their owne estate therefore others come and bring in false reckonings and make false accounts and so they be deceiued and thinke themselues in a verie good plight when in truth they are most wicked and miserable Therefore a man must not take any more praise or commendation then that he can approue to be true by the testimonie of Gods word and the witnesse of his owne works and life beware of that that puffes vp and hardens let no man perswade vs that we be better or our sinnes lesse then they be And thus much for receiuing of those false testimonies concerning ones selfe that they come in the way of praise and extolling Now for those that come in the way of accusing and depressing For as one must not yeeld to the flatteries of other so neither must he yeeld to their false accusations concerning himselfe that tend to make him thinke worse of himselfe then indeed he ought and so to disable him to doe that good he should and also hath libertie to doe So Iob would not accord to the sayings of his friends in this case let them say as oft as they pleased that he was an hypocrite and had not an vpright heart before God Iob would not for all that consent that it was so he would not while he liued forsake his innocencie and let let goe the puritie of his cause nor would thinke a whit the worse of his former life or of his present estate for all their proofes and reasons that they did falsely alledge against him for he knew that he had many daies and times before made all euen betwixt God and himselfe he had many a time cast ouer his accounts and found himselfe acquitted of all before God that no debt remained to be laid to his charge For howsoeuer no manwhiles his life endures shall be freed from the dregs of sinne and the spots of corruption yet when he in a sight of his faults comes to repent and be sorrie for them and to pray to God for pardon for them and to beleeue that God for Christs sake will forgiue them he is as free then from the guilt and punishment of all his sinnes as if he had beene euer from the action of them Now Iob knew that he had often after this sort set all reckonings right betwixt God and himselfe and that no fault hung vpon the score vnrepented and vnforgiuen Therefore all their perswasions could not withdraw him from his faith and from clearing himselfe of hypocrisie for what euer they said his own works which he had in remēbrance God his own conscience with which he was well acquainted said that he was true sincere vpright and guiltlesse of that crime which they so sharply charged vpon him Wherefore he set them all at defiance that would offer to make challenge to his innocencie Though his wealth was gone his children dead his cattell stolne and kild his seruants slaine and his friends all gone backe from him yet his innocencie stucke to him and his assurance that he serued God in the truth of his heart and the vprightnesse of his soule abode by him and this neither his friends nor foes nor all the diuels in hell could wrest from him but he held it fast in spite of them all and that was the cause he bore his affliction so patiently and with so great comfort But now if he had embraced this false testimonie and accusation euen of good men and said alasse indeed this is true that you say I neuer had an vpright heart to God I did all in hypocrisy al in dissembling nothing in synceritie nothing in truth it is euen so I am I am an hypocrite he might and could not chose but haue held downe his head with shame and he had beene wholy opprest with griefe and vexation all his good actions would haue afforded him no iot of comfort no consolation or peace for if they had been done in hypocrisie they had beene all sinnes and he would haue had no heart nor could not haue endured to come to God nor lift vp any prayer to him for so he saith can the hypocrite pray to God at all times and thus hauing depriued himselfe of these stayes and supportes he must needs haue sunke downe in despaire and anguish This serues to confute those that whē as they be in truth soūd Christians and many infallible works of true Christianitie haue appeared and doe now appeare in them yet if the diuell eyther doe himselfe or else moue some wicked some filthie sinner to roare in their eares that they be hypocrites and that they haue no truth in them do all in dissembling and to be seene of men streight way they are readie to ioyne hands with Satan and vse their owne strength against their owne soule and will seeke out reasons to confirme the diuels false and slaunderous blasphemies but in truth to weaken their owne faith and bring much needlesse trouble and many gripes vpon their soule that if they had withstood these lies they might haue escaped Nay say ye surely it is as they say wretch that I am God hath met with me now they should not haue had power to say so had it not been so I am false all that I haue done is in vaine it was but glosing and dissembling And why so Is not the diuell a lyar and will you so easily giue him credit and that at the first But this is not well for as one should not yeeld to the vniust and false praises of another so neither must he condemne himselfe vpon so slender a ground as the diuels or diuellish mens words nay one must not so easily rob God of his praise and himselfe of his comfort And as the former persons were so easily seduced in matter of their comendation because they seldome or neuer looke ouer their sins so these are so quickly put in doubt of their vprightnesse because they doe not vse to marke what good workes they doe and to consider what graces God hath bestowed vpon them For if one would not be alwaies looking into their infirmities and searching into their infirmities but sometimes lift vp their eyes to the mercies of God to that strength which he hath giuen them against sinne and power to doe some good things and make as diligent a rehearsall of Gods benefits as of their afflictions and miseries they would not be so easily driuen from their hope and put out of comfort The diuels slaunders would not daunt them so much but they would take faster hold of Gods mercie Thus much for the breach of this commaundement The things commanded are eyther Inward contrarie to suspipition a charitable opiniō and good hope of our neighbour which must be shewed by Taking doubtfull things in the best part By defending his name if we heare him slaundered By being grieued when we heare true report of his ill deeds Outward or Generall to speake the truth from ones heart and that with a
of the worke yet for the mercie of him that accepts the worke But this true keeping must be knowne by these notes first in keeping one must aime at all ther must be a full purpose and true desire to keepe all for if one lie in any sin breake any wilfullie then the wilfull known breach of one makes him guiltie of all Secondly the obedience must be done willinglie with a free cheerefull hart as Dauid bids Solomon serue the Lord with a willing minde Thirdly the end of our actions must be good to shew our loyaltie to God to approue our harts to him in obedience to his commandements that wee may bee blessed of him and not for any other ende or intent of our owne as to bee magnified of men and to merit by them or such like He that hath all these things keepeth the law of God indeede no man can fulfill it neither is it required of Gods children that they should because they be vnder grace and not vnder the law for the rigour of it But for those that bee out of Christ this condition is proposed to them winne it and weare it keepe the law in full perfection haue happinesse in full perfection but breake it in the least title loose your saluation those which are not in Christ are thus bound but those which are his members that are made one with him by faith are vnder grace there is a more fauourable obedience required of them not to fulfill the law in the extremitie of it but to keepe the law in the vprightnesse of their harts and to doe so much as Gods spirit that is bestowed on them giues them power to doe But now to returne to the doctrine it selfe whosoeuer loues God must in this manner as hath beene spoken keepe the lavv of God This is proued 1. Iohn 5. 3. 4. This is the loue of God that wee keepe his commandements Is it so may one say then that is a verie hard peece of worke few can doe that nay saith he his commandements are not grieuous for all that is borne of God ouer commeth the world hee shewes that a christian so farre as hee is regenerate hee hath conquered the world and then Gods commaundements cease to bee burdensome for the things that make Gods commaundements heauie vnto vs is our worldlinesse and fleshlie lusts which striue against the spirit but when Gods spirit which regenerateth vs hath set downe and ouer come those lusts in that measure Gods commandements are verie easie lightsome we shall with as much comfort and quietnesse obey them as Adam in his innocencie when wee are once trulie conuerted according to the measure of our conuersion It is a most tedious thing to a christian hart to obey the diuells commandement but it is most joyous to follow Gods As if it were permitted to a christian man for the while to steale to lie to commit adultrie and to breake the sabboth or such like why his soule would abhorre it and hee would rather die then doe these things it would bee such a vexation vnto him but now to heare the word to pray to confer to doe workes of mercie and the rest of this kinde it is euen a recreation and delightfull sport for him to doe them for Gods commaundements are pure and holie and doe delight the hart so farre as it is pure and holy So Iohn 14. 15. If yee loue me keepe my commaundements and I will pray the father and hee shall send you another comforter As if hee should say hee that loueth mee best and keepes my commandements most shall haue trouble and miserie but let not that trouble him for hee shall haue my spirit which will comfort him and sustaine him in all his miseries But I doe keepe Gods commaundements and haue a care to bee obedient vnto Christ then Christ sayth verse 21. Hee that hath my commaundements and keepes them one must first haue them afore hee can keepe them haue them in knowledge and vnderstanding haue them in memorie haue them in Iudgement and affection and then fall to keepe them in action doe this and then indeede you loue Christ but many talke of louing Christ and what good freinds they bee to Christ but try them a little by their workes and you shall see that they neither haue Gods commaundements nor keepe them and so farre as they faile in these things so far they faile in the loue of god and prouoke God also not to loue them This serues to confute those disordered persons in whom one can see nothing but open rebellion against Gods law open breach of the sabboth and manifest contempt of Gods word and yet tell them of it and come to aske them if they bee not ashamed thus in the face of the worlde to proclame enmitie against God then first they fall to shifting and cloaking but if you come with so good proofe and ferret them out so soundlie that they cannot denie it but are conuinced to their faces why then this is next what are you without sinne haue you no fault doe you keepe all Gods Commaundements yes miserable man there are faults in the best But this is blockishnesse for is there no difference betwixt falling by frailtie and through infirmitie and liuing and lying in a sinne and allowing ones selfe in the committing of it that frailtie is in Gods elect children but this wilfull disobedience and maintayning is in hipocrits that God puts away and regards not this hee will neuer put away vnlesse there be an amendement and greater soundnesse for such persons loue not God and it is just if he plague them and pursue them as his enemies This likewise serues for the great comfort of Gods children that doe their best endeauour to keepe all Gods commandements and that with a vvilling hart and good intent and minde not thinking to merit any thing by them for they know God must still shew mercie euen to those that loue him and keepe his commandements This I say comforts all them for when hee hath done all hee can hee comes short and faileth but yet God will shew mercie this word may reioyce them for hee will shew mercie as if hee had saide though you come farre short of that you should and would yet so long as your hart is true God will shew mercie for hee requires not fulfilling but keeping if one will stand to himselfe then hee must haue either perfection or confusion but if hee trust to Christ then hee is vnder grace there is mercie in Christ pittying and rewarding rewarding all their good and pittying and passing by their infirmities Thus much for the second commandement now followes the third in these words following Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that takes his name in vaine THE summe of this third commandement is to teach vs that wee should not profane the name
Gods name in vaine which way so-euer one doe not keepe his oath nor commit the euill he sware too yet he sinned in that he made no greater reckoning of Gods name but to take it vp lightly and pawne it afore he had considered whether he had lawfully so done or not and if he doe keepe his wicked oath that is most of all sinfull for then he makes God an author patrone and calls him for a witnesse and allower of his euill So that for one to sweare he will be meet with such an one that hath done him wrong that he will be reuenged of him or such like this is a grieuous profaning of Gods holy name for Gods name should feare vs from euill not binde vs to euill Thirdly Gods name is exceedingly dishonoured and polluted by swearing falsely by forswearing ones selfe which is most vsually called perjurie This is an horrible sinne tending to a most fearefull damnation for if one shall giue account for euerie idle word as Christ saith and if one be subject to damnation for euerie vaine oath as Saint Iames affirmeth then what shal be-come of those that will dare to call God to beare witnesse of a false thing and beare themselues out in a lye by pretending his name Therfore in Zaccar 5. the Lord shewes that his curse like a fretting leprosie shall come vpon the forswearer and vpon his house to consume him and deuoure his posteritie and substance and shall eat into them like a fretting leprosie till it haue brought them to naught And in the 15. Ps it is set as a note marke of a true christian that hauing sworn to his hindrance he will yet keepe his oath Then how far is he from a good man that will of purpose sweare that which he neuer purposeth to performe and set a better coulour vpon an vntruth by garding it with an oath For it were better loose any commoditie then of Gods fauour and suffer damage in any thing then in the matter of Gods glory Now the circumstances doe aggrauate this sinne It is verie wicked and cursed if it be in a priuate place and in a priuate cause But when one comes before a magistrate in a publique assembly and in a matter publikly knowne and to be publikly tryed according to the truth and justice then to winne credit to a lye and vniust dealing by calling the true God to vvitnesse and to behold is most notorious and euen to lye against the holy ghost as Peter saith to Ananias And this is to bring a many sinnes into one to be a theefe and rob the innocent to peruert justice and trueth and therefore when one comes to be a witnesse before the face of the congregation in judiciall manner then purposely vppon set mallice to shrowd and thrust forward a lye as it were vnder the protection and safeconduct of Gods most holy name is one of the highest and sorest breaches of this commandement and abuses of his name Now the way to preserue one against all these abuses of Gods name is to feare an oath as in Ecclesiasticus setting a good man and opposing him to a sinner he giues him this marke that he feares an oath and if one be a frayde to accustome his tongue to swearing he shall not easily be ouertaken with wicked and much lesse perjured swearing but he that hath so lauish a tongue as it can with as much facilitie and nimblenesse poure foorth oathes as any other words he is in continuall daunger to fall into that foule and most odious and hatefull sinne of perjurie And thus wee haue heard how this commandement is broken Now where God forbids any ill he commands the contrary good Therefore we must see what it commands It commands generally to glorifie Gods name As is shewed in the Table following Gods name is glorified in life by a godly holy liueing in christian profession speach or without an oath in speking of Gods words titles attributs works reuerently and to good vse and edification in the lawfull vse of an oath by obseruing these rules in the persons or making that hee be a christian beleeuer else hee cannot sweare lawfully taking that he do require and will accept an oath else there is no calling thing that it bee first true in judgement and knowledge secondly a matter of wait and importance thirdly taken with great feare and reuerence of gods name FIrst for life a christian is bound heere to behaue himselfe so that his whole conuersation may bring glorie to the name of God He must so profit in knowledge and conscience by the word of God which he professeth make such a good proceeding in pure religion as that he may beautifie his religion by a blamelesse and vnspotted behauiour Thus in Mat. 5. Christ saith Let your light so shine foorth that men may see your good works and glorifie your father which is in heauen He would haue christians be as lights and the light which they must send forth on euerie side must be a gratious and christian behauiour that men seeing beholding these beams may glorifie not them and commend them for this a Pharise will doe seeke to haue men magnifie him and speake well of him but a christian must desire that by his meanes men may be brought to magnifie the profession of God and to speake and think most reuerently of that word that hath wrought such grace and such reformation in them The life must be the first beginner in religion or else the speach is but ridiculous as the Lord saith What hast thou to doe to take my words within thy mouth and hatest to be reformed One goes beyond his calling and commission when he dare call himselfe a christian and God his father and will not yeld obedience vnto his commandements in his practise So 1. Peter 2. 12. Haue your conuersation honest among the gentiles c. that they may glorifie God in the day of their visitation q. d. Therebe many of Gods elect that are as yet vnregenerate and as bitter against Gods truth as any of the reprobates and will speake as ill of profession and professours as any other but God will visit them hereafter by his good spirit and the sunne of grace shall shine in their darke harts to their enlightning and Gods word shall work faith repentance in their harts who when God hath shewed the same mercie to them that in former time he did to you shall magnifie God for those good things that haue bene in you which haue caused them that bare an hard minde to religion afore to loue and like it so much the more now And though they stand out long yet at length they shall be wonne and then they will magnifie God And euen bond men are commanded notwithstanding their low estate the basenesse of their condition yet to bring some glory to God and win some reuerence to their glorious profession by their good dealing No man is
