one that believeth which doth as a School-master lead to Him by discovering the holy nature and will of God and mens duty to walk conformly to it by convincing of the most sinful pollution of our nature heart and life of universal disconformity to it and innumerable transgressions of it of the obligation to the wrath and curse of God because of the s â—me of utter inability to keep it and to help our selves out of this sinful and wrathful estate by humbling under the conviction and sense of both by putting-on to the Renunciation of self-righteousness or righteousness according to this Law And finally by convincing of the absolute and indispensable necessity of an other righteousness and so of this imputed righteousness the law that is so very necessary to all men in common and to every Regenerate and unregenerate man in particular from which ere one jote or title can pass unfulfilled Heaven and Earth must pass and which the Prince of Pastors infinitely skilful to pitch pertinent subjects of Preaching amongst many others made choice of to be a main subject of that solemn Sermon of his on the Mount wherein he did not as many would have expected soar alost in abstruse contemplations but graciously stooped and condescended to our capacity for catching of us by a plain familiar and practical exposition of the Commands as indeed Religion lyeth not in high-flown notions and curious speculations nor in great swellings of words but in the single and sedulous practise of these things that are generally looked on as more low and common as the great art of Preaching lyeth in the powerful pressing thereof insinuating of how much moment the right understanding of them is and how much Religion lyeth in the serious study of suitable obedience thereto not in order to justification but for glorifying God who justifieth freely by his grace through the Redemption that is in Jesus without which Obedience or holiness no man shall see the Lord. And if the Treatise bear but any tolerable proportion to such a Text and Theam it cannot but have its own excellency and that thou maist be induced to think it doth I shall need only to tell thee that it is though alass poschumous and for any thing I know never by him inten â—ed for the Press otherwise it had been much more full for he is much shorter on the commands of the second Table then on these of the first touching only on some chief heads not judging it sit belike at that time and in that exercise to wit Sabbath-day-morning-Lectures before Sermon to dwell long on that subject which a particular prosecution would have necessitated him to especially since he was at that same time to the same auditory Preaching â—abbath-afternoo ◠〈◊〉 the third chapter of the Epistle to the Colossians a subject much of the 〈◊〉 na â—ure but what he saith is material and excellent great Mr. L â—â—hams who had some excellency peculiar to himself in 〈◊〉 s â—â—k â— or writ as appeareth by his singular and some way-S â—r â—ph â—k 〈◊〉 on the Revelation wherein with Aquiline-sharp-s â—gh â—â—d â—â—s â— f â—om the â—â—p of the high mountain of fellowship with God h â—â—ath d â—â—ply p â—y â—d into and struck up a great light in several myster â—â—◠〈◊〉 â—uch hid even from many wise and sagacious men before And by his most sweet and savoury yet most solid exposition of the Song of Solomon smelling strong of more than ordinary acquaintance with and experience of those several influxes of the love of Jesus Christ upon the Soul and effluxes of its love the fruit and eff â—ct of His towards Him wherewith that delightful discourse is richly as it were imbroydered The greatest realities though indeed sublime spiritualities most plainly asserted by God and most powerfully experienced by the Godly whose Souls are more livelily affected with them than their very external senses are by the rarest and most remarkable objects and no wonder since every thing the more spiritual it is hath in it the greater reality and worketh the more strongly and effica â—iously however of late by an unparallelledly-bold black-mouthed blasphemous Scribler n â—fariously nick-named Fine Romances of the secret Amours betwixt the Lord Christ and the believing Soul told by the Non-conformists-preachers What are these and the like Let him kiss me with the kisses of his mouth for his love is better than Wine Thy name is as an Oyntment pour â—d forth therefore the Virgins love thee We will remember thy love more than Wine the upright love thee Behold thou art fair my beloved yea pleasant also our bed is green A bundle of myr â—h is my beloved unto me he shall lye all night betwixt my breasts I sat down under his shadow with great delight and his fruit was sw â—â—t to my taste He brought me to the Banqueting-house and his B â—â—â—â—r over me was love Stay me with Flagons comfort me with 〈◊〉 for I am sick of love His left hand is under my head and his right hand doth imbrace me My beloved is mine and I am his I am my beloveds and his desire is towards me I found him whom my Soul loved I held him and would not let him go Set me as a seal upon thy heart and as a seal on thine arm Love is strong as death many waters cannot quench love neither can the â—â—oods drown it I charge you O Daughters of Jerusalem if ye find my beloved that ye tell him I am sick of love Come my beloved let us go up early to the Vine-yards let us see if the Vines flourish there will I g â—ve the my loves make hast my beloved and be thou like to a Roe or to a young Heart on the Mountains of Spices How fair and how pleasant art thou O love for delights O my Dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely thou hast ravished my heart my Sister my Spouse with one of thine eyes with one chain of thy neck turn away thine eyes from me for they have overcome me He that loveth me shall be loved of my Father and I will love him and manifest my self to him If any man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him As the Father hath loved me so have I loved you continue ye in my love If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The love of Christ constraineth us we love him because he first loved us the love of God is shed abroad in our hearts by the Holy Ghost given unto us whom having not seen ye love and whom though now ye see him not yet believing ye rejoyce with joy unspakable and full of glory That ye may with all Saints be able to comprehend what is the
and perpetually-binding rule of life and manners that short summary and abridgment of all calle â—-for duties and forbidden sins whatever Socinians with whom Anabaptists and Arminian-Remonstrants on the matter joyn hands on a wo â—ful design to transform the Gospel into a new Law or Covenant of Works that thereby in place of the righteousness of Faith a righteousness of Works may be established by their alledged Supplements and Amendments of and Additaments to it to be made in the New Testament and Papists by their v â—inly boasted-of Works of Super-erogation and Counsels of Perfection whereby they would have the Law out-done by doing more than it requireth audaciou â—ly averr to the contrary even these Ten-words afterward contracted by the Lord Christ into two Words or Commandments immediatly pronounced by God himself and twice written with his own singer on Tables of stone comprising a great many various matters and purposes so that it may without any the least hesitation or Hyperbole be asserted There was never so much matter and marrow with so much admirably-holy cunning compended couched and conveyed in so few words by the most Laconick concise sententious and singularly significant spok â—sman in the World And no wonder since it is He that gave men tongues and taught them to speak that speaketh here who hath infinitly beyond the most expert of them being all but Battologists and Bablers beside Him the art of speaking much marvellously much in few words and would even in this â—ave us according to our measure humbly to imitate him And no doubt it is one of the many moe and more grosse evidences of the d â—cl â—nsion of this Generation from the ancient lovely and laudable simplicity that