by discourse if the object bee of too great excellency straight comes in the knowledge by revelation reason Thirdly or by relation of other men and that is properly the knowledge of faith 1. Knowledge by sense such was the knowledge of Josephs brethren that had seene him in Aegypt and therefore knew him 2. Knowledge by discourse such was Jacobs when he saw the Charets he gathered straight that his sonne Joseph was alive 3. By relation of others as Jacob knew that his sonne yet lived when his sonnes told him When a thing cannot be present to the sense then must we relie our selves wholly to the third as 1. Kings 10.6 the Queene of Sheba must first heare of Solomons wisdome in her owne Land before she can come to him and heare him her selfe For matters of reason there is nothing absent from it but the absence of our understanding is said then to be as John 3.9 when a thing exceedeth the capacity of him that should understand as that of so great a Rabin in Israel therefore we must rely our selves in this also to the third meanes 1 Cor. 2.9 for the first no eye hath seene no eare hath heard which can certifie us of the things which God hath prepared for them that love him and for the second he addeth it hath not at any time ascended into the heart of man that is it exceedeth the reason of man to thinke of them Therefore the third must necessarily be brought in Job 36.26 Behold God is excellent and we know him not neither can the number of his yeares be searched out Our other knowledge of Sense and Discourse are bounded within the limits of naturall causes but God is supernaturall therefore this is plaine which is Esay 7.9 Nisi credideritis non stabiliemini if ye beleeve not surely ye shall not be established Not that but after we have beleeved we may seek a reason that we may be able reddere rationem A difference betweene the knowledge by discourse und by religion in the knowledge by discourse 1. commeth a thought ' then an establishing of the thought and then when we see it evidently cometh the consent but in faith its first consented to then conceived 1. Pet. 3.15 the meanes of this because in the action of beliefe will beares the greatest sway the will being moved with her object i. blessednesse annexed to it Ratio because great honor is given to him by it therefore it is evident that this is the certainest and best way of knowledge as it is 1 Pet. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you because grace doth not make voide nature but as it is 2 Cor. 10.5 we must use the meanes as the hand-maide because it holds in captivity the understanding of man and still as it is Acts 4.31 looke for the Holy Ghost to teach us those things that our nature is not able to beare For Faith then it thus differeth from Science In science first there goeth an inquiring thought and then followeth the assent but in faith there is the assent first and then the conceiving of that we have consented to Psal 18.45 As soone as they beare of me they shall obey me It is conceptus cum assensione a conceiving with an assent because the object of the understanding doth not constraine us to beleeve but the will holdeth it prisoner and keepeth it captive Rom. 10.10 Beliefe being an act of the understanding should first come à mente from the intellect but he there saith we must corde credere beleeve with the heart and the will hath a speciall act in it The reason why it pleased God thus to institute the powers of the mind is that if reason could first have conceiveed the things that pertaine to God little or no glory at all had come to God by it Againe this is ratio scientisica the profound meanes of the wisedome of the flesh we see how God doth confound and cast them downe and in Religion the ground of it is contrary to that of Philosophie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to beleeve is the way of Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To beleeve of Divinity and Lucian he scoffed at it For warrant of it somewhat hath beene spoken before I will therefore add a little now Cyrill in his fifth Catechisme and Cyprian in his Exposition upon Saint Matthew And Chrysostome and other
faith then of a perfect 4. A good faith estabisheth it selfe by the works of the law if it bee not a working faith it is cadaver fidei but the carcasse of faith But the fourth is that which is Rom. 3.31 a signe also of the faith of the Law a signe of a naughty faith if it make voyd the Law true faith doth establish the Law first if it be a faith that doth not strengthen it selfe 2. Pet. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore the rather brethren give diligence to make your calling and election sure for if yee doe these things yee shall never fall For if it doe not then Jam. 2.26 it is putridum cadaver a rotten carcasse Faith is an action proper to the mind and not faith That which is Rom. 10.