troublesome abundāce of the wicked for they may say the Lord our God hath giuen vs these thinges Therefore if God be true and iust if he be the Lord of heauen and earth if they cast themselues and their trust vpon him hee will cast all thinges good and necessarie vpon them in the due and fitte time or if they haue some outwarde wantes they shall bee recompenced with inwarde and better comforts And thus much for the eight commandement concerning the duties of all sortes of men in respect of their place superiour or inferiour The sixt commandement followes Thou shalt not kill And this commandement respects the person of our neighbour commands to procure his wellfare good safetie of his soule and bodie It bids vs to loue our neighbour as our selfe and forbides all kinde of crueltie and wante of loue The parts of it be Forbidding things in Omission to Bodie Soule commission Commanding What the thinges of omission be that are forbidden concerning the bodie it may appeare in Math. 15. Where Christ condemnes some as goates limmes of the diuell and firebrands of hell because they gaue not meate to hungrie and drinke to the thirstie and clothed not the naked and visited not the sicke and imprisoned and such like So that the omitting of these duties of mercie is an inditement stronge enough to bring such persons to hell And Luke 16. In the parable of Lazarus and Diues Diues is condemned for want of mercie that hee had enough to bestow on pride and vanitie and pompe to set out himselfe but nothing to giue to his poore and comfortlesse brother sheweing the doome of all such wretched persons such as Iohn saith which haue this worlds goods and yet let their Godly brethren want shutting vp the bowels of compassiō frō doing good the charge of crueltie and want of mercy lyes heauie vpon such for he that turnes his eare from the crie of the poore shall crie himselfe and not be heard An other thing of omission is when he neglects to pay the due wages and recompence for the worke of any poore man For if it be a miserable sinne not to doe good freely where neede requires it is much more abominable and damnable not to giue a due debt and reward of the worke So Deut. 24. 14. Thou shalt not oppresse an hired seruant thou shalt giue him his wages for his day nor shall the sunne goe downe vpon it This is condemned as an vniust and vnmercifull thing that when one hath hired a seruant or any to doe his worke when the worke is done he should either giue him no wages or else giue it him in conuenient and due time but hee must seeke for it when he should haue vse of it for his releife and God saith there if such a one be pinched with necessitie and crie vnto God God will heare and reueng his wrong And Iob to proue himselfe no hypocrite vseth an imprecation concerning this sinne in chapter 31. that if he haue eaten the fruite of his land without siluer and hath not paid the wages to him that telled it and brought in his haruest or if the furrowes of his land haue cried together against him then let his grounde bee accursed as indeede he had beene an accursed person and broken this commandement in an high degree And if he had done so the verie earth would haue cried the furrowes would haue made a complaint against For two sinnes there be in the second table that makes the land crie to God that he can haue as it were no rest till he take vengeance the one Sodomie and the other oppression and crueltie against this commandement As afore in Deutrimonie and in Iames he saith Howle you rich men and why what miserie is neere why the crie of the poore oppressed by you is come vp in the eares of the Lord When one gets his good so ill and enricheth himselfe by withhoulding other mens dues though the man should be silent and say nothing yet his necessitie his bellie and his backe would make an hideous outcrie before God til he had executed his vengeance And for sinning in this branch of this commandement Iehoiachin was blamed Ierem. 22. 13. to 20. vers Which is so much the rather to be noted because most men thinke that the differences of persons may make some excuse for their sinne but it is not so For if any might vse the laboure of an other without recompence then might the Kinge who is the soueraigne Lord of all yet he being a King is reproued by God for this it is said he built his house without equitie how is that proued he vseth his neighbour without wages and giues him not for his worke and for this cause and his filthy couetousnesse God would not vouchsafe him the commō honour of men to be couered with earth whē he was dead but he should be buried as an asse his skinne puld ouer his eares stript of all hee had and then dragd without the Citie throwne out that his carcas might be food for beasts birds and what was his crime why this he did not reward the poore but serued himselfe vpon them And this commandement is broken in omission of thinges pertaining to the bodie as in not doing workes of mercie and in not paying wages and dues to those to whom they are due The omission of the dutie to the soule is either of superiours or inferiours Of superiours as first and cheifly of the minister if he doe not preach and admonish his people plainly and fathfully he is guiltie of murdering distroying their soules As in Ezek. 32. If hee tell not the people of their sinnes they shall die in them but the bloud shall be required at his hands and if hee doe tell them though they amend not he is free as Paule saith I am innocent of the bloude of you and why because I haue tolde you all the counsell of God and kept nothing backe And for other gouernours also as the parents and masters of families for euerie man is a bishop in his owne familie For so he saith in Deut. Thou O Israell shalt teach these thinges vnto thy children thou shalt talke of them c. Those then that haue no care to teach their children and seruants to know God or to come to the word of God wherby they may be sanctified and brought to saluation such embrue their hands with the bloud of their soules and are guiltie of crueltie because through their negligence they let those that are committed to their charge to run headlong into their owne distruction Such are those against whose soule this charge shall lye harde at the day of the Lord That neuer so much as will their inferiours to come to heare Gods worde and to such exercises as may encrease their knowledge but rather permitte yea encourage them to breake the Lords sabboth and spend it in foolish and wicked exercises either at hōe or else
to offend and greiue euery one and to stirre them vppe against them but kindnesse will doe euery thing that may winne peace and auoide all thinges that may hinder it or breede strife yea he that is truly meete will rather in matters belonging to himselfe part with his right in some part and be content to want some thing that is due vnto him then he will raise vp contentiō and strife And he that doth not thus is not truly curteous and therefore also not much set by of God The second inward dutie is compassion and pittie the former belongs and is to be performed to all men in time of their greatest posteritie but this is proper to these that are in some affliction and miserie now this compassion and mercie is to haue a fellow feeling of the griefes and afflictions of other men to weepe with thē that weepe to mourne with them that mourne to beare the burdens of those that be weake and so fullfill the law of Christ This is commanded Coloss 3. 13. Now therefore as the elect of God holy and beloued putte on the bowels of mercie He wisheth them as they would be sure of their election and haue a sounde not of their holinesse and that God loued them then let them put one the bowels of mercie let the miserie of other men enter into their hearts and make their bowels yearne euen as if their owne Now this compassion and feeling must bee both to the soules and bodies As for the soules we haue an example of Christ Iesus that seeing the people as sheepe without a sheapheard in an hard case for matter of their soules he had compassion and mourned in his soule for them and so hee wept ouer Ierusalem when he saw them so stubborne and so to resist the grace of God and the good meanes of their peace And Paule saith to the Corinthians that when he heard of the incestuous man he writt vnto them in many teares sorrow as if all most the sinne had beene his owne But contrarie vnto this is the mercilesse and pitilesse heart and behauiour of such that are so farre from weeping and mourning for the sinnes of other men and from hauing any pittie vppon them as that they despise them and contemne and make a iesting talke of it to their disgrace rather then pray for them or greiue for them to their helpe and amendment yea and worse many be so diuelishly minded and so resembling the diuell their father as that nothing reioyceth them more then to heare of an other mans fall especially if he haue beene a professour and stood for religion then if he fall it is such good newes and makes them as glade as if they had gotten a great bootie But little doe they know how they sinne against their owne soule and prouoke God to let them fall into the same sinnes and to giue them vp vnto worse offences that after they may finde the same entreatie and others should reioyce and mocke at their fall as they haue done at the fall of an other and indeede a pitilesse heart and dealing towards an other mans slip is the next way both to make themselues fall into the like sin shut vp the hearts of men frō shewing any cōpassion vnto them Also for matttes of the bodie we must be touched with the greefes of other .. as Heb. 13. 3. Remember those that are afflicted as if ye were also afflicted And we must be as mēbers of one bodie now we know that the members be all pertakers of the greefe paine if any one yea but the meanest suffer any thing and so if we haue that loue that ought to be in the hearts of christians we cannot chuse but we shall feele in some part the afflictions of christians and see that they shall in some parte also pertaine vnto vs. And this the example of Iobs frends Iob. 2. 11. shewes it is said that hauing heard of the miserie whereinto Iob was suddenly cast they came to him What to doe not as common custome is to bid him be of good cheere and we hope he shall doe well and such shittle comforts for noe man can giue sounde wordes of consolation vntill himselfe haue a true spitit of consolation but they came to lament with him they wept with him rent their cloths and sat down with him mourning They hearing their freends woe would let him know that they were touched with it and therefore they shew it by crying and sitting on the dust making his case theirs so neere as might be And if one be thus sensibly affected with other mens sorrowes this good effect will follow that they will be very readie and willing to releeue them and shew workes of mercie vnto them As if one part be troubled with a kinge paine you neede not make a long oration to stirre vp the other parts to vse the best meanes they can to ease and helpe it for they are pertakers of the greefe But for want of these bowels of mercy it comes to passe that men be so hardly drawne and hailed to any worke of mercie that it must be puld from them by maine strenght and so many arguments so many reasons so many inducements must constraine them to it before they will yeelde and then when all this is done they droppe out with a thing of nothing nothing to the purpose and those that be bountifull and liberall enough in matters of vanitie and lust be so holdfast and sparing for workes of mercie that one can hardly wring a pennie from them by all the perswasions hee can make and what is the matter they be so slow and vnwilling because they haue not nor will not haue any sence of other mens miserie but putte away all consideration and regard of these thinges and giue themselues holy to pleasure And therefore in these matters they will cost them many teares and bring thē noe good hereafter but much sorrow they care not how farre they runne and what charges and expences they bee at but for worke of mercie and dutie of compassion that will further their reckoning and comfort their soules and doe good to the Church and Saints of God it comes so slowlie so heauily as though it were all lost that is that way bestowed And the cause is because they haue a heart mercilesse and voide of compassion Now the outward duties follow And these are three in number especially to be regarded The first is an amiable and louing behauiour of ones selfe towards others for as a sowre looke an auster contēptuous gesture breakes this commandement in that it alienates mens hearts from vs and is a preparatiue to hatred so it is a fruite of loue and a part of keeping this commandemēt that one should by all good and gentle cariage of himselfe shew his loue and willingnesse to doe good so neere as he can to all And this is a thing noted in Abraham as a matter