many men forgetting that God â—â— first appointed words to be the external signs of the â—â—â—â—rnal â—concep â—â—â—â—s of their minds and foolishly fancing that because they love and admire to hear themselves talk others do or are ob â—â—ged to do so affect to multiply words if not without knowl â—dg yet without necessity and with vast disproportion to the matter And whereas a few of their words rightly disposed might sufficien â—ly serve to bring us to the very outmost border and boundary of their conceptions and also to make suitable impressions of them all the end of words yet ere we can come that length we must needs wear away our time and weary our s â—lves in wandring through the wast Wilderness of the unn â—c â—ssary and superfluous remainder of them And this doth usher in or rather is ushered in by an other piece of neighbour vanity whereby men wearing of wonted and long-worn words though sufficiently significant grow fond upon novel new-coyn'd and never before heard of ones stretching their wit if superfluity of words though both new and neat be worthy to be placed amongst the productions of wit for thereby we are made never a whit the wiser nor more knowing and putting their invention on the Tenters to find out no new matter but new words whereby often old plain and obvious matters are intricated and obscured at least to more ordinary Readers and Hearers a notable perversion of the end of words for which the institut â—r of them will call to an account neither are they satisfied with such curiosity in coarser and more comm â—n matters but this Alien and Forraign yea even Romantick and wanton stile of language is introduced into and male-partly obtruded upon Theologicks and most sublimely spiritual purposes whether discou â—sed by vive voyce or committed to writing which ought I grant to be spoke as becometh the Oracles of God with a grave appositness of phrase keeping some proportion with the Majesty of the matter that they may not be exposed to contempt by any unbecoming incongruity or baseness by which it cometh to pass to the inspeakable prejudice and obstruction of Edification that many in their niceness nauseating the form of simple and sound words are ready to hiss and how â— off the Theater of the Church the most precious and profitable points of Truth though abundantly beautiful Majestick and powerful in their own native spiritual simplicity as un â—it to act their part and as being but dull and blunt things if not altogether unworthy to be owned and received as truths if they appear not whether in the Pulpit or Press cloathed with this strange and g â—udic attire with this Comaedians Coat dressed up with the Feathers of Arrogant humane Eloque â—ce and be-aa â—b â—d with this Rethorick and affectedly-belaboured Elegancy of speech which our truly manly and magnanimous Christian Author did undervalew And no great wonder since even the Heathen moral Philosopher Seneca did look at it as scarce worthy of a man for writing to his Lucillius he willeth him in stead of being busied about words to cause himself have a feeling of the substance thereof in his heart and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things comparing such to diverse young me â— w â—ll trimmed and frizled who seem as they were newly com â—â—â—â—t of a box from which kind of men nothing firm nor generous is to be expected And further affirmeth that a vertu â—â—â— man speaketh more remisly â—ut more securely and whatever he sa â—t â— hath more con â—idence in it th â—n curiosity that speech being the Image of the mind if a man disguise and polish it too curiously it is a token that the speaker is an Hypocrit and little worth And that it is no manly Ornament to speak affectedly nay this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words or word-wisdom Monopolizing men of this age that if the great Apostle Paul who spoke wisdom though not of this sort nor of this world amongst them that were perfect and did upon design not from any defect decline all wisdom of words all in â—icing words of mens wisdom and excellency of speech that the cross of Christ might not be made of none effect and that the faith of his hearers might not stand in the wisdom of men but in the power of God and who loved to spea â— in the Demonstration of the Spirit and of power wherein the Kingdom of God consisteth and not in words if that great Apostle were now Preaching he would probably be looked at by such wordy and wise heads as but a we â—k man and of rude and contemp â—ible speech as he was by the big-talking Doctors of the Church of Corinth â— if not a mere Babler as he was by the Philosophers and Orators at Athens The subject matter I say of this Treatise must needs be â—ost excellent being the Spiritual Holy Just and good Law the Royal Law binding us to the Obedience of God our King the Law which Jesus Christ came not to destroy but to ful â—il whereof he is the end for Righteousness to every
Whether we ought to Love all men alike 317 In what respects may we make a difference ibid. What are the grounds of a lawfull difference in our Love 318 How love to the Godly differeth from common love to others 319 How we may love wicked men ibid. What self-Love is lawful what not 320 â—ust how early it entred into the world 350 Several degrees of unnatural Lusts 353 See Concupiscence Lye what it is and when is one guilty of it 437 Four sorts of Lyes 438 How many wayes we wrong our neighbour by Lying 439 440 441 Of Lying in Court of Justice how the Judge how the Advocate may be guilty as well as a false witness 444 445 Life the taking away of our own cleared to be forbidden in the 6 Command 342 How many ways one may be guilty of this ibid. How we may sin against the bodily Life of others 343 How against the Life of their souls 344 345 How against their Life of contentment 346 M MArriage how many wayes men sin in Contracting of it 356 How one may sinne against the 7 command even in a Married state 356 357 How on may sin in dissolving of Marriage 358 Mother why mentioned in the first Command 313 Moral all the precepts in the decalogue not moral in the same sense 7 See Sabbath Murther several distinctions of it 347 How its committed in the heart how in words gestures deeds 348 349 How Magistrates may be guilty of it 349 Self-Murder how forbidden 342 See Life N NAme what is meant by the Name of God 121 What it is to take this Name in vain 122 What is necessary to the reverent mentioning of the Name of God 123 Why the taking of this Name in vain is so peremptorily prohibited 124 Eight ordinary wayes of taking the Lords Name in vain 161 How the Name of God is taken in vain in ordinances and duties 162 How to prevent this sin in duties 163 164 How we know when guilty of it 165 166 Why the taking of Gods Name in vaine is so threatened and punished even beyond other sinnes 180 181 How it comes that this sin is so ordinary 182 183 Directions for the prevention of it 184 Neighbour to be honoured and loved 313 How we should love and honour our neighbour 316 See honour and love O OAth five things to be considered in it 126 How one Oath differs from an asseveration 127 That its unlawfull to swear by Angels Saints or other Creatures proved ibid. The difference between promissory and asse â—tory Oaths and between promissory Oaths and Vows shewed 131 A threefold matter of an Oath and a threefold occasion of Swearing 131 132 Of expresse or tacite conditions in all promissory Oaths 133 Whether indefinite Oaths such as these imposed in Colledges in Corporations or such as Souldiers take to their officers be Lawfull ibid. What does not lose the Obligation of promissory Oaths thirteen particulars instanced 136 137 What Oaths are null and of no force 138 Four cases wherein the obligation of a lawfull Oath ceaseth 139 Why wicked men keep their sinful Oaths much more strictly then they doe lawful oaths 140 What an Oath super addeth to a promise ibid. Obedience The difference between obedience to the morall law as it respects the Covenant of grace and as it respects the covenant of works 4 5 See Duties Command Law Omens and observations when sinfull and