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that a man beleeveth with his heart wee know that it belongeth to the mind and so in Deut. 6.5 wee must love God with the mind but that is not proper to the mind If it bee once in the heart it will come out and shew it selfe it speech in actions c. but to the heart yet if it come not into the heart and kindle it also from whence Prov. 4.23 come the springs of life and all the actions and opinions of a man there shall be no action and consequently no true faith If the heart be once possessed then 2 Cor. 4.13 wee shall beleeve and therefore wee must needs speake Psal 116.10 I beleeved therefore will I speake and as it is Psal 35.10 not only the tongue shall speake but all the bones i.e. every member that wee have Psal 10. All my bones shall say Lord who is like thee The physitions have a saying that judicium à corde fit per brachium the hart will give a pulse to every part by the veines but it may be sensibly perceived by the arme and by that pulse they know the disease of the heart they use a remedy for the diseases of the heart so in the Gospell it hath a present remedie so if faith be once in the heart it will spread it selfe throughout the whole man but it doth especially declare it selfe by the arme id est in the operations and working of it and this is not by little and little or seven yeares after but as it is commonly said when any beleeved in Christ cadem horâ sanatus est he was made whole the same houre This faith must appeare in life and not in death only for so every man even the wicked will crust in God in death because he 〈◊〉 not otherwise choose Esa 66.8 Who hath heard such a thing who hath seene such things shall the earth be brought forth in one day or shall a nation be borne at once for as soone as Sion travailed shee brought forth her children the Prophet he wondreth at it yet that is the signe of true faith therefore nothing like to them that have not the fruits of their faith seene till they die for then they must trust in God whether they will or no not all their life they will not but at their death but then there is no remedy yet it is not said in the Scriptures that justus moritur ex side but vivit ex fide the just man dieth but the just man lives by faith his faith must live and not die I will not pray with Balaam let my soule die with the righteous I will rather pray the contrary and it is the duty of a Christian so to pray Let my soule live with the faithfull For the sixt precept of the affirmative 6. Rule our aâ—â—na coÌ„muÌ„â—â—atio fide to coÌ„municate our faith to others There is no mercy to be shewed to any of these wee are willed to entangle others with the meanes and use them to others profit as well as to our owne this sixt precept of the affirmative the Apostle Paul observeth Rom. 1.11.12 he desireth though strong in faith that he might be strengthened and comforted by their faith as on the other side the contrary is not only forbidden but a punishment also injoyned Deut. 13. If any intice thee to follow strange Gods if he be a Prophet if he be thy brother if he be a dreamer of dreames if thine owne sonne or thy daughter or thy wife or thy friend thou art commanded not to consent to him nor pitie him nor shew mercy but shalt put them all to the sword and he that is seduced his hand shall be first on the seducer And doing thus in extending thus our faith to the good of others wee shall receive the end of our faith the salvation of our soules Credâ—ndo quod non videmus videbimus quod non videmuâ—-Timor Dei the feare of God Faith never accepted with God before it come into the heart it comes thither if we stirre up the affections Cor sedes affectionum the heart is the fear of the affections When it cometh into the heart it stirreth Species affectionum in cor de nostro the severall affections of the heart 1. Pet. 1.9 and shall receive this answer with the Centurion Mat. 8.13 Vade secundum fidem tuam fiet tibi goe thy way and as thou hast beleeved so be it done unto thee this Gods answer will be to us merces fidei est visio Dei the reward of faith is the vision of God for in rebus supra naturam idem est videre habere in supernaturall things to see and enjoy is all one so wee shall have him credendo quod non videmus videbimus quod credimus by beleeving what wee see not wee shall at length see what now wee beleeve And thus of the duty of the minde Now to the worship of the heart Rom. 10.10 it is said that faith must come into the heart and the heart must beleeve els there can be no righteousnesse For there must be a mutuall affection of the mind and the heart for if the heart love not the minde will not long beleeve and if the minde beleeve not the heart will not love long Now the heart is the place of affections and being the place of affections wee shall know that it commeth into the heart if it stirre up the affections that are in that part to the worship of God The affections are partly such as are agreeable to our nature and such as wee wish for partly such as wee wish to be farre from us of the former kind are love hope joy c. of the other seare griefe hatred Finis usus affectionum in corde the end and use of the affections in the heart God hath ordained them both to a double use for griefe hatred feare and those that are of the two sorts are first either reines to keepe us from evill or secondly after evill committed they are our tormentors to punish us So of the other three are two