God vvill call for him and he must leaue his riches behinde him and come naked before the iudgement seate of God But if they would know how to vse riches well let it not be in putting trust in them or in looking bigge and proud and sowre for this will make them hatefull to God and man but let them be mercifull let them doe good and distribute and this will be a sure foundation for themselues by so doing they shall be loued both of God and man no better treasure against an euill day then that which hath beene laid vp in works of mercie So in Prouerbs 11. 17. He that is mercifull rewardeth his owne soule This is the benefit of mercie that one doth two good things at one time he stops two gaps with one bush he both helpes and comforts his distressed which is his owne flesh and more then that he furthers his owne reckoning against the time of account For when God shall come to take a view and search how euerie man hath ordred the goods committed to his hand as certainly he will one day let foolish men promise to themselues what libertie they will and flatter themselues that all is their owne and euerie one may doe with his owne what he will yet they shall finde it is Gods and to be vsed and disposed according to his will and when such an inquirie comes this will bring most vnspeakable comfort to a mans soule when vpon his death-bed and when he is now to leaue his wealth he can with a good conscience repeat to God how he vsed his wealth and can hold vp his head before God and say Lord thine it was and I did know I was but a steward and therefore I disposed of it according to my masters will I spent it not in seruing my lustes and mad desires but in the seruice and to the glorie of God I was more willing readie to lay out twelue pence to Gods glorie and the releeuing of a poote member of Christ that stood in need then one pennie in setting vp my flesh and pleasing the vaine and foolish affections of my flesh when one can thus speake to God and make such a reckoning he shall then well perceiue and feele to the exceeding ioy of his heart what reward he gets to himselfe that giues an almes and shewes mercie liberally to an other And the Apostle Paul saith that he that soweth plentifully shall reape plentifully comparing liberalitie in works of mercy to sowing and so it is indeed and shall yeeld a better and more plentifull crop by how much the seed it selfe and the ground on which it is sowed is better then any other So Ose 37. The righteous is mercifull and lendeth and his seed inioyeth the blessing meeting with an obiection that seemes to arise indeed I would faine be mercifull and doe good I know it is a good thing but alasse I haue charge I must prouide for my children the father must lay vp for the children and he is worse then an infidel that prouides not somthing for his family But God wil haue one lay vp and prouide and store something for his posteritie and therfore he bids him be merciful for he will neuer bequeath a better portion and a richer legacie to his seed then when he doth many works of mercy euen for their sakes for God promiseth they shall enioy the blessing of their goodnesse He saies not they shall be rich and haue the world at will for a man may liue in as much ease and wealth and pleasure as Diues did and yet goe to hell when he dies but they shall haue the blessing which imports thus much they shall haue Gods fauour to bring them to heauen he will blesse their soule and conscience and they shall haue beside so much wealth as may stand with this blessing Not so much as to make them proud idle for that were the way to make them cursed but so much as shal haue Gods fauour to bring them to heauen he would blesse their soule and conscience and they shall haue beside so much as may stand with this blessing not so much as to make proud and idle for that were the way to make them cursed but so much as shall suffice to make them thankefull and profitable in the Church And this blessing they shall haue not as a guest to salute them and away but as an inheritance that shal abide with them and helpe them for euer Thus much for the right vse of ones owne Now followes the next point in the right cariage of our selues towards our neighbours and that is called Iustice which consisteth in two things in getting and restoring Iustice in getting is when one gets by lawfull meanes in a lawfull calling Not by gamning and such meanes without any sufficient consideration and exchaunge for this is theft these be cursed meanes that bring a curse vvith the vnlawfull gaine and such a man makes himselfe excommunicate in the hearts of Gods people and brings hardnesse of heart vpon himselfe and much mischiefe beside But if the calling wherein a man exerciseth himselfe be warranted and sanctified of God to this vse then care must be had and that as much that the meanes which one vseth in his calling be agreeable if it be by dissembling and lying by false weights or false measures by false commending or discommending aboue measure or by any such like vnconscionable waies this is vniustice and a breach of this commaundement Therefore let the calling be good and the meanes good and then a man may with a good conscience take the blessing And this is iustice in getting now for restoring This must also be obserued that if any haue in former time beene craftie and deceitfull and dealt iniuriously with his neighbour though happily it be hidden from men and the world cannot lay it to his charge yet his owne heart knowes it and his owne conscience will not passe it ouer so but he must heare of it If I say ones soule tell him that he hath thus wrongfully entreated his neighbour if he will be accounted a iust man and haue the former offence blotted out and the mouth and clamour of his conscience stopt from those fierce and bitter accusations whereby it vexeth and disquieteth vnrepentant sinners he must see that he make restitution let the seruant goe to the master and the goods returne home to the owner who hath the right title vnto them This is commaunded Leuit. 6. 2. If any sinne and committ a trespasse against the Lord and denie vnto his neighbour that which was taken him to trust c. then in the first verse he shall both restore it in the whole summe and adde the fifth part more thereto Where the holy Ghost appointeth that if a man haue beene any way iniurious to his neighbour eyther by denying that which was lent him or hauing found a thing lost and knowing the owner by retayning it or by
THE BRIGHT STAR VVHICH LEADETH wise men to our Lord Iesus Christ OR A familiar and learned exposition on the ten Commandements gathered from the mouth of a faithful Pastor by a gracious young man sometime scholler in Cambridge Ruth 2. 17. Ruth gleaned and carried it home to her mother LAEORE ET CONSTANTIA LONDON Imprinted by Iohn Harison for Thomas Man dwelling in Pater Noster Row at the signe of the Talbot 1603. To the Christian Reader CHristian Reader the good prouidence of God hath vouchsafed thee benefit abroad by the labours of a reuerent faithfull Pastor which he meant only to his owne flocke at home These fruitefull doctrines which in this booke are offered to thee were receiued from his mouth but neither penned nor perused by himselfe nor published with his consent or knowledge for had he been willing that they should be exposed to open view he would haue garnished them with richer attire and yet with modestie according to the Apostles rule 1. Cor. 2. 1. Without affected excellencie of words or carnall wisdome They were collected by a godly ingenious young man whose diligent attention and painefulnes deserne no small commendations yet what hand or memorie can follow so fast the fluent speech of an eloquent Preacher as to set downe all in the same forme and elegancie wherein it is deliuered Moreouer at the printing diuers faultes haue escaped both of Orthographie poynting and method in some places But howsoeuer it is a religious and well seasoned heart will finde and feele herein such comfort and light as that light and slender defects will easilie be passed ouer And let not God be defrauded of his due praise who hath multiplied that food to feast so many which of man was appoynted to feede so few And here is that in some degree verified which 〈◊〉 Sauiour foretold his Disciples Luk. 12. 3◠What ye haue spoken in darkenesse shall be heard in light and that which ye haue spoken in the eare in secret places shall be heard on the houses Well good reader let this and such other wholesome writings kindle thy desire to the preaching of the word that thou maist be more frequent in hearing and iudicious in vnderstanding Beware thou grow not conceited of a sufficiencie to be found in reading good bookes and so begin to distaste the Ministerie they are not ordayned to kill our appetites to the word but to sharpen them And so I commend thee to the Lord who of his mercy graunt thee wisdome with good successe to thy euerlasting happinesse thorough Iesus Christ Thine in the Lord R. C. A necessarie Table referring the Reader to the principall matters contained in this booke A. ABoundance of loue breeds aboundance of patience Fol. 20 Abrahams offering vp of Isaac 33. his curtesie 46 Abusing of Gods titles 49 Abusing of his properties 50 Adams disobedience 3. 98 Adulterie 53. 54. 55 Agnus Dei 38 Ahabs sinne 38 All disorders of the second Table from the fift command 1 All duties contained in the commandements 2 All scripture proceedeth from God 1 Anger 48. 40. B BEginning of wisedome feare of God 20 Behauiour of a christian 54 Benefits by the loue of man and wife 19 Blessing for keeping the Saboth 90 Body abused 57 C CArnall reason 22 Charmes and spells 48 Children of God must not faint 11 Children 41. 2. Christ came to obey the lawes 3 Christ Iesus Lord of the Saboth 64 Christians 54 Commandement first 1 Commandement second 28 Commandement third 43 Commandement fourth 61 Commandement fift 1 Commandement sixt 37 Commandement seuenth 51 Commandement eight 57 Commandement ninth 80 Commandement tenth 97 Comparison betwene the lawes of God and men 2 Commandement broken as well by omission as cōmission 55 Confession of sinne 56 Contentednesse ones estate 73 Compassion 45 Correction for children 6. It must be done with compassion 8. With prayer ibidem Couetousnesse 51. 68. 69. 100 D DAie of judgement 47 Damnable to spend time idely 71 Dauid is perswaded by Abigail 4. his presumptuous sin 7 Death 47 Delight in Gods commandements 25 Deliuerance from Pharaoh 11 Disobedience to God 40 Diuell 47. 86. He is the author of oat 51 Drunkennesse 51 Duties of a child 3 Duties of seruants 11 Duties of husbands and wiues 19. 21. 22 Duties of publike persons 25 Duties of Majestrates and people 29 E ELI his to much loue to his children 13 Eli his pacience 57 Elder persons dutie 33 Enemies of Daniel 84 Enclosers of land 70 Euill conscience 80 Enuie 40. The causes thereof ibid. Enuie murtherer of him selfe 41 Enuie guiltie of murther two waies ibid. Examples of obedience 6 F FAlse swearing 53 False witnesse 89 Faithfulnesse in seruants 13. In husband and wife 21 Fasting 36 Feare of God 19. 50 Flatterie Flatterers 91. 93 Foolishnesse vncharitablenesse the cause of ill suspicion 81 Fruits of the spirit 10 Frugalitie 74 G GEsture offensiue 41 Glorifying of God in words 55 Gods nature 1 God is Iehouah and why 8 Gods benefits generall speciall ibid. God the author of the ten commandements ibid. Gods cursings and blessings 3. His goodnesse 9. His insight into man 14 Gods name taken in vaine 44 Gouernors must see the Saboth kept 8 H HAbakucks feare of God 23 Hearing 36 Herods incest 5 He that breakes one commandement breakes all 6 Hezechias patience 57 Honestie 29 How to employ the Scriptures 49 Humilitie 39 Husbands must dwell with their wiues 22. Edifie them by example 23. By instructions ibid. He must honour her which consisteth in two things 24 I IAcobs trust in God 26. His Obedience 5 Iacobs diligence 6 Iehouah what it signifies 7 Iealouzie what 37 I am thy God what it implies ibid. Idlenes a sinne of Adam 72 Idlenes 65. 75 Idle persons pouerties prisoners ibid. Images forbidden 29 Images are teachers of lyes 33 Idolatrie Idols ibid. 34. Instructions for householders 82 Instructions for seruants 83 Inferior guifts 32 Iobs mildnesse 3. his zeale 15. his pacience 57. his feare 25. his trust 27 Iosephs feare of God 20. His dutie to his father 3 Isaie his feare 21. 25 Iustice 49. It consisteth in getting and restoring 73 K KEeping of the Saboth day holy in what it consisteth 73 Kindes of lyers two 90 Kings 29 Kings chosen by lots 39 Knowledge of God wanting all disobedience groweth 16 L LAzinesse 57 Liberalitie 75 Lies against ones selfe 85 Lying tongues make three mortall wounds 87 Life of man consisteth in the blessing of God 74 Lots 36 Loue. 17. Loue of God 18 Loue to seruants and children 81 Loue of the husband to the wife 19 Loue is armour against jealousie 20 Lusting after other mens goods 57 M MAnasses repentaunce 8 Manna 78 Marriage 57. Maraiage for children 8 Mary Magdalen 78 Meanes to auoid adulterie 54. 55 Meditation on the word 16 Meditation on Gods curses necessarie ibid. Masters 11. 19. 101 Mercie power justice infinite in God 8 Mercie to the needie 48 Ministers dutie 25. they must be good examples 29
Moses and Aron 88 Moses patience 12 his staffe and the power thereof 88 Mothers dutie to her children 8 Murther either secret or open 43 N NAture of man 20 Nature of the Storke 5 Nabuchadnezzar 88. 89. 32. Neighbours 97. they must be loued as our selues 44. Nehemiah commended 84 Night of the sabboth to bee spent holilie 72 Note of the feare of God is feare of his word 23 O OAth 36. 51. Oath lawfull 57 Obedience 17 Obedience to God must come from the hart 5 Obedience of children 3 Obedience of the wife 22 Offence in words 41 P PAtience 11 Papists care little for the sabboth 6 Papists superstitions 35 Parents 40. 2 Parents dutie to their children 7 Paule his feare 20 Perfit loue casteth out feare 19 Periurie 53 Peoples dutie 25 Peace a branch of meekenes 44 Praier 36. 67. 74. Praier for Parents 6 Preparation to the first commandement 1 Pride 50 Punishments for breaking the sabboth 71. 78 R REading the word 36 Receiuing of the sacrament ibid. Reason of the second commandement 37 Remembrance of the sabboth day 70 Reasons why to obey the sabboth 74 Reuerence of children 3 Repentance 67. 88 Rewards for keeping the sabboth 72 Riches improfitable 59 Rules to bee obserued in correction of seruants 17 S SAboth day why consecrated 90 Saboth day 61. 62. Instituted in Paradice 63. First the day of rest 65. Now the Lords day and why ibid. Sacraments 17. 82 Salomons dutie to his mother 3 Seruants 55. 11. Their seruice of God 13 Seruants more to bee regarded then goods 100 Sinne. 98 Speach 46 Spells 48 Spirit of God the spirit of truth 90 Subjects dutie 29 Superiors in gifts 32 Suretiship 67 Suspition 94 Superstition the hatred of God 39 Strange Gods 13 Strange apparell 57 Swearing 51. swearing wickedly 52 T THe law deliuered 1 The tables broken 2 The workes of the Trinitie 2 Thankfulnesse of children 3. it consists in two things 5 The feare of the three children in the furnace 24 The brasen Serpent 33 The Cherubines ibid. Theft 71. 72 Temperance in meat and drinke 53 To auoid idolatry is to auoid Idols 31 To honour what 1 Trust in God 26 Truth 96 V VAine swearing 52 Vaine iangling 46 Vineyard of God ibid. Visitation of the sicke a priuate worke of the sabboth 73 Vnreuerent speeches of Gods workes 51 Vncleanenesse two fold 56 Vowes when to be vsed 36 Vse of Gods words 47 W WAntonnesse 57 What God hates hating the world 78 What it is to feare God 20 What to bee done on the sabboth day 71 Wee must loue God 16 We must not bee discouraged wanting meanes 71 Why children should first feare their mother 3 Wherein children must obey their parents 4 Wicked impietie to make an image of Christ 32 Worshipping of Images 34 Word of God 47 Wonders in Aegipt 88 Worldly crosses 11 Z ZAcharies vprightnes 7 Ziphiâ—â— 84 FINIS AN EXPOSITION VPON THE TEN COMMANDEMENTS Exod. 20. 1. God spake these wordes and saide I am the Lord thy God which brought thee out of the land of Egipt out of the house of bondage THESE wordes containe a preparation to stirre vs vp to keepe the law of God partly in generall to all the keeping of all the commaundements Partly more specially to the keeping of the first That preparatiue which pertaines generally to all is in these words God spake It seeeth they haue God for the author of them therefore wee must settle our selues to obey them without gainsaying because God will not bee disputed withall The preparation to the first commandement more specially is drawne partly from the nature of God partly from his benefites His nature where hee saith I am Iehouah which signifieth the essence of God incommunicable to any creature From his benefits either generall in those words thy God i. One that haue bound my selfe in couenant with thee to bee thine and to do thee good in matters for this life and the life to come Or else speciall in the last wordes which haue brought thee out of the land of Egipt signifieng that hee had prooued and shewed himselfe to bee their God by drawing them out of that bondage and because the mercie of God might more appeare in their deliuerance hee shewes the grieuousnesse of the state out of the which hee deliuered them it was an house of bondage i. a place of most extreame slauerie Sith hee is thy God then and hath beene so kinde vnto thee thou must willingly acknowledge him and him onely to bee thy God God spake these words In that it bringeth the author of these wordes hee saith God spake them This doctrine ariseth to vs that God is after a speciall the author of the tenne commaundements they are his words more specially then any other And as all scripture is to be regarded as proceeding from God so more especially these tenne words because they bee after a more peculiar sort Gods words That this is so it is proued plainelie in Deuter. fiue verse two and twentie Where Moyses hauing repeated this law sets downe two priuiledges that it had aboue all other scripture to winne the more authoritie vnto it First hee saith these words the Lord spake vnto all your multitude noteing this vnto them that whereas the ceremoniall and indiciall lawes were deliuered by the ministery of Angels and the other scriptures by the meanes of the men of God the Prophets these wordes and these commaundements God himselfe as it were in his owne person full of Magestie and terrour accompanied with all his Angels in a flame of fire did pronounce so terribly in the bearing of them all as that they trembled and came to Moyses requesting him that they might no more heare God speaking on this manner for if they did assuredly they should die for feare wherefore in this first regard they must bee exceedingly reuerenced because Gods owne voice did speake them Secondly for the writing of them they were not written as other scriptures which Saint Peter saith holy men of God write according to the instinct of Gods holy spirit within them but God him selfe did write them as it were with his owne finger not vsing thereto either men or Angells as instruments Yea at the first hee made the Tables himselfe also that there might bee nothing seene wherein was not the immediate worke of God vvherein they were written but afterwardes when Moyses brake them before the Isralites that had made the goulden Calfe to shew that they by their idolatrie had broken the couenaunt and vvere vvorthie to be cast off then though God did bid Moyses make the second Tables yet himselfe write the law not vsing thereto the ministry of any of his creatures shewing that in this regarde they bee more specially GODS wordes and so more to bee regarded And besides this testimonie diuers reasons may bee vsed to shew that these are GODS owne inuention and wordes after an extraordinarie manner For first the wonderfull and perfect holinesse that