superstitious 175 176 How superstitious Observations may be made of a Word of Scripture 177 Oppression shewed to be a sort of rapine and against the 8 command 400 Obtestations when lawfull and binding and how we may also sin in them 141 142 P PErjury several sorts of it and several wayes how one may become prejured 134 Whether one that necessitates another to swear when he has a suspicion that that other will for swear himself become Acessory to his perjury 135 See Oath Poligamy how a breach of the seventh Command 255 Poverty how men sinfully bring it upon themselves and so violate the 8 Command 411 Punishment of the iniquities of the Fathers upon the Children threatned in the 2 Command proved to mean spiritual and eternal punishment especially 114 115 Three considerations for clearing how the Lord does thus punish Children for the Parents sin 117 Five ends for which the Lord threatness the Posterity of wickked men 117 118 How children become guilty of the Parents sin and what special need some have to repent of the sins of their ancestors 120 Praising of God required in the â— Command 82 Our ordinary failings before the going about this duty ibid. Many failings in the performances of this duty enumerated 82 83 Our failings after praising 84 Prayer required by the 2 Commandment 79 Many sins before Prayer instanced ibid. Many ordinary sins in Prayer 79 80 Many sins while joyning with others in Prayer enumerated 81 Many ordinary sins after Prayer instanced in 81 82 Preface I am the Lord thy God a preface to all the Commandments but more especially to the first command 25 Pride in what things it appear 339 See Humility Promises why annexed to some Commandments rather then to others 27 Why the first Command is called the first Command with Promise 312 What Comfort the Promise made in the 2 Command to the thousand generations c. affords to believing Parents and their children 119 What is the meaning of the Promise annexed to the 5 Commandment and how to be understood 330 What Advantage a Believer under the New Testament has by such temporal Promises 331 See Vowes R RApine what it is 397 Religion how concerned in the duties we ow to others 310 Riches ten prejudices that come by them 416 Right whether a wicked men has it to any thing here 330 S SAbbath the observation of it a moral duty 188 Three considerations for clearing the morality of it 189 The morality of it proved from the Scriptures way of speaking of it in general 190 The Prophesies Ezekiel 43 44 45 46 ch Considered 192 194 Math 24 20 considered 194 2 Proved that all the 10 Commandments are moral and consequently this 195 This cleared from Mat. 5.19 Jam. 2 10. 796 3 Several peculiar remarks upon the 4 Command confirming the morality of it 119 120 4 Four Arguments drawn from Scripture to prove this 201 202 203 Four Nota â—â—e Witnesses to this truth 203 204 Objections answered 205 206 207 Remembring of the Sabbath imports four things 237 238 How to reckon when the Sabbath begins and ends 239 What proportion of it should be bestowed on spiritual duties 239 240 Severall Considerations tending to clear that the 4 command intended not the Seventh but a Seventh day primarily 241 242 Six Arguments for Evincing this 243 to 248 Some objections answered 249 Several Considerations for clearing when the Sabbath begins 249 250 Divers arguments to prove that the Sabbath begins in the morning and continues till next morning 251 to 255 1 That the Sabbath may be
what ha â—e I more When all the other contentments a man hath yea all the Promises and God himself also proveth but of little value to him in respect of some particular he is deprived of by some cross Dispensation it is a token it had too much of his heart Try this by two things 1. When any beloved thing is threatned to be removed it then appeareth how it is affected and stuck unto 2. What is made use of to make up that see a notable difference betwixt David and his men or most of them 1 Sam. 30.6 when he wanted as much as they they know no way to make it up therefore they think of stoning him but he incourageth himself in the Lord â—is God they had no more left at all it ' like he hath his God abiding in whom he may yet be comforted The second way whereby men commit Idolatry with Cr â—atures is in their love which is due to God with all the heart but men ordinarily give away their hearts to Cr â—atures in b â—ing addicted to them in their desires seeking exc â—ssively after them in their d â—ating on them or sorrowing immoderately for want of them Hence the covetous man who loveth the world â— John 2.15 is called an Idolater Col. 3. â— Ephes. 5.5 Thus it discovered it self in Achab who so loved N â—both's Vineyard that he could not rest without it So Demas idolized the world when for love of it he forsook his service with the Apostle though it had been but for a time 2 Tim. 4.10 Mens love to Creatures is excessive 1. When their contentment so dependeth upon them as they fret when they cannot come at the enjoyment of them as we may see in Achab when he cannot g â—t Naboth's Vineyard and in Rachel for want of Children 2. When it stands in competition with God and duty to him is shufled out from respect and love to the world or any thing in it as we see in Demas 2 Tim. 4.10 3. Though duty be not altogether thrust out yet when love to these things marr â—th u â— in that zealous way of performing duty to God as it did in Eli 1 Sam. 2.2 â— who is said to honour and love his Children above God v. 29. not that he forbore them altogether but because his sharpness was not such as it should have been and as it is like it would have been had not they been his own Sons whom he too much loved whereas to the contrary it is spoken to Abraham's commendation that he loved God because he withheld not his only Son when God called for him 3 The third is wh â—n confidence and trust is placed in any thing beside God to wit excessively as before we said of love Thus when a mans protection is placed in men though Princes Ps â—l â—46 3 or in Multitudes or in Horses and Armies it is idolizing â—f them Thus rich men may make as it is Job 31.24 gold their confidence and fine gold their h â—pe that is when men account themselves secure not because God hath a Providence but because they have such means as Asa trusted to the Physitians and not to God namely in that particular the cure of his disease or as the rich man Luke 12.19 who founded his taking rest to his Soul on his full Barns and so some trust their standing to such a Great Man who is their Friend And this is known 1. By the means to which men betake them in a strait as when they stand not to make use of sinful means 2. By what noise they make when they are disappointed 3. It is known by this when their leaning on such a Creature marreth their resting on God and on his Providence Hence it is hard for men to be rich and not to place their confidence in riches and so Christ speaketh of the difficulty of rich mens being saved 4. Then men trust in their riches when the having of them maketh them to think themselves the more secure and maketh them proud and jolly as if they added some worth to those who profess them which could not be if they were not something too much thought of 4 The fourth way how Creatures are idolized by men is in their fear when men or events are feared more than God and fear maketh men sin or at least keepst them back from duty in less or more like those Professors who for fear of the Jews John 12.42 did not confess Christ. Thus men may idolize their very Enemie â— whom they hate when they fear more him that can kill the body than him that can destroy both soul and body Thus great men and powerful in the world are often idolized and good and well-qualified men may be made Idols also when men become so addicted and d â—voted to them as to call them Rabbi and to be as it were sworn to their words and Opinions as the â—â—ct â—ries in Corinth were and such at all times for the most part are to their L â—aders when it is not the matter or reason that swayeth but the person that teacheth such Doctrine or holdeth such an Opinion 5 The fifth way of committing