reasons and witnesses c. so that we count it as Prov. 18.10 The name of the Lord is a strong tower the righteous runneth to it and is exalted And the Heathen man saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things men set most by their faith When all faile we may take Sanctuary here This is the first part of the honour of God 2. In regard of the cause as before his greatest honour the ground of all honours Faith that this proceedeth from a great Faith In regard of the former part of an oath that is Contestation that we beare witnesse with tongue that are present that we beleeve as 1 Cor. 4.5 that God will lighten all things that are in darknesse that God will make all manifest He seeth all things even the very secrets of the heart And secondly in regard of the execution as Rom. 12.19 that he will punish mihi ultio ego retribuam Vengeance is mine and I will repay it Herein we beleeve that God hath power to bring his judgements upon us This beleife that he hath vengeance to execute turneth greatly to Gods glory and therefore was it that God was contented as it were to lend his name to sweare by it to make an end of their questions Thus we see how God hath his glory hence The next thing is to see what we are commanded and forbidden 1. The affirmative part that we shall take his Name to end our quarrells his name shall come as a sanctuary to quit or condemne in which we shall enclose our selves and satisfie our Law The first is jurare to sweare that is commanded flatly Deut. 6.13 set close to that which was the affirmative part of the last Commandement but more effectually and vehemently Esay 45.23 I live and have sworne by my selfe that every knee shall bowe to me and every tongue sweare by me For this cause there cometh another division of Oathes he hath not onely taken order that we should be willing that the oath should passe Exod. 22.11 which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voluntary Oath but also 2 Chron. 6.22 that if they still not be willing there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath of imposition conrstictè jurare to make him sweare precisely and punctually And Levit. 5.1 if any man heare an Oath that should returne to Gods glory and doe not utter it but hold his peace it shall be accounted to him as sinne So we see what Gods will is herein what he commandeth and then the great end of Gods glory and necessity of men Now for examples of these David Psal 63.12 Laudabuntur omnes laetabuntur qui jurabunt per eum every one that sweareth by him shall glory and rejoyce Therefore we see this commendation All the Saints have passed under it 1. God himselfe Gen. 22.16 I have sworne by my selfe saith the Lord because thou hast done this thing c. vers 17. therefore I will surely blesse thee 2. After God the caelestiall spirits Revel 10.6 The Angell lifted up his hand to Heaven and swore by him that liveth for ever more So the division concerning the case first of Gods glory to be confirmed and secondly the benefit of our brethren For the glory of God a famous Oath 2 Chron. 15.14 of Asa and the people They sweare to the Lord with a loud voyce for the observation of Dauids Religion 4. Likewise Nehem. 10.29 The chiefe of them received it for their brethren and they came to the curse and to the oath to walke in Gods Law c. For the other part in regard of mans benefit the wealth of mankind First we see it in mutuall leagues and confae deracies the example of Abraham Gen. 21.24 betwixt Abimelech and him Secondly likewise for a conspiracy publike Judg. 21.1 Moreover the men of Israel swore saying None of us shall give his daughter to the Benjamites to wise Thirdly for the receiving or uniting of Nation to Nation Ioshua 9.19 To the Gibeonites Ioshuah made peace and league with them that he would suffer them to live and they sware and the breach of it was punished 2 Sam. 21.2 2. For obedience and reciprocall duties betweene the Prince and Subjects we have examples and commandements First of the Prince 2 Kings 11.12 of Ioash Secondly of the Subjects 1 Kings 1.29 For the succession of Salomon Davids oath And the King swore as the Lord liveth c. For Subjects to him 1 Sam. 24.23 David swore to Saul And all the Subjects tooke an oath for the preserving of Davids life 2 Sam. 21.17 And the men of David swore to him c. Thirdly in a case of safegard of a mans life Ioshuah 2.12 And in regard of Marriage Abrahams example Gen. 24.2 therefore Abraham said to the eldest servant c. Put thy hand under my thigh and sweare by the Lord c. Fourthly in Litigious Suits and Causes Exod. 22.8 11. And as these come under the forme of a Publique oath so for Private oathes in the New Testament in remembrance in prayers and in love Paul seareth not in Rom. 1.9 and Phil. 1.8 to call God to witnesse for a matter of suspition 2 Cor. 1.23 Now I call God to record unto my soule c. all this tendeth to this end that we seeing the two maine reasons the exact Commandement of God his owne example and the Fathers in the Old Testament and the Apostles in the New We might be farre from the vaine opinion of the Anabaptists that are gain sayers of this first part and hold that we may not sweare at all grounding on Christs words Sweare