pardon know that the iudge comes to deliuer him to doe him good Also when we heare of gods goodnes and patience and mercy this will bee but a vexation to vs vnlesse wee know that he bee good mercifull to vs. This addes to the griefe to heare that God is good if we must not feele it for then the wicked hart obiects thus they keepe a preching that god is good mercifull gratious I know not what but what is this to me that he is so to others I am sure he is not so to mee I must goe the broader way his mercy is shut against me This vexeth the guilty consciēce to heare that such good things be laid vp in store for gods children but he must tast of none of them As for a poore beggarly fellow that hath nothing to heare tel of large possessions great reuenues that must be left to such such an one This is a tedious anguish vnto him makes his misery more bitter So that nothing can moue or alure vs to obey God til we know that he is good to vs will giue vs saluation The vse of this is that would we euer yeeld any cheerefull obedience to God thē let vs feele the truth of that which God speakes that hee is our God our sauiour hath done more for vs then any other can therfore we will obey him aboue all To this intent then we must examine our selues whether God hath wrought those things in vs which he doth in those whose God he is As first for God the father he regenerates vs begets vs a new by the word of truth try then whether we haue this note in vs or not Doth the word of god abide in vs are we begotten a new hath the seede of immortalitie made vs new creatures begun to work immortality in vs then conclude sure God is our God Secondly God sheds his loue abroad in the harts of his childrē and makes them cry Abba father This is not so in men they when they beget a sonne cannot beget a child-like affection in him but often children be rebellious stubborne But if God beget a child to himself by the seed of his word he makes him haue an affection to him as to a father if then we haue this affection to God that we loue him as our father certainely this is his work we are his children Also God the son Christ Iesus wher he comes he kils sin he abates our lust worldlines works a fresh spring of grace holines But if we feele no working of his death in vs to mortifie our sinne then how can we know that he dyed for vs. If the power of his resurrection haue had no effect in vs for our sanctifying how can we beleeue that he did rise againe for vs. So for God the holy ghost wher it comes it conuinceth the world of sinne Afore a man can say much for his sin he can defend hath with to say many things for it will hold vp his head in maintenance of it But when Gods spirit enters into the hart once that sets one downe and makes him he cannot looke vp till he haue confessed his sin craued pardon ben ashamed of it throughly But many men ther be that would be thought to haue Gods spirit yet will not bee reprooued but that is veryfied of them that is spoken of the foole in the Prouerbs Bray a foole in a morter as Wheat is brayed with a Pestile yet will not he depart from his folly They will maintaine it and stand for it and therefore it must needes bee must practise it But if Gods spirit reproue one if he haue sinned it check him and make him feare blessed is he for God is his God Oh but I am more feared and troubled now then I was before True and it must be sotfor Gods spirit where it takes place must needs conuince and condemne one of sinne For t is not as many thinke a matter of wit to stand in defence of sinne and to be able to speake for a bad thing but t is a matter of lust for where lust hath dominion it whettens the witte to speake for it and the diuell helps but if Gods spirit come once that driues to a plaine confession it casts downe Sathans dominion and then lust rules the wit no more Also the fruits of the spirit are Patience Meekenesse Modestie Loue and Chastitie then let one try himselfe in these things not for beauty and strength for a Bull Lyon are stronger then man and other beasts to but if one haue patience and gentlenesse and a moderate spirit to adorne his minde these be sure signes of gods spirit Also the holy Ghost makes vs able to cry Abba father it makes vs able to breath out our requests vnto God and to powre out our supplications before the most high if we haue this spirit of prayer then it is plaine the holy Ghost is ours So that if God haue regenerated vs and Christ haue killed our sinnes the holy ghost make vs ashamed of them confesse them and it worke in vs Loue Patience and moderation of our affections and make vs able to pray vnto God then God is our God and then this will make vs obey but if this be shaken all is shaken this is the foundation of obedience But men will say that they haue a faith beleeue in God which if they had it would bring forth obedience haue works for how can one chuse but striue to obey God if they holde this for sure that God loues him regards him will giue him a reward for euery good thing that hee doth and this euery one must hold that will say God is his God Which brought thee out of the land of Aegipt out of the house of bondage NOW hee proues himselfe to be their God because hee had done so wonderfull things for them from their merueilous deliuerance that though Pharaoh and all Aegipt was against them though the Sea and the wildernesse resisted and which was worst of all their owne vnbeleefe yet God brake through all and set them free Hence this doctrine is gathered That whatsoeuer misery Gods children be in yet God vvill deliuer them For this is not written for them but for vs. They were vnder a long and strong affliction for foure hundred yeeres space almost vnder a tyrant that whipt their bodies and scourged them and put them to labour aboue their strength and which was a most intollerable vexatiō made the parents drowne their owne children None euer entreated any so spightfully as they were vsed yet we see god deliuered them So in the Psalme he saith Many bee the troubles of the righteous who shall deliuer them not their wealth and mony for of that they are bare enough often times nor friends for sometimes they haue none nor strength for they be weakned oft
willingly serue great personages and are readie to employ them selues in their businesses but because they think that hence they shall haue honour and credit and come to credit as a rewarde of their seruices but now if we know that God doth giue such excellent wages as no man can giue the like for what doth he not bestow on those that feare him he giues them his sonne he giues them his holy Spirit and grace in their harts he giues them his feare and his blessing in this life and life eternall in the world to come if one know this then he will sure serue God with a willing minde But on the contrary the cause and fountaine of all rebellion and disobedience against God is because there is no right knowledge of God as he complaines in Hosea 2. That they lye they steale they commit adultery bloud toucheth bloud But what was the cause of all this confusion why because there was no knowledge of God in the land and where men know not God what should be looked for else for then they cannot loue him nor feare him nor trust in him nor seeke nor doe any dutie if there be no knowledge This serues to confute all ignorant persons that doe not know God they cannot tell how many persons there bee or if they doe they cannot tell what any of them did for them they are not acquainted with the properties of God nor with his actions they neuer thought on his name nor pondered on his trueth his justice his power his mercie and such like things These may brag of loue and faith and hope and confidence and patience but they haue none of them it cannot be for all good things flow from this that we doe know God Therefore Paule saith 2. Thess 1. 8. ver That God will come with thousands of his Angells in flaming fire rendring vengeance to all those that know not him nor obey not his gospel these things follow close doth not one know God then t is cleere he doth not obey his gospel he makes no conscience of that Therefore an ignorant hart is alwaies a sinfull hart a man without knowledge is a man without grace and this ignorance is so foule a sinne as that it shal be sufficient to bring gods vengeance vppon one how euer light account men make of it God will damne them for this because they haue not knowne and then t is to to sure they could not nor would haue regard to his commandements And on the other side this must stirre vs vp to call for wisdome and to cry for vnderstanding to seeke for it and to dig for it as for gold or precious stones We must often reade Gods word confer of it and meditate on it which if we do it will giue vs vnderstanding then we shall see gods properties and see his goodnesse his loue and how able and willing hee is to help vs and then we cannot chuse but trust in him And indeede this often meditating and thinking on Gods word is the next way to make vs like God and to renue and repaire the image of God in vs. For by seeing Christ in the gosple wee are chaunged from glory to glory and the more wee know him the more wee encrease in being like to him so long as we know in part we are like in part but when we shall haue perfect knowledge then shall we be perfect in holinesse and perfect in righteousnesse perfect and holy as he is perfect As 1. Iohn he saith Now it appeareth not what we shall bee but when he shall appeare wee shall bee like him and why like him because we shall know him as he is so that the perfection of knowledge will bring the perfection of holinesse the more we increase in knowledge the more all good vertues will increase and if this were perfect we should be perfect without all weakenesse and infirmitie But the more we meditate in Gods word the more our knowledge will grow and therefore also the image of God will grow more liuely till we bee made perfect and absolute in the life to come The next dutie is Loue. That wee must loue God withall our harts and all our soules as is commanded Luke 10. The reason is because he is that Iehouah in whom we liue we moue and haue our being he is our God that giues vs all good things and can onely free vs from all sinne and miserie therefore wee are bound to loue him And indeede this is the chiefe dutie and the best fruit of knowledge but because it is so plaine a dutie as that no man will denie it it is best for vs leauing to vse more words in prouing the dutie to shew some markes of loue of God that we doe not deceiue our selues whereby we may see in what measure wee keepe this first and chiefe commandement The first marke may be how we delight to meet God in those meanes wherin he hath appointed to meet vs for in what measure we can offer our selues to God in those things wherein hee offers himselfe to vs in that measure wee loue him If we be willing to aske all good things and seeke comfort at his hand by prayer and to lay open our wants to him and as it were to conferre with God If we be desirous to come to heare his word spoken vnto vs wherein we may see his wisdome for our direction his mercie for our comfort his povver for our defence and for the subduing of our sinnes and his riches to make vs rich and supply all our wants then we doe indeede loue God and the more we can reioyce in these things the more we loue God and the lesse the lesse we loue him So for the sacraments in them Christ Iesus offers himselfe vnto vs and to make vs partakers of his bodie and blould would we then try how we loue God vve may doe it by examining what desire we haue to these things would we rather come to this banquet of the heauenly King to eate the body and bloud of his sonne that is set before vs rather then to the table of an earthly king to tast such good cheere as hee can make vs is there such an affection to vs then indeede we loue God for then we haue a delight to come wher he is For in these meanes God doth bestow himselfe vpon vs and comes to dwel in vs as Christ saith that he will dwell in vs and his father the holy ghost will come into our harts The second note whereby we may try our loue to God is obedience as Christ saith Iohn 14. 20. He that loues me keepes my commandements He then that keepes Gods commandements best he loues God best But if any will say that he loues God as well as the best yet he will breake the saboth and lye and dissemble and be a miser wholy rooting on the earth and setting himselfe and all his hart after his
not that which God hates and therefore doth not loue God By these things then wee may examine our selues and finde whether we haue any true loue to god or not namely by his loue to the meanes of saluation and by his keeping Gods commandements by his seruent and harty loue to Gods people in wishing and also doing then good to his power by his desire to bee joyned to Christ Iesus and lastly by his hatred of those things which God hateth which though they doe often ouertake him yet he loues himselfe the lesse because hee can hate them no more and thinkes the worse of himselfe because hee loues them at all These things who so can finde in himselfe hee loues God and obeyes this commandement though not in perfection for no man can in his nature and indeede it is not needefull that any of vs should for Christ did it for vs yet in vprightnesse and in some good measure and he serues God with that which hee accounts a perfect hart So much of the loue of God a fruit of knowledge when knowing his goodnes his mercie his truth other his properties we giue him all our soule setting our affections on nothing in earth besides him delighting in him alone and in nothing but that which carries a stampe of his goodnesse The next dutie that is heere commanded is the feare of God a dutie proceeding from knowledge also for as the sight of Gods goodnesse and mercy and truth will inflame the hart with a loue of him So if one behold and consider his greatnesse and his power and his excellencie ouer all his creatures this will strike his hart with a wonderfull reuerence a great feare of his Majestie As also hee that knowes Gods power that he can doe what hee will and his mercy that hee will doe what is needefull for the good of his children this will make him trust wholy in God But for this feare an objection must first be answered For 1. Iohn 4. he saith Perfect loue casteth out feare And Luke 1. We are deliuered from all our enemies that we might serue him without feare To this wee answere that perfect loue casteth out feare namely a slauish feare and such as is in the diuels who tremble before God but so as they runne frō him such as is in wicked men when the threatnings of God arrests their euill conscience and summons their wicked harts and drawes them before Gods iudgement seat makes them therefore not loue Gods word and ministry but hate it cast off all care of Godlinesse and religion from them But it is true that whosoeuer loues God cannot chuse but in the same measure also feare him for the spirit of God that perswades them of his fauour and worketh loue will declare his power and greatnesse which will worke a feare and awe of him It casteth out the hellish feare that makes one flie from God but it causeth that holie feare that makes one more careful to come vnto him and to worship him Wee must then loue God with our whole harts and soules and mindes so that wee feare nothing but in him and for him and that with such a feare as must draw vs vnto him but terrifieng our harts from committing all euill It must be a feare mingled with loue and confidence that must be holy and crucifie and restraine all ill affections and desires This is commanded Isai 8. 