this Idolatry is by service when a man is brought under the power of any thing so whatever a man s â—rveth this way is an Idol every predominant every person or humour that a man setteth himself thus to please is an â—dol in this respect it is said men cannot serve two Masters God and Mammon and if we yet serve men we are not the servants of Christ Gal. 1.10 This may be known 1. By what men are most excessively taken up with and most careful to fulfil and accomplish 2. By looking to what it is for which they will take most pains that they may attain it 3. By what getteth most of their time and labour 4. By what overswayeth and overcometh or overaweth them most so that they cannot resist it though it thrust by duties to God and when they are never so taken up with Gods service but it indisposeth them when ever they come to immediate worship it is an evident token that such a thing is the mans Idol These be the most ordinary ways how men fall in this sin of Idolatry it were hard to speak of all the several Idols which may be loved feared rested on too much and so put in God's room I shall instance in a few The first is the World this is the great Clay-Idol that both covetous and voluptuous men hunt after crying Who will sh â—w us any good Psal. 4.6 By this thousands are kept in bondage and turned head-long An ex â—â—ssive desire to have the World's Goods and to have by these a name in the Earth is many a mans Idol A second is the Belly Philip. 3.19 a shameful God yet worshipped by the most part of men who travel for no more but for a portion in this life to fill the Belly Psal. 17.14 to win their
against spiritual evils casting out of Devils mortifying of Lusts as also under sad temporal Crosses and Losses Math. 17.21 and 1 Cor. 9. ult Next as there are some times and cases in all these which call for Fasting with Prayer to be seriously gone about so we may sin in reference to this duty many ways As 1. When it is slighted and not gone about at all and thus men are guilty either 1. By contemning it or 2. Counting it not necessary or 3. By negligence so that we will not be at pains to stir up our selves to a frame for it Or 4. Will not leave our pleasures or work for it 5. In not esteeming highly of it 6. In not labouring to have sit opportunities to go about it 7. In scarring at it as a burden 8. In casting it up as Hypocrisie to others and mocking at it in them 9. In not joyning in our affection with others we know are Fasting 10. In our unfrequent use of it 11. In neglecting causes that relate to the publick or to others contenting our selves with what relateth to our own necessity 12. In not being affected with our neglect of that duty nor mourning for it and repenting of it nor being humbled under the many evils which the neglecting of it carryeth along with it 13. At least neglecting one part or other of this duty of Fasting 14. Not setting our selves seriously to be at the end designed in Fasting which maketh us either neglect it or go formally about it In going about this duty of Fasting there are two Evils to be avoyded The 1. is giving too much to it as if it did merit Isa. 58. 1. or as if it self did mortifie sin or make holy or were Religious worship in it self The 2. is on the other hand when it getteth too little being looked on as not necessary or profitable for the framing of ones spirit and sitting them for Prayer self-examination or wrestling with God and not accounted a sit mean for that end more than when it is neglected In speaking of the sins we are guilty of as to this duty we are to consider more particularly how we sin before it in our preparation to it 2. In our going about it 3. When it is ended And first before our going about it we sin 1. When the right end of a Fast is mistaken and it is not considered as a mean to help us to a more spiritual frame 2. When we do not study to be clear in and to consider the special grounds that call us to it not ayming to have our heart from conviction affected sutably with them 3. When we are not put to it from the right motive but go about it selfily to be seen of men as Matth. 6.16 or for the fashion 4. When it s not gone about in obedience to a command of God and so we Fast to our selves Zach. 7.5 5. When there is no secret examination of our own hearts to try what frame we are in what lusts reign in us or prevail over us Nor 6. any particular dealing with God before-hand to be enabled for this duty and helped in it and that both for our selves and others 7. When we are not endeavouring to be in good terms with God and studying to be clear as to that before we come to put up suits to him 8. When we neglect Christ and turn legal in it 9. When we do not separate our selves from all other affairs timously the night before 10. When we are lazie in rising so timely that day as should be 11 When we do not if it be secret labour to be unseen in it to any 12. Not setting our selves seriously to it Dan. 9.3 abstracting our selves from diversions and rousing up our selves for it 2d In the time of F â—sting we sin â—st By Eating unnecessarily though it be little as we may sin by not eating when not-eating 〈◊〉 ble â—â— us in Duties yet the Body ought to be in such a measure affected as may not hinder us in Prayer but many scarce suffer it to be touched or in the least measure affected or afflicted with Abstinence 2. In Lightness of Apparel or such fineness in it as they make use of on other dayes 3. In Gestures looking light-like Laughing and in such a carriage as is very unsuitable for that day 4. In Hypocrisie there being a more seeming weightedness and heaviness than really there is 5. In having wrong ends before us As 1st To seem holy 2. To carry on some Temporal or Politick Design as Jezabel did against Naboth to get his Vineyard 3. To get advantage of some other and to make some sinister Designs digest and go down the better as Isaiah 58. 4. To smile with the Fist of Wickedness as under Pretence of Long Prayers to take the more Liberty to injure others 4. For Strife and Debate and strengthening of Factions and Parties 6. We sin here by neglecting Works of Mercy 7. By taking pains in Works Lawful on other dayes Exacting â—'l our Labour or a part of it which is unbecoming on that day 8. By taking delight in Temporal things finding our own pleasures 9. By words or thoughts of Lawful things diverting us from the Work of the day 10. By wearying of it as a burden Not calling it a Delight 11. By wishing it were over that we might be at our work or pastime again Amos 8.5 12. By negligence in Prayer or not being frequent and Fervent in it nor pertinent that day and the end of it for there should be in all these something on a Fast-day suitable to it and which is called for on that day more than on other dayes 13. By not joyning seriously with others when they pray especially in particulars which concern others 14. By little Mourning or Heart-melting especially in secret Duties which on that day would be more frequent more serious and affecting than on other dayes that day being set apart for it And if Private we should be more abstracted even from ordinary Refreshments and Mirth than upon a Sabboth and the frame of the Heart would be then more humble mournful and denyed to otherwise-Lawful Comforts 15. By little of the Exercise of Repentance or sense of Sin that day for humbling the Heart in the sense of our own Vileness and loathing of our selves 16. By little suitable uptaking of God in his Holiness Displeasure against Sin c. Which on that day is in an especial way called for 17. By not distinct Covenant with him and ingageing to him against our seen Evils and Defects a Fast-day would be a Covenanting-day as we see in Ezra and Nehemiah 18. By being defective in Reading and Meditating on what may humble us but much more when by Looks Words or Thoughts we marr the right frame and sett of our Hearts 19. By Resting on Fasting or being Legal in it 20. By not minding the pro â—iting of others nor Sympathizing with their wants and case nor being careful to see