not at all For Mat. 5.17 wee know that Christ came not to breake the Law nor to undoe the least jot of the Law and if it had beene his meaning to have had us not to sweare at all he would have said Non assumes nomen Dei omnino thou shalt not take the name of the Lord thy God at all For Christs words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they should not sweare at all Sure it is that you must marke the scope for it must bee referred to the scope of the place which is to reconcile the Law from the Pharisees corrupt interpretation for they thought if any man swore by any other name so that he sware not by the name of Iehovah sumere nomen Iehovae and onely frustra in vaine that hee might sweare by any other name Some take also jurare to be put for pejurare Augustine in his 27. Homilie and 30. de verbis Apostoli handleth it sufficiently and largely To sweare is commanded and to consent to Anabaptisme is forbidden The second point Affirmative the word added here Thou shalt take the name of God that is our swearing must be by the name of God and by no other Esay 48.1 There are they that will sweare by the name of the Lord but not in truth and righteousnesse They that sweare not by his name take away his praerogative
consequently because this includeth both vanitatem finis the vanity of an end opposed to profit and opposed to soundnesse and stedfastnesse withall as he must know the time so a man must know what it is Psal 111.9 The Prophet sets downe holy and reverent is his name to holy is opposed pollute Levit. 22.32 Neither shall yee pollute my holy name And to make common Acts 10.15 Reverence that is Feare against that commonly is opposed Rashnesse whether it be of anger or griefe or an headdy affection outgoeth an oath Eccles 5.1 Be not rash with thy mouth looke well to thy feet and they need lesse looking too these two offend in judicio in judgement If a man use it commonly if rashly in the case of necessity So Preach 8.2 I advertise you that yee have a due regard to the word of a King but much more to the Oath of God Out of the case of necessity we must not sweare a truth but we must have it in price and reverence Preach 5.2 A reason why rashnesse in swearing is condemned God is in Heaven and thou in the Earth and in the sixt of the same he sheweth commonnesse in swearing should be condemned and the times of necessity are not commonly sine judicio without judgement In publico juramento in the oath of imposition there is good order taken by taking order in regard of breaking judgement that nulli impuberes none under fourteene yeares of age should bee admitted to sweare that were not nor that had beene proved to forsweare himselfe before That men should not sweare for feare of the inconvenience crept into the Sacrament as 1. Cor. 11.21 men should not sweare after any meat taking lest that might haue overthrowne their discretion 4. Lastly that they should sweare vncovered and with an admonition before and the Booke of GOD laid before them onely to incite the inward deliberation or judgement concerning this fearfull action wee have in hand In the voluntarie oath there hath bene no order taken but rashly upon every vaine perturbation stirred up in us there commeth an oath herein we are so rash that we make Gods Name our parenthesis 1. Sam. 25.33 David moved with the affection and griefe of unkindnesse sweareth upon the sudden but after being let to see what an oath it was he blesseth God for sending Abigail to him on the other side 1. Sam. 14.28 Saul touched with a greater desire of the victorie then to the request of God sweareth that if any touched bread or drink till sunne downe he should die And we see the great evill successe that followed on it Every foole useth this in every foolish speech wee may speake of it with griefe For the commonnes of it and the doing of that to him that we would be loath to doe to any other i e every halfe houre and for every trifle calling him out of Heaven to confirme our quarrels and so one sayth Wee turne Gods Sanctuarie into a brothell house making the Name of God like an harlots house Aug. lib. 1. confessionum Cap. 16. touched with an holy griefe breaketh out into these words Vae tibi flumen moris humani cursed bee the streams of the customes of men quis resistet tibi quando non siccaberis quousque evolues Ecclesiae silios in mare magnum formidolosum quod vix transcendunt when will this dry up it carrieth them even as a strong streame into that fearfull lake that they which are in the Shippe can scarsly escape it Per te aguntur flagitia non putantur flagitia by this customary swearing detestable sinnes are committed which are not thought to be sinnes And as he saith Serm. 30. verbis Apostoli it is as the slipperinesse of the member quia lingua in udo posita est the tongue is seated in a moist place And therefore James Cap. 3. giveth great charge of it especially For the hand and foot not so much And saint Aug. counsell vpon that place is Quanto illa citius movetur facilius tanto tu adversus illam fixius ito domabis si vigilabis vigilabis autem si timebis timebis si te Christianum esse recorderis c. The more quick and nimble the tongue is be thou the