13. Sanctifie the Lord in your harts and let him be your feare and your dread The occasion of this precept was this Before in the chap he shewes that there were stirres and rumours of warres in the land the people and King and all did quake as leaues shaken with wind by reason of the great feare which was in them Now then heere hee brings a medicine that will make them still and quiet for the cause of their false feares was because they were emptie of true feare and they were so exceedingly troubled with men because they could not looke vp vnto God But in the 12. ver the Prophet faith You that bee Gods children doe not you feare their feare Feare not you the feares of wicked men for they feare nothing but pouertie and outward disgrace and a temporall death all weather and hard casualties to themselues their goods these bee base feares and not worthie that the harts of Gods children should be taken vp with them being but trifles feare not these things then nor feare them that is not wicked men feare neither the feares which wicked men feare nor feare not wicked men themselues But now because the hart of man must feare something and least it be very well armed it is ready to feare man and the feares of man therefore he shewes a meanes how to keepe one from all infection of such foolish feares and that is to sanctifie God in our hart and to let him be our dread Sanctifie god in our hart j. giue him the praise of his power of his mercie of his trueth of all his attributs then he shal be our dread For he that giues god the praise of his power wil neuer stand in feare of a man for he knowes the power of god is greater thē the power of man He that giues him the praise of his mercie will not be dismaid though he see all wants an hard estate outwardly for he knows that gods mercie wil supply all he that giues him the praise of his trueth wil not be discouraged for any danger because god hath promised to stustain him in all and to deliuer him out of all This is then to feare God with all our harts to feare him onely and neither to feare wicked men nor the things which they feare for so far as we doe feare either of these we breake his commandement and our harts are voide of the true feare of God So Luke 12. 4. 5. Christ Iesus saith Feare not them that kill the bodie and after that are not able to doe any more But I will forewarne you whom you shall feare feare him that after he hath killed can cast into hell I say vnto you him feare Where he saith that can kill the bodie t is not to be vnderstoode as though any man had any power in himselfe to kill it but God giues them leaue some-times and by his permission for the humbling of his children they are able to kill them as if he had said This is the nature of men that if they see any grow powerfull great they are afrayd think how shall we escape how can any be free from daunger now such persōs be set vp but why should you be so troubled at their promotion or why should you be afrayd when they haue done their worst what can they doe the most is to trouble you a little and to send you from this house of clay to heauen they can go no further then to the killing of your bodie But if you
with idolaters for this is to joyne our selues to those that hate god And for this Iehosaphat was reproued what saith the prophet wouldest thou loue those that hate God help them what hadst thou to do to be so friendly familiar with Gods enimies Yet if one had come to Ahab and tould him that he had hated God he would haue defied him and said that he had loued God as well as the best but that is no matter what Ahab would say so long as God accounts him an enimy Iehoshaphat should haue had no society nor freindship with him so that they are much to be condemned that will seeme to haue some care of religion them selues and to looke to their owne waies that they be good but yet they can be familiar make friendship with Idolaters and professed superstitious persons why but is not this an hatred of God and are not you then subiect to that reproofe of Iehoshaphat what wouldst thou loue them that hate me No man will be known to be a familiar friend to an open traytor that the King counsell hath proclaimed a traytor for feare least he should be tainted with some suspicion of treason And in deede he that will be so conuersant and so well acquainted with such as God hath proclaimed traytors those that haue any spirituall wisdome and true loue of God may not without just cause vehemently suspect him as one that him selfe beares no great good will to God and his pure religion And shewes mercie to thowsands of them that c. IN that that God promiseth to shew mercie to thousands of them that loue him keepe his commandements we learne that the best way for any man to do good to his childrē is to be godly him selfe as the verie words of the commaundements doe carrie it So Psal 37. 21. ver A good man is mercifull and lendeth his seede enioyes the blessing c. After 29. The righteous shall inherite the land and dwell in it for euer Not this in his owne person for that were no blessing for a good man to liue still in this world but in his seede hee meanes One would thinke the contrary what is hee alwaies lending still doing good why alas how shall his poore children doe how shall they do nay they be rich children shall do well enough they haue a rich legacy left them for they shall haue Gods blessing for when he saith the blessing it is more then if one had said the whole earth and all the world for so one might haue and yet bee vnder the curse and liue and die a miserable man but he shall haue the blessing all things necessarie for soule bodie heauen and earth for so much the blessing containes So 112. Psal The generation of the righteous shall be blessed If then the blessing of God be the cause of all prosperitie and happinesse and contrarie the curse of God the beginning ground of all miserie then so farre as we are good or ill so farre doe we doe good or ill to our stock For in Leuit. God threatens that if one be disobedient to God and his commaundements he shall be cursed in his soule and bodie in his wife children and all that he puts his hand vnto but on the otherside if one be vpright with a perfect hart set him selfe to follow Gods commaundements then he shall be blessed in soule and body in wife and children and all that he shall put his hand vnto so that the blessing of God shall meet him at euerie turne Sith then God is so mercifull to all those that loue him and shew it in keeping this commaundement This serues for the comfort of all such that be good children of good parents though perhaps their parents can leaue no great matter for outward things yet if they haue laide vp many praiers for them in heauen and leaue them Gods fauour for their possession they haue a good parentage for they haue Gods blessing to trust vnto better be the childe of a godly then of a wealthy parent for he that him selfe is a good man and hath proceeded of good parents is now possessed of a double blessing for his fathers prayers and for his owne prayers for his fathers mercie and for his owne mercie to This likewise serues for the comfort of gods children that haue many children and little wealth little goods to leaue them but that is not the question what goods they haue but if they be good and labour also to haue their childen good if they were thowsands of them they haue the blessing of God and that shall maintaine them well enough those that be blessed of god shall not want for signes of his blessing Sometimes indeede the godlyest parents haue wicked and vngodly children as Iacob had but yet God will either couuert them as he did Iacobs sonnes so that those which at the first he saw to be as prophane as any hee liued to see conuerted verie holy men and pillers of the church or else if all be not good yet God giues grace that some one of them at the least shal be holy as Abraham had vngodly Ismael but yet he had godly Isaac and Isaac had prophane Esau but he had holy Iacob to and Dauid had wicked Absalon incestious Ammon but yet with all he had godly Solomon Nathan or if none of the next of-spring be good yet some of them that follow shall bee holy the godlinesse of the parent will shew it selfe in the bud sooner or later as in Hezekiah though Manasseh that succeeded him was at first a wicked idolater yet good Iosiah was in the next generation a good holy man or if that good men at any time bee barren yet his owne soule and bodie shall feele the blessing Those that loue him and keepe his commandements THat is those which haue such a true loue to him as doth shew itselfe by the faithfull vsing of his pure worship and by keeping not the duties of flesh and bloud but his commandements So that heere God sets down this as a note of louing him to keepe his commaundements whence this lesson ariseth that the loue of God consists in keeping his commaundements but afore the doctrine be further declared an objectiō must be remoued for one may say what doe you say that none loue god but those that keepe his commandements then I pray you where can you find one that loueth God and who is this that is able perfectlie to keepe and fulfill the law of God But for the absoluing of this doubt knowe that there is a great difference betwixt these two to keepe Gods commandements to fulfill Gods commandements for keeping noteth a truth fulfilling a perfection this perfection Christ onely had but this truth euerie christian must haue for euerie christian man may so farre keepe Gods law as that he shal be both accepted and also rewarded though not for the merits
touch him a little with a rebuke for his wringing and oppression shew him that the loue of the world is enmitie to God and that couetousnesse is idolatrie then comes in this place of scripture which must salue all what hath not God commanded a man to labour in his calling doth not God say hee is worse then an infidell that prouides not for his familie and so all must goe vnder the name of good husbandrie and thrift and prouiding for his familie But consider thou that standest thus for thy labour God will haue thee labour but not to serue the diuell in thy labour take paines in thy calling but hurt not thy neighbour by it prouide for thy children lay vp but lay vp a treasure in heauen prouide to bring them vp in the feare of God and in some christian vocation first prouide that they may be christians and then one hath well prouided for them store vp mercifull workes then the righteous is mercifull and lendeth his seede injoyes the blessing Thus God will haue one labour with godlynesse and prouide so for his children as hee prouides for his owne soule So come to angrie and passionate persons they can haue some thing to say for their sinne to and that out of Gods word when they haue broke out into foolish and vnaduised passions tell them this is naught anger rests in the bosome of fooles and the wrath of man fulfills not the law of God oh but I pray you doth not S. Paul say be angrie and sinne not It is true hipocrite but if thou wilt be angrie without sinne bee angrie first with thine owne sinne begin at home condemne the follie that is in thine owne soule or else thine anger is not holie spirituall but diuellish fleshlie and carnall So al-most in all other sinnes there is scarce any other sinne so bad but vngodlie persons will stand in defence of it and if they can snatch a few words out of scripture and teare them violentlie from the true sence thereof vnto their owne lust they count this a matter of great wittinesse but in truth it is a matter of great horrible wickednesse and a damnable prophaning of the name of god when one can wrest hale together manie places and say much for his sinne it is not a note of more wit but of more acquaintance with the diuell for their tongue is set on fire of hell it is tipped with hell fire blowne by the stinking breath of Satan when they haue said all they can they haue made their sinne more grieuous their hart more hard and them selues more cursed in that they haue done no thing all the while but dishonoured God to make him a patrone of wickednesse and his word a sword for the diuell Fourthlie the word of God is abused profaned by turning it to charmes and spels all kinde of sorcerie to cure such persons as be mispoken as they tearme it and ayr'd as such foolish tearmes they haue and to say the Lords praier or some place of scripture to find things that be lost with many such wicked thinges this a sinfull peruerting of Gods word And wheras men commonlie excuse themselues for this sin because the words be not ill yet let them know that when one abuseth good words to a wrong end they be euill words to him and if the word of God be peruerted to such an end as he hath not appointed they be the diuells words to him that thus peruerts them and Satan is no lesse daungerous an enemie when hee comes like an angell of light then if he appeared in his coulours and this charming God himselfe condemnes in the law saith that he will finde out such persons So that both these charmers and those that goe vnto them be wicked abusers of Gods name and either they shall haue no successe in the thing they sought for or if they haue it is a greater plague for now they prosper in their sinne and their hart is made more hard incureable And thus the word of God is abused Now the remedie against this abuse is that we labour to apply Gods word to the right ends that he hath appointed and if we will know these ends we may see them 2. Tim. 3. 16. The whole scripture is giuen by inspiration of God and is profitable to teach to improue to correct and instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good works Heere hee shewes how we must imploy the scriptures of God and first generally he saith they be profitable shewing in generall that the word of God must neuer be medled withall but for some profit in all conferences wherin we bring in the word of God and in all maner of vsing Gods word this must be the closing and shutting vp of all that there be some good done that some body be the better for that some fruit be reaped where profit is not the end Gods word is not rightly applyed Then perticulerly he shewes wherin this profit consists first to teach j. to enlighten the vnderstanding that one may get more knowledge and his minde is thus bettered Secondly to conuince that is to refute and beat downe heresies false opinions afore to teach the truth now to pul vp heresies that the judgement may be sound Thirdly to correct j. to reforme amend the offenders to cōuince ill opinions to correct ill conuersations Fourthly to instruct j. to shew how one should amend his ill manners and how he should doe good as well as that he must forsake that that is ill how to liue well and how to haue such a good conuersation that one may haue comfort in his lyfe and death These are those ends of the scripture to which whosoeuer imployes it shall not dishonour Gods name and hurt his soule but glorifie God himselfe be made absolute perfect and readie to euerie good work Thus much for taking Gods name in vaine by speach without an oath but in vaine speaking and other abusing Gods word Secondly Gods name is thus taken in vaine by abusing his tytles as God Iehouah Iesus Lord and such other And that either in admiration as when one in the hearing of any odd matter or strange report shall breake forth into such vaine wandring speaches good Lord O Iesus O Christ Lord haue mercie vpon vs what a thing was that wherein one names Gods titles without any conscience and reuerence of him Therefore those which haue done so must repent So likewise we abuse Gods titles in rash petitions and imprecations as Sarah in a fuming chafe comes to Abraham and saith she the Lord be judge betwixt mee and thee and thus she must needs haue a purchased sessions and God must come downe from heauen in all the hast none else would serue the turne to redresse some wrong that she thought she had what was the matter vvhy Hagar had dealt something