they will be both found to be a Seventh day and a day of rest and therefore to be remembred and to be sanctified this would resolve into the same thing on the matter yet we conceive it safest to assert that in this command God hath set apart a Seventh day to himself which is to be sanctified by us by our application of it to holy uses but doth not by it expresly directly and primarily bind to the Seventh day but secondarily and by consequence to wit as it was otherwayes before declared by him and so it bindeth now that same way to the sanctifying of the First day of the week as being now revealed by God just as in the former instances or examples we touched upon That a Seventh day whatever it be which is chosen of God and not the Seventh day in order is to be sanctified by vertue of this command as injoyning that as the substance and matter of it may be made out by these Arguments Arg. 1. That which is the substance of this command is moral and bindeth perpetually as we have formerly proved for if its substance be not moral then it self is not so either but that a Seventh day should be sanctified hath been maintained in the Church by the Apostles in their retaining the First day of the week while the Seventh hath been laid by and never used therefore it was not the Seventh but a Seventh day which was primarily commanded in this command so that no particular day is instituted here more then any positive service is prescribed in the second command yet the observation of what was prescribed or should be prescribed was included Even so it is here in reference to that day and as we may inferr that the second command injoyned not such and such ordinances primarily because they are abolished and that such as were negative or prohibited as not making of Images are moral because they are continued and Images are to be rejected just so may we conclude that a Sev â—nth day here was primarily commanded and is moral because it it is continued and that the Seventh was not so commanded because it is rejected and laid aside This Argument especially made out in the designation of the Lords day will prove this for if that Seventh day was the substance of this command then either it is to be continued as moral which were against the current of the New Testament wherein as Christ hath set forth different ordinances so a different chief solemn time for worship or we must say that this fourth command belongeth not to us at all the contrary whereof we have made out It must then follow that it was not the Seventh day but a Seventh day which this command respecteth which therefore belongeth to us as it did to the Jews as well as any other command and particularly the second command doth Arg. 2. If God hath put a difference some way betwixt the Sabbath commanded here and the day of his own rest the Seventh day then it would seem it 's not that day which it commanded But he hath put a difference first in the mandatory part Remember what not the Seventh day but the Sabbath day or day of rest 2. In the blessing it is not said he blessed the Seventh day but the Sabbath therefore is that difference so palpable as being specially intended whereas if the scope of the comm â—nd were only the Seventh day it had been much more clear to have set it down otherwayes and no other probable reason of the difference can be given Arg. 3. Either a Seventh day is commanded primarily and then the Seventh but secondarily and consequentially or the Seventh was commanded the Jews primarily and one of Seven but consequentially for both were commanded to them and the first to wit the Seventh as being in use before But it cannot be said that the Seventh day was primarily commanded and one of Seven consequentially only because the general is first commanded and then the particular as when God required Tithes of Increase and Cattle by the command of Tithes he first required the proportion and then what particular proportion as to order he himself should carve out to them and so consequently came in the tenth Beast which passed under the rod by a particular command Levit. 27.32 33. because there God determined but if that tenth had not been set down the general command had but determined upon the tenth of Cattle as of Sheaves or bolls of Corn even so it is as to the day the command requireth one of Seven primarily but that it is this Seventh followeth from another determination Arg. 4. If the moral grounds and reasons which press this command do most directly respect a Seventh day and not the Seventh then it 's not the Seventh day but a Seventh day which is primarily commanded in it for the reasons bear out especially what is moral in it and principally intended but the moral reasons pressing it plead more strongly and directly for a Seventh day and but indirectly for the Seventh day as it was then instituted Ergo c. That the reasons do directly press a Seventh day and in a manner stick closely to it may thus be made out 1. â—f the reasons equally press on us the First day and the observation of it supposing it now to be observed according to Divine warrant then they do not primarily press the Seventh but the reasons equally press on us the First day Ergo c. the major is clear for the same thing cannot press two different dayes primarily nor equally that the reasons concern us as well as them upon the supposition aforesaid may thus appear 1. They are universal and do not belong to that people more then any other for the concession of Six dayes is to all and Gods example of resting concerneth all 2. If the breaking of that command be equally sinful to us with them and strike against the equity of the command and Gods example in us as well as in them then these reasons concern us also and us as well as them Now that they do so and agredge the sin of prophaning our Lords day as they did the sin of prophaning their Sabbath we must either grant or we must deny that they concern us at all Beside the weight of a challenge from the conscience by vertue of them will put a tender heart out of question of it seeing God giveth us Six dayes to our selves as he did to them and his example proposed to us ought to be respected by us as well as by them and the same general equity is in both 3. If the reasons be a sufficient ground of allowance to us for Six working dayes together even the last Six of the week as they were to them for the first Six then they determine not the Seventh day to be the day of rest primarily but a Seventh following these Six of labour but they do allow us warrantably to work
somewhat of God himself whose day it is 2. of heaven and that happiness that is there 3. of the works of God who gave us and all the world â— being and who only preserveth the same 4. of Christs redemption and as closed and perfected on this day which especially should be minded that so thinking of our many and great obligations and of the misery we had been in had not that work of Redemption intervened we may begin the day with a due impression of Gods greatness and goodness of our own sinfulness weakness and misery and of this bl â—ssed remedy and out gate 2. We would address our selves to solemn prayer in secret and that at greater length then on other dayes and with insisting with special petitions relating to the day with all the seriousness we may win it 3. We would take a view of our own hearts to see how and where we left the night before and endeavour to have clearness betwixt the Lord and us as to our state and otherwayes maintained and renewed if it was or attained if it was not 4. Too much time would not be spent in adorning or busking of folks bodies or in making other provisions for them but as the whole of it would be taken up in duties of worship as we have before shewed so some part of it would be set apart for secret reading yea for secret praising thanksgiving and singing an exercise not unbecoming that day as that fore-cited Psalm for the Sabbath day sheweth 5. If thou be the Head of a Family or livest in fellowship with others then the family is gravely to be brought together and every particular member is to joyn with the rest And here also prayers and other religious duties are to be doubled according to the ceremonial doubling of