more steddie and resolved against it thou shalt tame it if thou watch over it thou shalt watch over it if thou fearest it thou shalt feare it if thou remembrest that thou art a Christian Si cras factum non fuerit non fiat juramentum hodie pignus fiet cras cras non omnino triduo moritur pestis illa â die qua laboramus Sicut vigilabis sic vinces And of himselfe hee addeth Juravimus nos passim incidimus in istam teterrimam consuetudinem sed ex quo die DEO servire incepimus quantum malum sit vidimu◠timuimus vehementer veternosam consuetudinem timore excussimus I have bene a swearer my selfe I have had this custome very riefe and it would have brought me to death but since I fixed my heart to serve GOD and considered what great evill is in it I was set in a trembling Then for these voluntarie oaths privately taken upon us it may bee inquired whether they are not in cases lawfull we doubt they are Then as Augustine saith for private oaths quantum ad me attinet non juro sed quantum mihi videtur magna necessitate compulsus cum videam nisi sic faciam mihi non credi ei qui crederat magnum ei qui non crederet incommodum then hac perpensa ratione consideratione librata cum magno timore reverentia coram Deo dico novit Christus quod hoc est in animo meo For my owne part I sweare not yet I conceave were I necessarily thereunto compelled as when I see if I doe not sweare I shall not bee believed and that my word would bee profitable to him that would believe mee and prejudiciall to him that would not in this case this reason truely wayed and considered with what feare and reverence I use this forme of speach Before God or this Christ knowes I speake from my heart And after hee saith quod meum est est est quod amplius est praeter est non est jurantis sed non credentis For mine own part I would never wish to say but est est non non yea yea nay nay But it is the incredulitie of the other partie The fourth Rule is in the Psal 24.4 Et non juratus est dolose proximo suo and hath not sworne deceitfully unto his neighbour it must bee spirituall Our case must not bee juravi linguâ mentem injuratam gero my tongue swore but my minde never meant it it was so odious that the whole companie hissed at it Man must not take Gods Name in guile but meane it from his heart The heathen men saw it that lex est spiritualis that it must bee a spirituall
calleth it likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift 2 Cor. 8.19 it must be done gratis freely Now there is nothing but do ut des or do ut facias I give to thee that thou mayest give to me againe or I give to thee that thou mayest doe something for me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is free and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blessing 2 Cor. 9.3 So doing this 4. fruit shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poore shall blesse us and God too God hath ordained that if a man doth appropriate that to his flesh that he will have common he taketh away his use Another use Gal. 6..8 this sowing it must be feede sowe in the spirit and reape life everlasting and so Hose 10.12 sowe righteousnesse and reape afterward 2 Cor. 9.6 Qui parcè seminat pareè metet qui seminat in multis benedictionibus metet in multis benediction ibus He that soweth sparingly shall reape sparingly and he that soweth bountifully shall reape bountifully Now a man may love his feede foolishly so that for very pure love he may set it lie in his barne but then we know that wormes will breed in it and consume it and so he doth amando perdere by loving it lose it therefore a man is so to love his seede as that he doth projicâ—re semen cast his seede into the ground and that is amare semen to love his seede And so if the temporall blessings of God be as seede as they are then there must be a casting and scattering of them And yet in this casting when a man hath so sowen an acre of ground and one aske Whose is this seed we say not it is the grounds but his that sowed it So if a man could be brought to this perswasion to thinke that semen is serentis and not recipientis the seede belongs to him that sowed and not to the ground that receives it he would sowe And that is the state of riches whensoever they are so bestowed c. And therefore as the husbandmen doe credere illud quod nonvident beleeve that which they see not so that they cast in one graine and see it rot and beleeve that howsoever showrs and snow fall yet at the last an Autumne will come and then they shall reape an eare for one come so if God enlighten our hearts and give us faith credendi ejus quod non videmus ejuis fructus est videre quod credimus to beleeve that which we see not we shall reape the fruit of seeing and enjoying that which we beleeve And so we shall see and feele that semen the seede it is serentis belongs to the sower and it will give an hundred fold â—ncrease For the comming to wealth it was said it stood in two things To come to wealth 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simplicity against deceit 2. Justice against violence or rapine And whether to those that are by lawfull contract or to those that are indirectly possessed restitution belongeth and in sundry