vnkindly with her God must needs come to loke to this disorder But if God had come and hearing her rash prayer straight made examination and proceeded to punish the chiefe offender who should haue bene first plagued who was the first mentioner of taking Agar to Abraham was not Sarah her selfe what must Abraham take her through her meanes and motion and now when the matter falls out ill she will fall out with her husband How could it fall out better sith she was the author of so ill a beginning So that such kinde of imprecations as to wish God be judge in auengmēt rashly and hastely is a great dishonour to God as likewise in cursing as Gods vengeance ouertake you and such like horrible speaches when God forsooth must needes become their officer to reuenge their quarrell and serue their malicious humour So likewise to praise God and giue God thanks for an euill thing as Saul at the wickednesse of the Ziphims when Dauid had deliuered them and done them good now they to curry fauour with Saul and to get his good will came to betray him to Saul and to discouer where hee was that Saul might take him hee breakes out blessed be you of the land c. One might haue done a good dutie and discharged a good conscience as Ionathan did he would neuer thank God for that but let one come and help him to bring his mischeuous purpose to passe then God be blessed and much good thanks there must bee But Dauid did not so to him that slew Saul though he had bene a cruell and an vnjust aduersarie So for gamsters when they cousen and rob one an other vnjustly of their mony without conscience and warrant they might euen as well before God cut his pursse then forsooth God must be praised for their theeuerie or I thank God I haue sped well I haue good luck What is God a gamster is he a dicer now must he be at euery idle persons beck when he is robbing his neighbour Monstrous persons that dare be so impudent they shall feele and see if euer God waken their conscience in this lyfe and if he doe not in the life to come that it was a fault bad euough to take away ones goods in this manner and far greater when they will dare to abuse the name of God in it Now the best medicine to preserue vs from all these sinnes and abuses of Gods titles is that which is set downe in Deutero 28. 58. Feare the glorious and fearfull name of the Lord thy God Feare it so that one name it not nor think not of it but with great awe and reuerence for if one be audacious to take Gods name in his mouth without feare due regard God will lay plagues on him and those not short and slight sore and grieuous of long continuance and durance And if one doe tremble and feare before God thus he shall neuer abuse his name Thirdly Gods name is taken in vaine by abusing his properties and by abusiue speaking of them as of his power his wisedome mercie patience goodnesse and such like which are abusd when we speake of them carnally and carelesly or contemptuouslie As in the 2. Kings 7. When the prince on whose arme the king leaned heard the Prophet say that corne should bee so cheape so suddainly after that extreame dearth he said though God should make windowes in heauen that could not bee so Now to speake so basely of Gods power and so contemptuously as though his strength were to bee measured by mans strength and God could not tell how to bring it to passe because hee could not tell how nor saw no meanes for there hee aludes to Noahs floud q. d. if God should raine corne as fast as hee rayned water then it could not bee so but it could bee and was so and hee saw it so but had no good by it for he was prest to death of the throng as a just reward of this his contemptuous speach vnbeleefe of gods power So likewise his prouidence and wisedome is abused when one frets and speakes grudgingly against Gods worke vnder the name of fortune and chance oh what ill lucke was that what ill-fauoured fortune for either one must say that things come to passe by chance hap as hap may without any disposing of Gods so hee chargeth God to bee too carelesse a gouernour that lets all things runne at randome without counsell and aduice when hee had made a world to let it goe at peraduentures and at randome or if wee say that God gouernes all things rules in the world and appoints what things how they shal come to passe then he chafes and murmureth against Gods gouernment vnder the name of fortune speaking ill of luck speaks ill of Gods wisedome a propertie of his So likewise in abusing any of Gods properties to defend euill as is the common custome of most men if you reprooue them and admonish them of any fault this makes them care for nothing oh God is mercifull true God is mercifull but to whom to the penitent and humble person that hates his sinne and studies to forgoe it but hee is not mercifull to those that loue their sinne and like their sinne and that haue a root of bitternesse in them and make Gods mercie an incouragement to harten them in their sinne not to allure them to repentance and make his loue and kindnesse a protector to their lewdnesse to such he will shew no mercie but his wrath shal burne against them to the bottome of hell So that in speaking of Gods attributes speake of them with reuerence and to that good vse for which God hath reuealed them So lastly Gods name is taken in vaine without an oath in speaking vnreuerently of his workes either those admirable actions of God within himselfe as his election and reprobation when vaine man because his shallow conceit and foolish braine cannot comprehend how God should bee just if hee appointed any to damnation or how it were not long of him if hee should decree of their destruction before that it were as they say a plaine wrong and God could not maintaine it for this weakenesse of his that cannot reach to the depth of these things hee will therefore denie them and say there bee none whereas hee should rather with silence and reuerence wonder at this hidden secret and not prie into it as Paul in Rom. 10. did hauing spoken sparingly of it hee breakes out in admiration and so concludes O the deepenesse of the riches of the wisedome c. This is an horrible prophanesse So for the outward workes of creation of redemption and the passion of Christ when one can speake so lightly and without all vse of these great things that should make one feare before God and increase the reuerence towards his Magestie and griefe and hatred of sinnes Thus much for taking Gods name in vaine by speach
special thing to the Iewes that the commandement should be tyed onely to them for god commands them to keep the seuenth because it is most equal being that he hath permitted sixe dayes for their businesse Why and hath he not giuen vs libertie to labour sixe dayes in our calling and is not the equitie altogether as forceable to vs in euery age as it was to them in their ages If God haue taken from vs none of the sixe daies which he gaue to them what reason haue we to take away more of the seuenth or any of the seuenth more then they Then secondly it is the Lords therefore the Iewes may not dare to imploy it any other wayes then according to his will and doth not this reason hold as strongly now haue we any priuiledge graunted to lay theeuish hands vpon those holy things which are Gods more then in old time the Iewes had for the example of God that he ceased from creating doth it not reach to all ages a like are not we as much bound to follow Gods example as euer any Lastly it is a day blessed to them that keepe it and to this ende consecrated that it may bring a blessing hath time worne out the force of this argument is God lesse able to blesse vs or should we lesse desire or doe we lesse stand in need of his blessing then they We see then that all the reasons are firme and strong the length of time cannot abrogate the truth and strength of the reasons therefore neither can it disanul the commandement For where God giues a ceremoniall cōmandement which he would haue the Iewes onely to obserue there he frames his reason thereafter from some thing that specially toucheth the Iewes hath no such affinitie and agreement to other nations as for the passeouer he commands the Iewes to keepe that why because the Angell passed ouer their houses when he destroyed the Egiptians and they must giue the first borne to God why because God did not smite their first borne in the slaughter of the Egiptians and so many other ceremonies haue reasons annexed vnto them which being peculiar to the Iewes shewed that they did onely binde the Iewes vnder the law but of all the reasons heere alleadged we see that none is ceremoniall peculiar or proper to the Iewes but euery one common to all and as large as all the world therefore those that cannot exempt themselues from the arguments confirming the commandement may not pull their necks out of the commandement Secondly from the time when this commandement was first giuen and the keeping holy of a sabboth day instituted we may easily perceiue that the cōmandement is no more ceremoniall then all the rest For it was giuen in mans innocencie when Adam was perfect and needed no ceremonie to leade him to Christ because he did not neede to beleeue in Christ being himselfe perfect and holding his happie estate not by faith in Christ but by faith in Gods word and his owne obedience vnto Gods word For this commandement was not first made at Mount Sinah no more then any of the other 10. but equally with them bound the conscience of Adam the first man and is of like antiquitie The first seuenth day that euer was was as much to be sanctified as any that followed as may appeare in the second of Gen. last verse where it is said that God after the creation in the sixe dayes rested from creating the seuenth and therefore he hallowed the seuenth day and blessed it Now then sith it was first instituted in Paradice afore there either was a ceremonie or neede of a ceremonie it may not be reputed among the Iewish ceremonies And this reason is to be noted because it shewes the foolishnesse of that friuolous reason which some men bring against the sabboth day Oh say the Iewes they were children in Christ and weaklings and therefore they had neede of a sabboth But we are past babes we are men growne haue more knowledge we are stronger then they Are you stronger then the Iewes be it Though if it were tryed many of these that brag of their strength aboue the Iewes would be found inferiour to many of the Iewes But be it for the time graunt them this yet are they strōger then Adam in his innocencie haue they greater knowledge and more grace then he had beefore his fall Why but God saw it needfull for Adam to haue a sabboth and if it were needfull that was without sinne himselfe had no clog of corruption to hinder him no sinner to infect no ill example to seduce yet I say if he had neede of this as God in his wisdom judgeth because his calling though followed without tediousnesse would yet partly haue withdrawne his hart that he could not so freely wholy haue giuen himselfe to praising of God and considering of his power wisdome and mercie therfore was to set one day apart from all works of his calling to imploy it wholy in praysing and magnifying God and such like duties that he might with greater libertie comfort doe them then what neede haue we and how far is our necessitie greater which are burdened with many corruptions of our owne and haue much temptation from many ill presidents many allurements of the world to pull our harts from the worship of God which are men of polluted lips our selues and diuells amongst people of polluted lips which cannot without far greater distructiō wearinesse also follow our callings If Adam had neede of a sabboth when hee had no let within nor without how much haue we that both within and without are beset and one euery side compassed with such strong impediments from our selues and from others that when wee haue a sabboth to bestow wholy and onely on Godlinesse and religion can yet hardly and with much adoe keepe our harts from wandring after the world and earthly things Therfore most fond is this objection if Adams strength must bee helped by a sabboth then no man in this world hath so much strength as that hee for that cause may exempt himselfe from keeping a sabboth it was giuen to strengthen and help the Iewes and they needed it and it is giuen to vs to make vs stronger yea it was giuen to Adam and hee needed it that hee might more freely serue God and more comfortablie rejoyce in him and for this reason also is perpetuall and no ceremonie Thirdly the manner of deliuerie confirmes the perpetuitie of it shewes that it is still of as great force as any of the rest for this was written by the finger of God in the table of stone with the other to shew the durable continuance of the same and therefore this is not exempted Deut. 40. 4. That reason which Moyses brings to confirme the authoritie of all is not taken from this that God first spake it with the rest after wrote it also in tables of stone God
greatest part too for our owne lusts Therefore though it bee an ill occupation to rob men and hee that doth it long is like to come to the gallowes yer it is a worse thing to rob God and hee continues in doing that shall finde a worse punishment at length then hanging In it thou shalt doe no manner of worke HEe meanes workes of the world and of ones worldly calling for for workes of religion those are commanded else God should commaund idlenesse vpon the sabboth day which hee doth not allow any day therefore it forbids all manner of worldly businesses commanding the workes of religion and mercie Hence then we learne that no worldlie businesse great or small must bee done vpon the sabboth all worldly cares and questions and workes must bee cut off For smaller works Exod. 16. wee haue a plaine proofe where God condemnes them for gathering yea for purposing to gather Manna on the sabboth day now what worke more easie then this it was to bee done betweene fiue and sixe in the morning or not long after so that all the day after they might serue God and they needed not take any great journey for it goe but out of their dores a little it was wont to bee there nor the paines was not verie great but to stoupe and take it vp and there an end and this is to bee noted by the way that they went out found nothing and so this is perpetuall that whosoeuer goes out to get any outward gaine on the Lords day gaines nothing what euer hee thinke certaine hee findes just nothing Gods curse eates vp more then his gaines Now when they went but a little way had but little time to spend and it was no great paines to gather Manna yet God saies for this How long will this people breake all my commandements It was but the breach of this one and yet God chargeth them with the breach of all because in truth hee that makes a breach into this sets open a gap into all So Luke 23. in the two last verses it is noted of Mary Magdalen and her companions that hauing prepared their perfumes to annoint the dead body of Christ and not hauing time to get readie inough for that purpose before the sabboth came vpon them they would neither annoint him with those they had nor buy any more till the sabboth was ended now what smaller thing then to buy a few ointments that might soone bee done and without great trouble and if a man may doe any thing that is not a dutie of religion or mercie on that day then he might buy sweet ointments to embalme the dead bodie of Christ but because Christs body was dead and their embalming it did yeld no ease and refreshing and so was no work of mercie nor was not a worship of God they durst not doe it I but might one say sure they were more precise then wise they made a scruple where none was nay the holy ghost frees thee from that charge and shewes that they rested according to the commandement It was well done of them for in doing it they obeyed Gods commandement and it had ben amisse if they had not rested for then they had broken Gods commandement So for the man that would gather sticks vppon the sabboth he did it in deede contemptuously for to trie Moses and set him at stand he would breake the sabboth and yet not dye neither therefore he did the smallest work yet that little work was so great a sinne that God appoints him to be stoned to death for it So that no work so small if it be a worldly matter and not a matter of religion must be done What smaller thing to step ouer the dore-sil and gather a thing vnder his feet for a while what thing of lesse trouble then to buy some precious oyntment to embalme Christs bodie what lighter matter then to gather a few sticks yet not the lightest of all these but God condemnes it and will not haue it breake into the possession of his day Now for great matters and affaires of importance God doth not allow any worldly businesse seeme it neuer so great to shoulder out religion and mercie vpon the sabboth all works great or not must yeld As Exod. 31. 13. He commands that no man must doe any work for the building and setting forward of the sanctuarie vpon the sabboth and yet that was a work of some waight so that no thing so great that can beare one out in breaking the sabboth one must not build a church on the sabboth So God commands expressely that one shall not doe work vpon the sabboth neither in earing nor haruest Now those be matters of greatest moment If one may as it were streyne curtesie for any thing then he might to inne his corne when it lies in the field comes a faire day on the sabboth if he omit it is catching weather his corne is now readie if he let it alone he is like to loose it and to let it rot vpon the ground why though it be Gods sabboth must be inuiolable better loose all your corne then Gods fauour better that rot in the ground then we carry a rotten hart So that it is plain we must doe neither least nor most of our owne workes vpon the sabboth day none so little that God will giue it allowance to take vp of his time none so great that may thrust out his exercises because his commandement and the obedience we owe vnto him is greater then all things Therfore this confutes the shifts that men haue Oh this is a trifle such a toy I hope doth not breake the sabboth as to set things in order to lay the buck against munday morning that is nothing that is a small work but is it your owne work then in the least work God sayes why doe you breake my commandements So others hope they may set Ieauens that is not such a great matter but it is a great matter to doe the least thing that God hath forbidden and this is the next way to bring a curse vpon themselues and their dow to And others oh it is a great and waightie matter it lies vpon me concernes mine estate to doe it but it is not so great as the obedience of God and keeping of a good conscience better if one must that some decay come to your outward estate then to your soule Is it of such moment and the getting in of your corne that lies in hazard like to bee spoiled by ill weather yet you must not doe it trust in Gods prouidence if hee haue commanded you to rest you shall bee no looser by resting vnlesse it bee your owne negligence that endamage you for the Prince will not allow one to spit in his face in jest or earnest nor will take it well if a man should rob his treasurie because hee needed twentie or fortie shillings or more so God will not take in good