Sacrifices on the Seventh-day-Sabbath under the Law for in secret in families and in publick there would be more that day then in other dayes 6. Care and inspection would be taken so far as men can reach that by none in the Society neither secret nor private duties be neglected nor publick duties abstained from but that each may stir up one another and more especially those whose places lead them to it to the sutable sanctification of the day in all the duties of it and withal it would be looked to that none of the family be suffered to stay at home unnecessarily from the publick worship or to be absent from the family worship 7. Timely that ye be not by haste discomposed come to publick modestly apparrelled it's a shame to see how gaudily some come to publick worship on the Lords day grave in your walk wary and circumspect in your words that they be spiritually edifying and sutable watch over your eyes that carnal or worldly looks steal you not away nor distemper your hearts but especially over your hearts that they wear not out of a spiritual frame 8. When ye come to the place of publick worship if it be a while a beginning be still watchful and the nearer ye come to it the more watchful for temptations will be very ready to divert or discompose there would be a frequent intermixture of ejaculatory prayers in reference to every thing requisite for attaining and intertaining this composedness 9. When publick worship beginneth study to be as Cornelius was Acts 10. present to joyn in prayer and praise to hear what God will say to receive it to l â—y it up in your hearts to be sutably affected with it and to resolve through grace to practice it for blessed are they only who hear the word and do it and this would be with delight aiming aright at the end of the Ordinances whatever they be whereof we spoke somewhat on the second Commandement 10. When the publick worship is as to its first diet closed let not your minds turn carnal but depart reverently from it chearing your selves in God fixing the convictions exhortations directions instructions c. in your mind as ye have met with them and be ruminating rather on these then beginning to gaze or discourse with others on subjects that are not spiritual and to edification 11. As soon as ye can win go in secret and seek to have these things fastned and riveted betwixt God and you and let that be your first work and let the little time that interveneth betwixt the diets of publick worship till you return be spent sutable to the day and the end of the duties thereof 12. When all the publick vvo â—ship is ended then ye would do according to the preceding tenth Direction ye would withal retire a while in secret and reflect on your carriage in publick and also see what good may be gotten of the d â—y and if there be any misses neglects or failings observed as if there be a diligent search there will no doubt be then be humbled seek pardon through Christ and resolve through grace to help these afterward consider what was said and like the noble Boreans Acts 17. put it to the tryal for your confirmation by your considering and examining the Scriptures cited or spoken of and endeavour yet more to have your hearts affected in secret with them 13. Then call your Families and come together after secret seeking of God and 1. be inquiring of one another what is remembred that all being put together ye may be helpful by your memories one to another 2. ye would do this not as if it were enough to tell over the vvords but that the Doctrines and their Uses may be fixed and ye affected vvith them Therefore 3. ye vvould do this vvith other duties of reading singing and spiritual conference as the occasion of it shall offer vvith prayer to God before and after being thus exercised till ye go again in secret to close the day as ye began 14. Duties of Charity vvould be done contributions made liberally according to our ability and relief sent to others as vve knovv their need vvhich also vvould be inquired after 15. Indeavour to have the heart in a right frame to close the day vvith reflecting on our carriage throughout it fearing to lye dovvn vvith guilt unpardoned and vvithout some special fruit of the duties of the day haste not to go to rest sooner that night then on other nights on design that you may be sooner at vvork the next day vvhich smelleth strong of vvearying of the Sabbath and of longing to have it at an end of vvhich the Lord complained of old Amos 8.5 study to lye dovvn vvith thoughts as you arose leavi â—g your selves in his arms vvith respect to the eternal Sabbath that is coming 3. When the Sabbath is past and the next day cometh cast not by all thoughts of it instantly but begin your vvork as having just novv ended the Sabbath fearing to let the relish of it vvear avvay and indeavouring in your carriage through the Week to retain the stamp and impression of it especially bevvare to go
their most unnatural and cursed cutting their hair should every hour fear and tremble lest they bring it on their own heads and amongst us in this Kingdom It is also worthy the noticing that Tertullian hath to this purpose in his Book de cultu mul. cap. 7 where having expostulated with Christian women for their various vain dressings of the hair he bespeaks them thus Drive away this bondage of busking from a free head in vain do you labour to appear thus dressed in vain do ye make use of the most expert frizlers of hair God commands you to be covered and vailed I wish that I most miserable man may be priviledged to lift up my head if it were but amongst the feet of the people of God in that blessed day of Christians exalting gladness then will I see if ye will arise out of your Graves with that varnish and paint of white and red and with such a head-dress and if the Angels will carry you up so adorned and painted to meet Christ in the clouds And again cap. 13. These delights and toyes says he must be shaken off with the softness and loosness whereof the vertue and valour of faith may be weakned moreover I know not if these hands that are accustomed to be surrounded with rings and bracelets or such other ornaments will indure to be benummed and stupified with the hardness of a chain I know not if the legg after the use of such fine hose-garters will suffer it self to be streightned and pinched into fetters or a pair of stocks I am afraid that the neck accustomed to chains of Pearls and Emeralds will hardly admit of the two-handed Sword The â—efore O blessed women saith he let us meditate and dwell on the thoughts of hardship and we shall not feel it let us relinquish and abandon these delicacies and frolicks and we shall not desire them let us stand ready armed to incounter all violent assaults having nothing which we will be afraid to forego and part with These these are the stayes and ropes of the Anchor of our Hope Let your eyes be painted with shamef â—s â—â—ess and quietness of spirit fastning in your ears the Word of God and tying about your necks the yoke of Christ subject your head to your Husbands and so shall you be abundantly adorned and comly Let your hands be exercised with wool let your feet keep at home and be fixed in the house and they wi â—l please much more then if they were all in gold cloath your selves with the silk of goodness and vertue with the fine linning of holiness with the purpure of chastity and being after this fashion painted and adorned ye will have God to be your Lover Which notably agreeth with what the Astles say 1 Tim. 2. v. 9 10. In like manner also that women adorn themselves in modest apparel with shamefastness and sobriety not with broidered hair or gold or pearls or costly aray But which becometh women professing godliness with good works 1 Pet. 3.1 2 especially 3 4 5. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price For after this manner in the old time the holy women also who trusted in God adorned themselves being in subjection unto their own husbands See also Tit. 2. v. 4 5. Next to what hath been said of dressing the body somewhat may not inappositly be spoke to anent dressing and decking of houses and beds and anent houshold furniture or plenishing wherein there may be an evil concupiscence and lust and an inordinate affection our minds being often by a little thing kindled and set on fire See to this purpose Prov. 7.17 where that woman spoken of hath first the attire of an whore then he saith her bed is dressed her tapestry and curtains provided in â—ense and perfumes are in the chambers So also beds of Ivory are reproved Amos 6.4 which are all used for entertaining the great lust of uncleanness which ordinarily hath these alluring extravegancies attending and waiting upon it O! what provision do some make for the flesh to fulfill the lusts thereof and how careful Caterers are they this way for their corruptions And certainly Christians are not in their houses more then in their persons left to live at random and without bounds and folks no doubt may be unsutable to their stations as much in the one as in the other This excess may be also in the light and wanton manner of adorning houses and buildings with filthy and immodest paintings pictures and statues and such like which with other things is spoken of and condemned Ezek. 23.14 But withal in what we have spoken in these excesses so incident even to professours we would not have folks too rigidly to expone us for we know that there are lawful recreations nor are honesty and comliness in behaviour and apparel blameable but to be commended in their place neither would we have any think that we suppose all such who do the things above censured to be incited to them from this principle of lust but for clearing of the matter further it would be considered 1. That we speak of these things as they are abused and particularly condemned in this Church 2. We would consider the end of the things themselves as they have been at first sinfully introduced whatever may be the innocent intention of a particular user 3. We vvould respect others vvho may be offended and provoked to lust by vvhat an actor is not provoked vvith and also may be sinfully tempted to the like from that example or if not so yet may possibly be induced to judge them vain vvho vvalk so and so in apparel light vvho dance c. vvhich vve vvould prevent and guard against 4. We vvould not only abstain from evil but from all appearance of it novv certainly all these things vve have spoken of look like ill and may breed misconstructions in others even possibly beyond our ovvn mind and intention vve may also consider the mind of very Heathens in reference to these things as also of Fathers Councels and the Divines vvhich are cited by Rivet and Martyr on this Command The Councel Laod. Can. 53. apud Bals. hath these vvords Let Christians when they go to marriages abstain from dancing but dine or sup And another saith Nemo ferè saltat sobrius nisi forte insanit no man almost danceth that is sober unless perchance he be in a fit of distraction or madness Neither doth Davids or Miriams dancing being used by them as a part of vvorship in the occasions of extraordinary exultations say any thing for the dancing that is novv in use as their Songs of praise to God used in these their dancings abundantly shevv And beside
increase by the Law we may and sometimes should be below or within it but never above or without it Yea 2. the rules of charity and equity are not to be broken as they are when other the poor are not lent unto for the supply of their necessity or only on the same tearms with the rich this is against the Law Ex. 22. Deut. 15. and what the Lord saith Luke 6.34 35. commanding to lend without expectation of any thing when the borrowers case calleth for it 3. No increase would be exacted from these that neither gain by increasing or retaining their own portion but when what is gained is imployed for their necessary sustentation or when without their desire and not by negligence they are put to straits or cannot command their ovvn or their ovvn is but little and vvill not bear their giving of increase and sustain themselves too in this case it is their life and bread nothing is to be exacted as it is Deut. 23. 4. Folks vvould not so empty their hands by lending to rich folks all if they may spare any as to be incapacitated to lend freely to the poor for so men may frustrate the great end of this Command and fail against the rules of Charity 5. There is unlavvful Vsury and to be guarded against vvhen men consider not vvhat use the borrovver maketh of money hovv he debaucheth and spendeth it if so be their increase be sure or consider not if by emergent providences the borrovver vvithout his ovvn fault lost much for equity saith that consideration ought to be here and vve should not be svvayed only by our ovvn gain 6. Folks vvould not make a trade of this ordinarily vvhich is but for necessity either to inrich themselves or to keep themselves idle and to prejudge lavvful Callings It vvould be either vvhen anothers necessity calleth for it or our inability othervvayes to trade vvarranteth it as if it be by vveakness or under-age and the like as is that of Orphans Widovvs Ministers and others vvho by their stations are kept up from other tradings and yet allovved to provide for their families vvho may othervvayes do may not cannot so plead for exception 7. Folks vvould be svvayed to lend or not lend not according to their ovvn security only but also according to the borrovvers necessity and their ovvn duty as the Lords vvord Luke 6.35 plainly hold forth THE NINTH COMMAND Exodus 20.16 Thou shalt not bear false witness against thy neighbour THE Lord having in the foregoing Commands directed us how to walk with others in reference to their honour life chastity and estate Now because men and human Societies are greatly concerned in the observing of truth and ingenuity he cometh in this Command to direct us how to be tender of this that by us our neighbour be not wronged in that respect but that on the contrary all means may be used to preserve truth for his good to prevent what may load his name and to remove what lyeth on it The scope of it is the preservation of verity and ingenuity amongst men Coloss. 3.9 lye not one to another Ephes. 4.25 Speak every man the truth c. and v. 15. Speak the truth in love because if otherwayes spoken it is contrary to the scope of this Command which is the preservation of our neighbours name from a principle of love The sin forbidden here is expressed by false witness bearing which is especially before Judges because that is the most palpable gross way of venting an untruth under which as in other Commands all the lesser are forbidden Although there be many sorts of sins in words whereby we wrong others yet we think they are not all to be reduced to this Command for injurious and angry words belong to the sixth Command and filthy words to the seventh but we take in here such words as are contrary to truth and fall especially under lying or wronging of our neighbours name Now truth being an equality or conformity of mens words to the thing they speak as it is indeed and in it self And lying being opposit thereto we may consider it two wayes 1. In reference to a mans mind that is that he speak as he thinketh in his heart as it is Psal. 15.2 this is the first rule whereby lying is discerned if our speech be not answerable to the inward conception which it pretendeth to express and this is that which they call formale mendacium or a formal lye which is an expressing of a thing otherwayes then we think it to be with a purpose to deceive Then 2. there must be a conformity in this conception to the thing it self and so men must be careful to have their thoughts of things sutable to the things themselves that they may the more falsly express them and thus when there is a disconformity between mens words and the thing they seem to express it is that which they call materiale mendacium or a material lye and a breach of this Command that requireth truth in mens words both as to matter and manner That we may sum up this Command which is broad into some few particulars we may consider it first as it is broken 1. in the heart 2. in the gesture 3. in right 4. in word First in heart a man may fail 1. By suspecting others injustly this is called evil surmizing 1 Tim. 6.4 or as it is in the original evil suspition which is when men are suspected of some evil without ground as Potiphar suspected Joseph or it is jealousie when this suspition is mixed with fear of prejudice to some interest we love so Herod was jealous when Christ was born and the neighbouring Kings when Jerusalem was a building There is I grant a right suspition such as Solomon had of Adonijah and wherein Gedaliah failed in not crediting Johannans information anent Ismaels conspiracy against his life 2. By rash judging and unjust concluding concerning a mans state as Jobs friends did or his actions as Eli did of Hannah saying that she was drunk because of the moving of her lips or his end as the Corinthians did of Paul when he took wages they said it was covetousness and when he took not they said it was want of love see Rom. 14.4 and 2 Cor. 12.4 c. 3. By hasty judging too soon passing sentence in our mind from some seeming evidence of that which is only in the heart and not in the outward practice this is but to judge before the time and hastily Matth. 