other matters of depositum things committed to our trust and things found lent let debt and by vertue of restitution supplieth the other part of justice And then for the use to our selves against prodigality and thereby neglect of houshold and against the part of prodigality that consisteth in the neglect of a mans houshold and against too great nearenesse in scraping frugality it answereth temperance in the former Commandement And for the use that we have toward other against bottomlesse largition and against the shutting up or closenesse of bowels the vertue of liberality So in effect in these three vertues and in the vices opposed to them is all that is forbidden and commanded in this Commandement The spirituall paâ—t the heart Now according to the former course how every man may be an observer of this Commandement which may best be done in this manner As in the former Commandement so in this Christ saith Marke 1.22 that thefts and extortions and deceit and evill gettings of a mans goods which are of affinity they proceed from the heart and therefore in them the fountaine of them must needs be damned And so 1 Tim. 6.3 first they have the corruption of the minde before they come to covetousnesse 1. If we had continued in the state of innocencie mans desires both naturall and oeconomicall should by no other have beene willed but by reason since which losse the corruption of the minde is this appetere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to covet a fulnesse a satiety The belly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath an appetite beyond that that is sufficient for it so likewise in the corruption of this unruly appetite we are disquieted with a continuall craving Prov. 30.15 there is one in the minde that saith Have have bring bring Now against this there must be one that saith there is enough that is there must be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a selfe-sufficiencie or contentednesse for as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the excesse is become the corruption of our wealth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wealth of nature is selfe-sufficiencie which is contentednesse But now there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covetousnesse Now we see how the case standeth with the heart 1 Tim. 6.9 because that men will be rich and because it holdeth in all evill things quod volumus valde volumus and whatsoever we desire that we earnestly desire and long after in so much as Prov. 21.25 if a man be never so slow yet if he desire any thing he will have it quickly he will be rich as soone as he can then Prov. 28.20 he that maketh haste shall not be innocent and Prov. 20.21 of an heritage that is soone gotten there never commeth a good end But to come to the heart by occasion of this your unclinablenesse 1 Tim. 6 9. he setteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a temptation a good round gaine and summe and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the snare nought but a false asseveration a few words a false oath or Luke 16. a dash with a pen 50. for 80. If you will come into this snare you shall have this baite and then Gods judgements when a man setteth himselfe to it he suffereth him to fall into it as Eccl. 5.9 he shall love it and not be satisfied and the reason is for the minde as hath beene said cannot bee satisfied with any thing but with God And from many desires a it is vers to he shall have a great many cares and as his desires shall encrease his cares shall encrease as that that Christ saith Quid edam quid bibam quid induam What shall I eate what shall I drink or wherewith shall I be cloaâ—hed if he be not rich and when he is rich Quid saciaâ— I have not barnes enough Rich and not rich have it And then beside these he saith they shall being thus distracted erre even from the
is the very Gospel the word of God promiseth Matth. 10.42 that if it bee but a cup of cold water it shall be returned there This is the warrant of delivering it here and receiving it there The Heathen man saith that opera misericâ—rdiae workes of mercie doe onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swimme out with us Revel 14.13 corum opera sequuntor eos and their works follow them Esa 28.9 the other swimme not but are like to him that dreameth of a great dinner and when he awaketh he is hungry But then he will repay them that give their worke shall be accounted of and theirs is the Come ye blessed of my Father c. To conclude Prov. 21.21 he saith he that followeth after righteousnesse i. just dealing in getting and restoring and mercie in parting he shall finde life in this life and in the life to come and his righteousnesse shall have a certaine signe in this life and in the world to come glory The sixth point of the procuring it in others 6. Râ—â—â— Psal 50.18 It is set downe there that currere cum fure to runne with a Thiefe and Prov. 29.24 he saith that he that is partner with a Thiefe destroyeth his owne soule therefore Gen. 31.37 we see how bold Iacob is with Lâ—ban he saith Bring forth that which was stollen let him search and biddeth him shew then if he had found them hee knew he had not brought them And not onely for himselfe but Psal 62.10 for the other part he directeth himselfe and speaketh to all Trust not in oppression and robbery if riches encrease set not your hearts upon them And the like is Prov. 20.17 for he saith there My sonne the bread of deceit is sweete to a man but afterward his mouth shall be filled with gravell Prov. 3.3 he warneth him to take this order that truth and mercie forsake him not for so shalt thou fiâ—â—â— fafour And so we see both in themselves and others inwardly and outwardly concluded of theft of the Saints in all ages The IX Commandement Thou shalt not beare false witnesse c. THe exposition of this is in Levit. 