part the breach of his commandements and casting his feare behind our backs in trifling things or in matters that seeme to carrie more sway with them But heere seemes to come in an objection may one doe no businesse may not one looke to their cattle serue their sheepe or their horses and order them on the sabboth yes a christian man on the sabboth day must serue his beast but alwaies prouided that hee doe it not as businesse of his owne but as a worke of mercie to the beast not seeking or respecting his owne commoditie as the creatures necessitie and doing it thus for conscience sake to help the poore creature it is a work of the sabboth and in it place pleaseth God for God himselfe commands to bee mercifull euen to the beasts therefore one must see that hee doe it with a mercifull hart in compassion to the creature so that the end must differ from the end in the working daies Secondly his affection and meditation must be diuers from that hee may haue at other times for this worke must raise him vp to some godly and spirituall meditations for his edification as for example when one goes on the sabboth to serue and order the dumbe creature hee may make this vse of it why I can in obedience to God and compassion to the creature care for it and bring it things necessatie though it cannot call vpon mee yet the verie neede of it cries loud that I cannot but help though I bough it for monie what care then must I perswade my selfe God that is a sea of mercie of which I haue but one drop will haue to mee whom hee hath bought with the bloud of his Sonne and which cease not to call vpon him and make continuall supplication for things needefull vnto him so strengthen ones faith or else such a meditation I see the poore dumbe beast that hath done mee painefull seruice all the weeke when I come to serue it is contented to bee serued at my pleasure if I giue it more it is content if lesse it doth not fret against me if it bee better prouision it takes it in good part if courser it doth not murmer and take on why then should not I bee content to liue at Gods finding and take in good part that which hee giues mee bee it more or lesse sith it is my portion from God especially sith I haue often rebelled against God as the poore beast neuer did against mee and it hath done mee more faithfull seruice then euer I did God These and the like meditations ones heart must bee seasoned withall one the sabboth day more then necesitie is imposed vpon him other times If then our end bee mercie and our affections bee holy in doing these things to the cattle they be sabboth dayes works because mercie is a work pleasing to God on that day But if one feede his cattle not because their want craues this at his hand but because his desire of gaine moues him they will be in better liking and I may sell them to more profit or they will be better in hart more able to doe my work after and then his hart be carried after the gaine he may haue by these cattle and his meditations taken vp with thinking how he may sell them for most gaine he breakes the sabboth he serues not God but himselfe and though man cannot indite him for the very action yet God will finde him out and plague him for the ill affection And so much for the things that must be done on the sabboth and those that must not be done and two reasons taken one from the equitie of the commandement the other from the right and title of God to the day Now heere he comes after to a declaration of the persons seuerally comprehended vnder this commandement naming first the gouernours and then charging them with the inferiours which are either continuall as those of the family or for some time comming vnder their jurisdiction as strangers in the gate to which the publique magistrate must looke First he saith Thou BY this is ment you which are master or mistres in a family for both are comprehended because heads thy sonne and thy daughter Now the sonne and daughter pertaine equally to both the parents I might one say I will keepe it holy and rest but my children may work nay saith he thy sonne nor daughter Naming them first because parents through naturall affection are readie to wink at them to let it slip though they prophane Gods sabboth by seeking their pleasure and they think why alasse youth must haue a swing we must let them alone a little Not so saith the Lord how euer you beare with them for others yet you must looke to them carefully for that day and not let them breake the sabboth Then he names the man and mayde because commonly some lucre is gotten by their labour and some commoditie seemes to follow if they follow their worldly businesse men are slack to cause them to serue God but would be content they should serue them God saith also looke to them if any seruāt would be so wicked as to labour yet thou must not suffer him receiue not this gaine for it is the gaine of wicknesse and therefore accursed better bee without it then haue it I but I hope I may let my cattle bee imploied nay saith the Lord thy oxe nor thine Asse nor thy cattle not because the dumbe creatures can sanctifie the sabboth but because their labour cannot bee vsed but some man must attend vpon them and looke to them and therefore God would preuent all occasions of hindering mans rest wherein also God vnderstands all such other liuelesse things which cannot bee set a worke without the hand of man bee joyned to them as a mill or a boat or such like Then he adds the stranger meeting one of an other nation and country and religion wich though wee cannot compell to come to the church yet the magistrate may and must forbid him to breake and pollute the sabboth by any publique labour if hee come in such places where he hath authouritie Here then wee see that God chargeth the maister of the family with all in the family hee saith not you seruants and you children see that you breake not the sabboth but you maisters labour not you selues nor breake the sabboth nor suffer your children or seruants so to doe Hence wee may gather this instruction that it belongs to all gouernours to see that their seruants inferiours what euer keepe the sabboth And this testimony God himselfe giues of Abraham I know him that hee will command his seruants and children to keepe my commandements God knew Abrahams minde that if the case stood so that either some work of his must be neglected or some seruice of God vndone Abraham had rather that all his businesse should waite then one part of Gods seruice be omitted And great reason why a christian
before their children shall make euen with them and reuenge and quitte there parents wronges to the full by the like fauage dealing with them A second dutie of thankefulnesse is to pray for their parents As in Tim. 2. He commands that prayers be made for all in authoritie And if any must praye for those that be further of in common weale much more for those that are nearer in the familie Therefore this is a fault to bee greatly condemned in many that can see their parents faults and speake of them too much but cannot finde time to fall downe before God and beseech him to heale their nature and helpe them out of their sinnes Many haue liued a longe time with their parents yet cannot say that they sent vp an heartie prayer to heauen for their parents so vnnaturall and vnthankefull be they The vse of all these duties to those whose parents are not aliue is to looke that their sinnes be not aliue after their parents death And therefore to examine themselues whether they haue beene faultie in any of these things and if they do repent for it and desire pardon else they be lyable to two plagues First that their children should take their parents quarrell in hand and requite their wicked dealing in what euer dutie they haue fayled and haue not repented of it And secondly that as honouring parents brings a long and happie life so their dishonouring their parents should make them haue a short life and miserable or if a long life yet full of Gods curses for their vnrepented sonne Therfore let such as be now fatherlesse marke themselues and finding that their children are stubborne against them and vnthankfull and rebellions euerie way as many may see it openly and wofully let call themselues backe and see what kinde of children they were before how they behaued themselues to their parents whether they were not all together faultie in this point If it be so let them confesle that their owne sinnes haue found them out and are turned open let them acknowledge that God is iust and hath giuen the same measure into their bosomes their own euill is fallen vpon their owne heads they digged a pit in their youth and now in their age are fallen into it And thus much of the duties of children Now follow the duties of parents to their children For vnder the dutie of inferiour is comprehended also the dutie of the superiour And as God would haue inferiours to giue honour so he commaunds superiours to carrie themselues in that manner that they may deserue honour And doth bind them as straightly as the inferiours Now the duties of parents to their children are eyther in their tender yeares riper age The parents dutie to the children in their tender yeares and childhood is first to instruct them in religion to season them with the words of pietie or by little and little to drop in the grounds of holinesse into them euen so soone as they are able to speake and beginne to haue the least vse of vnderstanding So Prouerb Teach a childe in the trade of his youth and he will remember it afterwards Where the holy ghost exhorting men to teach their young children meetes with an obiection Alasse might one say teach such little ones what good will that doe we shall but loose our labour for they cannot vnderstand it nor conceiue the meaning of these things The holy ghost answeres Be it that for the time he cannot vnderstand the sense yet teach him the words and tearmes of goodnesse and though while he continues a child perhaps it seeme a fruitlesse thing yet you shall see afterwards it will not be in vaine for the crop of this seede that was soone in the childhood will appeare when he comes to age though for a time it lay hidden then he wil remember these things that to good vse which it seemed he got no good by when he was so young wanting vnderstanding Therefore let him haue the words taught him when he is able to heare and speake words and after when he is of more discretion he will conceiue remember the sense too And this dutie the holy ghost commaunds Ephes 6. 4. Bring them up in instruction and feare of the Lord. And this Timothies mother did put in practise For it is noted of her that she instructed Timothie in the scriptures from a child and that was the cause he was so holy a man she was a nurse to his soule as wel as to his bodie and gaue him milke out of the breasts of the scripture so soone as he had done sucking her owne breasts so that as he waxed strong in naturall strength of naturall life so he waxed strong in the knowledge of the life to come and therefore he grew so excellent a man and so worthy a preacher and member of the Church because his mother fedde his soule as well as his bodie The second dutie of parents to their children in their yonger yeares is to correct them to giue them correction which the holy ghost in the Prouerbs commaunds often and shews the fruit of it Correct him and thou shalt saue his soule chasten him and he will giue thee pleasure In the latter the rod of correction driues away folly this is the onely meanes to make a diuorse betwixt folishnesse and his heart which are so neerely wedded together But in correction these rules must be obserued First let it be seasonable and done in time passe it not ouer to long but begin early enough So Salomon saith Hee that loues him corrects him be time and doth not omit it till it be to late but takes the fittest opportunitie when he may with most ease and fewest stripes doe most good For indeed a small twig and a fewe blowes in time when he is yet a child not hardened in sinne will doe more good then many tods and abundance of stripes afterwards if this seaso be let slip for if the child be not mastred when he is young he will maister his parents when he growes elder Therefore let them not get an head for if they doe they will prooue like an young colt that hath gotten an ill tricke at the first he hath once cast his rider he was marred in the beginning and now you may sooner almost kill him then breake him and bring him in any good order againe Secondly it must be done with great compassion and mercie not in bitternesse to ease ones selfe with the paine of the child which is too barbarous crueltie For in truth commonly there is good cause why the father should be as much grieued or rather more then the child because for the most part he doth but correct his owne sinnes in his sonne for if the childe be curst and froward is it not because he hath seene the parents brawling and contentious if he lye hath not his father giuen him a patterne of dissembling and if he sweare being
young are not oathes too reefe in the familie among elder folkes if he rayle and speake euill was not his parents dealing a president to him Lightly there be but few ill humors in the child which he did not draw from the parents and that ill sappe which doth appeare in the bud came first from the roote Therefore in pitie as smiting at themselues and their owne sinnes they must giue chasticements to their children Thirdly it must be done with prayer that God will giue them wise hearts to giue most due and seasonable correction and their children also soft hearts to receiue it with patience and to their profit Be it that the child doe well deserue correctio yet to flie vpon him in a passiō this is too beastly a rage for a cow will not rush vpon her calse in furie nor a sheepe will not deale so with her lambe and indeed this doth but harden the childs heart and imbitter him and make him more stubborne and fearce and mischieuous Therefore that one may correct his child for some good end it must be done with prayer and so it shall be done also with great calmenesse and meekenes and without mixture of wrath and passion For if the word and Sacrament be vnprofitable without Gods blessing which why should he giue if one thinke too much to aske it much lesse may one looke for eyther blessing or profit by the rod vnlesse he aske it of God But being ioyned with prayer because it is Gods ordinance God will giue a blessing and it shall doe good A thirde dutie to be performed in infancie especially belonges vnto the mother the former were common to both parents but this is her speciall dutie to nurce it Not to throw it from her so soone as shee hath brought it into the world but as God hath giuen her as her wombe to beare so breasts and milke to nourish her child so let her be thankfull to God for the blessing and vse them to that end that he gaue them For this is so naturall that euen the beasts will not omit it the poorest and leanest beasts that is yet will suckle her young ones her selfe and will not be so vnnaturall as to post them ouer to another And this is noted of the good women in scripture that they did much reioyce in suckling their children with their owne breasts as Sarah saith that now she shall giue sueke a thing that greatly gladded her heart And it is noted as a plague and punishment to haue a barren wombe and drie breasts and therfore it is foule fault when God hath giuen a good blessing for one wilfully to turn into a curse Those women therfore that haue failed in this dutie must be humbled as hauing omitted a good duty that god required at their hands those that haue done it must do it still For in the primitiue Church when widows