7.1 4. There is light judging laying the weight of conclusions upon arguments or midses that will not bear it as Jobs friends did and as the Barbarians suspected Paul when they saw the Viper on his hand to be a murtherer Acts 25.4 Thus the King Ahasuerus trusted Hamans calumny of the Jews too soon 5. The breach of this Command in the heart may be when suspicion of our neighbours failing is kept up and means not used to be
satisfied about it contrary to that Matth. 18.15 If thy brother offend thee c. and when we seek not to be satisfied but rest on presumptions when they seem probable Secondly in gesture this Command may be broken by nodding winking or such like and even sometimes by silence when these import in our accustomed way some tacite sinistrous insinuation especially when either they are purposed for that end or when others are known to mistake because of them and we suffer them to continue under this mistake Thirdly by writing this Command may be broken as Ezra 5 6. Neh. 6.5 where calumniating Libels are written and sent by their enemies against the Jews and Nehemiah in which respect many fail in these dayes Fourthly but words are most properly the seat vvherein this sin is subjected vvhether they be only or meerly vvords or also put in vvriting because in these our conformity or disconformity to truth doth most appear 2. Lies are commonly divided into three sorts according to their ends 1. There is mendacium perniciosum a malitious or pernitious lye vvhen it is hurtful to another and so designed as vvere the lies of those that bare vvitness against Christ and of Ziba against Mephibosheth 2. There is officiosum mendacium or an officious lye vvhen it is for a good end such â—vas the Midvvives lye Exod. 1.9 thus the denying of a thing to be even vvhen the granting of it vvould infer hurt and damage to another is contrary to truth and vve ought not to do evil that good may come of it and it overturneth the end for vvhich speaking vvas appointed vvhen vve declare a thing othervvayes then vve knovv or think it to be and as no man can lye for himself for his ovvn safety so can he not for anothers thus to lye even for God is a fault and accounted to be talking deceitfully and vvickedly for him vvhen to keep off vvhat vve account dishonourable to him vve vvill assert that he may or may not do such a thing vvhen yet the contrary is true Job 13.4 7. 3. There is jocosum mendacium vvhen it is for sport to make others laugh and be merry vvhich being sinful in it self can be no matter of lavvful sport to make others laugh 4. We may add one more and that is mendacium temerarium vvhen men lye and have no end before them but through inadvertency and customary loosness speak othervvayes then the thing is this is called the way of lying Psal. 119.29 and is certainly sinful as vvhen they told David vvhen Amnon vvas killed that all the Kings sons were killed being too hasty in concluding before they had tryed 3. Consider lyes or untruths either in things doctrinal or in matters of fact In things doctrinal so false Teachers and their followers are guilty who teach believe lies so such Teachers are said 1 Tim. 4.2 to speak lyes and so vvhen they foretel vain events this is a high degree of leud lying on the Lord to say he meaneth or sayeth another thing then ever he thought or then ever came into his heart and to pretend a commission from him vvhen he giveth no such commission In matters of fact men are guilty when things are said to be done when they are not done or othervvayes done then they are done indeed 4. We may consider this sin in mens practise either in reference to God so hypocrisie and unansvverableness to our profession is lying Psal. 78.36 and Isa. 29.13 or vve may consider it as betwixt man and man which is more properly the scope here Again we may consider the vvronging of a man three vvayes 1. By false reports speaking vvhat is indeed untruth 2. By vain reports vvhich tend to his shame so Deut. 5.20 this Command is repeated in these vvords Thou shalt not take up any witness as it is in the original against thy neighbour 3. When the reports are malicious vvhether they be true or false and intended for that end that our neighbour may lose his good name Further consider it in reference to the person guilty either as he is 1. the raiser or carrier of a tail true or false yet tending to the prejudice of his neighbour thus he is the maker of a lye or 2. as he is a hearer or receiver of tales Prov. 17.4 thus he is to lying as a resetter is to theft and vvould not men hear tales fevv vvould carry them vvhereas vvhen men vvill hearken to lyes especially great men all their servants ordinarily become vvicked tale-bearers and vvhisperers or 3. as he is the sufferer albeit he be not the venter of a lying tale to pass on his neighbour so he loveth a lye as it is Revel 22.8 or but faintly purgeth him of it but letteth it either lye on him or possibly taketh it up and repeateth it again vvhich is condemned Psal. 15.3 vvhere a man that taketh up an evil report of his neighbour even vvhen others possibly have laid it dovvn is looked upon as a person vvho shall never dvvell vvith God Thus one inventeth a lye another venteth and outeth it and a third resetteth it like coyners spreaders and resetters of false money for that one said such a thing vvill not vvarrant our repeating of it again 5. We may consider vvrongs done to our neighbour by vvords as unjust and vvithout all ground and so a lye is a calumny as vvas that of Ziba made of his Master Mephibosheth this is in latin calumnia or vvhen there is ground yet vvhen they are spoken to his prejudice this is convitium if especially in this they suffer for the truths sake or if after repentance former faults be cast up to a person as if one should have called Paul a blasphemer still even after his conversion and repentance of this vvas Shimei guilty by railing on David 6. Both these sorts of lies are either spoken or received and not aftervvard rejected as David too hastily received that false report made of Mephibosheth by his servant Ziba and thinking it not unlikely because the reporter made it seem to be so did therefore conclude it vvas truth and did not reject it aftervvards or vvhen at first received yet after upon better information it is rejected 7. Again this wronging of our neighbour by words is either of him when absent and this is backbyting which often is done under pretence of much respect that the report may stick the faster in such like words as these He is one I wish well and should be loath to have him evil r â—ported of but this is too evident this is the truth c. this is susurrare to whisper Or it is of him when present so it is a reproach and indignity or upbraiding 8. Again this backbiting and reproaching is either direct so that men may easily know we bait such persons or it is indirect granting somewhat to his commendation and using such prefaces as in shew bear out much love but are purposely designed to