19.11 16 17. and in Zech. 8.16 17. and by our Saviour Christ Matth. 12.34 and so forward and by Saint Paul Ephes 4.25.15 for so he setteth it downe Cast off lying and let every man speak the truth to his neighbour and the addition in vers 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake the truth in love that is the affirmative part of this Commandement First to make plaine the words of this Commendement it is not of one word as the other the Hebrew translated is after this manner Non respondebis testimonium salsum super vicinum tuum thou shalt not answer a false testimony concerning thy neighbour In which the word respondebis must be understood after the * Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a radâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Evangelists often use to begin thus Jesus answered and said Matth. 11 2â— where no man speaketh nor being demanded of any so that by answering is meant not onely when a man is demanded to speake the truth but also when he speaketh the truth no man demanding him for we see Exod. 32.18 the same word he saith there that he heard vocem cantantium the voyce of them that sing it is expressed by this word so that it signifieth to speake whether as of the mover of a question or of the answerer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 Sorts of wâ—â—nesses 1. â—od Now then for witnesses It is of foure sorts in the Scriptures for 1. it is applied to the great and chiefe witnesses to God Iob 16.19 he saith Though they did oppresse him with their eloquence yet ecce testis meus est ia coelis behold my witnesse is in Heaven and 1 Iohn 5.7 he saith there are three witnesses in Heaven the Father the Word and the Spirit that there is no Person in the Deity but it is a witnesse of the truth and of our doings and thoughts whether good or evill Rom. 2. vers last Though the name of truth be attributed to Christ Iohn 14.6 yet often a wicked man shall have an applause of wicked men and a good man shall not so he hath his praise indeed but that praise shall not stand it is not that that hath the praise of men that is praise-worthy it is a judgement of God against them he is not a Jew that is outwardly a Jew but he is a right Jew that is inwardly one and therefore Paul when the judgement lay betweene them and God 1 Cor. 4.3 inrespect of true judgement he saith Mihi pro minimo est ut judicer à vobis he counts it a small thing what man can judge of him Now after this great witnesse 2. Conscience in the second place commeth the witnesse that Saint Paul speaketh of Rom. 2.15 attestante ipsis conscientia their conscience bearing them witnesse and 2 Cor. 1.23 he saith Now I call God to record unto my soule c. this is that the Heathen man cals conscientia mille testes conscience a thousand witnesses i. the knowledge that pertaineth to our selves and concerneth our doings and as the Heathen man saith that calleth him miserum miserable that contemneth hunctestum this witnesse for he will make but small conscience of this Commandement or else that it is worse for the Apostle Rom. 1.18 saith plainely that it is the beginning of Apostasie when a man will presse downe and smother the truth in unrighteousnesse When he hath a wicked affection an unrighteous appetite to any action for the attaining of that though his his heart speake unto him and tell him that it is not right yet he can be content to suppresse and keepe downe the truth as a prisoner and not let it over rule as the Heathen man saith That the foundation of the justice of God beganne here speaking in the hearts and consciences of men and they themselves will doe the contrary and it is a way for God as Paul saith 2 Thes 2.11 to give them over to strong delusions that they may beleeve a lie Though this witnesse be great yet as 1 Iohn 3.20 and Paul 1 Cor. 4.4 he saith that God is a greater witnesse then our conscience and Paul saith though his heart acquit him yet he is not acquited for a man often dreameth of himselfe and deceiveth himselfe and beguileth himselfe in his purposes which when it commeth to be ript up coram magno teste before the great witnesse shall be found to have beene wrong and shall not prevaile therefore we give it the second place Now the third 3. Man Because God will not speake from Heaven and a mans conscience may be seared the third is one man to another Ios 24.22 saith unto the people Vos estis mihi testes ye are my witnesses that ye have chosen the Lord to serve him and they said Sumus testes we are