were to be chosen that should haue the sicke and weake seruants committed to their charge and tending none were to be admitted to this office but those that had nourced their children themselues though they were otherwise good women and vertuous yet if they had not beene so mercifull to their children there was a suspicion left that howsoeuer God would change and alter their hearts if they were vnnaturall to those that were so neare to them ye would be negligent to those that were further of them and therefore they were not to be trusted with this office So much for the duties which parents must performe to their children in their tender yeares Now those follow which must be performed when they grow to more ripenes of yeares And these are first To bring them vp in some profitable and lawfull calling by which they may liue honestly and Christianly and not be fruitlles burdens of the earth and clogs to their friends drones that must liue on other mens sweat and can do nothing themselues but that they be trayned vp in some honest occasion whereby they may be able to maintayne themselues and doe some good to others So Adam did though he was rich enough and had large possessions to leaue to his sonnes For they had the whole world to be deuided amongst them that was patrimonie sufficient yea he would not let his sonnes spend their time idely liue like idle fellowes hauing nothing to doe but brought vp the one in husbandrie and the other in keeping sheepe probable and lawfull vocations The like is seene in Isaac who was a great man and of such great wealth as that Abimelech the king confesseth he was greater and mightier then he Notwithstanding all this greatnesse Iacobs bringing vp was not in idlenesse and sloth but he was exercised in husbandrie and had verie good skill in handling cattle and had it not beene for this what would he haue done when persecution came when he was faine to leaue his fathers if he had done nothing before and could haue done nothing now but eate and drinke and sleepe who would haue giuen him intertainment and where should he haue had maintenance on that price but hauing beene trayned vp laboriously and being a verie good shepheard though he was gone from his father yet he could take paines and get his liuing so that euerie one would be willing to haue had him and the place where he came was much the better for him And Iacob himselfe till they begin to set vp and inrich themselues by this crueltie and oppression of others Therefore eyther let it be well gotten or it will doe them no good for it carries the curse and plague of God who will do more hurt then al the wealth can do good Secondly for the vsing while one hath it vse it well be not a slaue and a drudge for his children but let one enioy his portion and take his part while he liues and reioyce in Gods benefits with thankfulnesse and temperatenesse For it is a soule fault that one should say O I haue many children what then therefore there is nothing but rauening and scraping for God faith that a good man is mercifull and lendeth and his seed enioyeth the blessing he is mercifull first to himselfe for mercie begins at home he will not be afraid to take a good meale and enioy Gods benefits because of his children but is mercifull in an honest cherishing his owne bodie and then he is mercifull to others also abroad he will lend and doe good to whom he can and doing so then his seed enioyeth the blessing they fare the better for it For indeed those children are alwaies best prouided for whose parents beare this mind that they had rather trust God with their children then riches with their children and make this their hope when wee are dead yet God is aliue Indeede if God were deade or should not looke to our children though we were liuing yet we might be afraid and thinke they should be vndone but so long as God liueth vse the
good meanes we can and he will prouide for the children of his seruants Therefore one should neither withhold himselfe from any works of mercy nor nigardly and pinchingly restrayne himselfe of any necessarie thing yea any comfortable delight for his childrens sake Lastly for disposing let this be the first and maine rule that those be vsed best which are best and those haue most goods giuen them that haue more grace in their hearts So Iacob had the blessing though Esau was the first borne and Ioseph had the double portion though he was the youngest but one of twelue For grace makes the younger to be the elder and sinne makes the elder the younger therefore he was indeede the right heyre for euerie one of the former ten had stayned themselues with some soule and grosse sinne which did put them out and therefore they were iustly disinherited So Solomon was not Dauids eldest sonne but hee was the sonne of his age yet he succeeded him in the kingdome because the other were proud and vndutifull and there was no hope that they would doe any good in Church or common weale This must be the first then that grace haue the first place vertue must make the heyre Secōdly the other also must haue their portiō proportionablie not one all and all the rest neuer a whit as is contrary to the cōmon practise that the eldest must goe away with the whole and the rest haue iust nothing as though he only were a lawfull child and the rest not legitimate and hence growes much hurt and much heart burning and emulation among brethren Now God saith parents must lay vp for their children not for one child only And others that if they haue no heyre male but all daughters the heritage must be put away from them and giuen to some other and why so forsooth because of the name sake that the name might continue but how know you that he shall continue to keepe vp your name or how know you that he may not liue so as that he shall be a blotte to your name and to your selfe rather then a credit why then should one for a foolish regarde of name breake both Gods law and the law of nature too For God hath appointed Numbers 27. That if there be no sonne the lande and heritage shal be deuided among the daughters And thus much for the duties both of parents and children So much for the duties of parents and children Now followeth the duties of seruants and Maisters First for the duties of seruants The first dutie is reuerence to their gouernour and that is both inward and outward The inwarde commanded in Ephes b. 5. Seruants be obedient with feare and trembling 1. Peter 2. 18. bee subiect to your Maisters with all feare 1. Tim 6. 1. let seruants count their Maisters worthy of all honour So that it is not enough for a seruant to performe all outward duties required at his hand vnlesse he begin with this first dutie to haue his master in an high account in his heart and to carrie a reuerend estimation of him in his heart he must account him worthie all honour Paule in that place speakes to christian seruants which had vnbeleeuing and infideli Maisters yet he would haue them count such worthy of all honour not that their insidelitie did deserue to be honoured but because they carried on them the authority of God standing in Christs place as his vicegerents in the familie Because of Gods ordinance thereof and his commandement laide vpon the seruant he must reuerence his maister though an insidell So that euerie christian seruant must set his firme conclusion with himselfe This is maister and gouernour that God hath appointed ouer me and that stands in Gods roome to mee therefore because of his place and the charge layde on me by God I will highly and reuerently esteeme of him Secondly this reuerence must appeare in the outwarde behauiour and cariadge of the body Else for one to pretende feare in the heart and not declare it by the outward gestures this is not sounde dealing but hipocrisie and falshood Therefore the inward account must shew it selfe in the bodie and in the actions of the bodie As first in not aunswering againe if they be at any time reproued for any thing done amisle they must not haue a gainsaying proude and vndutifull spirit but in all good speches and submissiue cariadge manifest their inward reuerence But contrarie to this is the vnteuerent behauiour of most seruants especially to poore men if the maister be poore and meane and of small account in the world the seruants take themselues for his companions and not as inferiours they thinke themselues not bounde to shew any dutie of subiection vnto him in standing bare in bowing to him and rising vp be fore him where as indeed the poore mans seruant is bounde to be as dutifull to him as if he were a Prince for Gods commandement respects not wealth and the outward things but only Gods ordinance Indeed if rich men did carrie the person of God vpon them and the poore the person of an Angell or some meaner creature then it were some thing their commssion hath all one seale and their authoritie in both is the selfe same and he that will seeme to reuerence a rich maister and not a poore is an hypocrite and shewes himselfe to be led by some carnall respect not by Gods commandement And for one to deale vndutifully with his poore master that beside the sinne is a double iniurie for this is to add affliction to affliction For if he be opprest with contempt abroad and be had in disgrace of others the seruant by his dutifull and reuerent dealing should comfort and refresh him and be a meanes to mitigate his greefe but to dispise him at home that is contemned of euerie one abroad this is to lay a greater burden vpon him that all readie sinkes vnder it Therefore if seruants reuerence their maisters they must not giue them frowarde speaches but euen outwardly shewe their inward account and the more base their maisters bee in the world the greater reward shall they haue from God and they shew the more truth and grace to be in their hearts For to reuerence a rich man that will not beare contempt but will take him downe and crush him this the veriest hipocrite may doe euen for his owne peace But here is sinceritie here is truth of heart and vprightnesse if when the master is poore and meane and of no reckoning in the world then the seruant can reckon him worthie of honour and serue him with reuerence and giue him his authoritie and full allowance in all good carriage how euer others doe debase and contemne him A second thing outward wherein inferiours and seruants must shew their reuerence to their masters is in hauing a care of their name not blazing outward their infirmities For this is a fault of many seruāts that being hired to doe
doe it not principally because his master commands but because God commands not because his Maisters eye is vpon him but because Gods pure eyes behold him either to punish him if he doe not his dutie or to reward him if he doe it faithfully This is the cheese point at which seruants must ayme Commandement Ephes 6. 5. In singlenesse of your heart as vnto Christ And there is a reason why one must cheefly seeke to please God and not man for if one doe so this will follow that one shall not doe it in eye seruice that is this when the Maister lookes on to be so nimble and readie to doe as much as two or three but no sooner the Maisters eye is turnd away but all is giuen ouer and the time spent idle and nothing is done or if it be t is naughtily and negligently But where this is not that one chiefly respects God his obedience can neuer be constant it is but by sits and starts and hangs vpon the masters eye take away that and all is done Secondly if one serue not God then he is streight discouraged at vnkindnesse here 's no rewarde for ones paines no respect had of ones labour indeede if oneserue his master only he may truely say so of times but if one serue God and do it in obedience to God he cannot at anie time say here is no consideration had of ones diligence t were impious to say so to make God a lyar vnfaithfull but there is sufficient consideration and reward if one serue God for then if his master doe not recompence him he whome he serueth will As the example of Iacob shewes He serue a coueteous maister one that made no conscience of his promise to a poore man as this is alwaies the tricke of a couetous man he cares not what promise he breake to a poore man Yet Iacob made conscience of his dutie and endured his couetousnesse for twentie yeares space and serued him to with all his might so that hee was pnicht by heat in the day by cold in the night and if sleepe departed from his eyes and if euer any thing were spoild by wilde beasts he made it good yet Laban all this while did nothing but seeke to eate him vp and to rauen all frō him that he could Then God comes and tels him that though Laban was thus churlish yet he could haue wages enough and because he serued God God will pay him though man doe not and so hee did and that throughly and fully for by Gods owne hand and prouidence most of Labans best cattle were turned to Iacob and so he grew far more welthy had a larger recōpence then euer he looked for So that if on serue two maisters he shall commonly haue double wages For God will incline the heart of his maisters to fauour him when he is faithfull and himselfe also will fully reward him with abundant blessing in his soule and bodie and conscience and name and posteritie after him For no man euer serued God in a calling but hee may as well pray for Gods blessing and as surely looke for it be the worke neuer so meane and base that he goes about as the minister when he preacheth or prayeth or administreth the sacrament or doth any worke of his calling The last dutie of seruants is to pray for their gouernours and for good successe vpon their labours in their gouernours businesse This is commanded 1. Tim. 2. Where it is commanded that not euery place of authoritie one is in the inferiour should pray to God for him if he be bad to conuert him be mercifull to him if good to strengthen him and giue him continuance and increase of these graces Likewise when seruants goe about matters of weight concerning their maister they must pray to God for direction and successe as when Abraham trusted his seruant with a great matter namely to fetch a wife for his sonne he goes about with prayer to God to direct him and giue him a good proceeding and euent and where God had blessed him he giues thankes to God and prayseth him as hee would not trust his own strength but cals to God for assistance so hauing obtained assistance he lets God haue the praise and then when he was intreated to stay ten daies and might haue had all courteous and liberall intertainment yet he would not but tels them that seeth God had blessed him and his maister expected his comming they should not nowe hinder him and nothing could containe him from his Maister that looked for him This confutes those that neuer pray God to giue a blessing to their gouernours and to bestow grace vpon their masters and hence it iustly comes to passe that they want many good things from their masters which they shoud haue because they performe not all the duties of a good seruant in that they call not vpon God for their master And those are also reproued that will be desirous to be employed in their masters affaires and to haue dealing in businesses committed to them but they are so presumptuous in a carnall confidence of their owne abilitie that they runne boy strously and rudely vpon matters not entreating the helpe of the great God in things of great moment and then it is iust that God should crosse them because they take away that he neuer sanctified and if they will not aske a blessing is not it righteous that he should turne their wit into folly and though they goe about it prudently crosse and ouerturne all their policy because they trust more in policie then in his blessing The seruant therfore must craue Gods assistance that he may vse good meanes after a good manner and with good successe And an other vse heere is to be made of those which haue beene seruants but now are not this is their dutie euen to goe backe and see wherein they haue fayled in any of these things and for that aske mercie at Gods hand and craue pardon else they shall be lyable to these two euils First that God may iustly plague them now for their former sinnes and secondly that as they failed in their dutie to their masters so their seruants shall faile in dutie to them whereas if one haue repented he may looke and haue some hope that God in mercy will so order his seruants hearts as that they shal not recompence his owne euill vnto him because the blood of Christ hath washed it away But such as will pilfer deale wickedly with their masters not repent for it and make some repentance it is most iust from God that they themselues should be spoyld and robd without any amends Thus much concerning the duties of seruants the duties of the master follow For as God binds the inferiour to his duty so he requires that the superiour be carefull in his place and calling too Now the masters duties consist in two maine points Namely in chosing them with wisedome and
abroad in mercie shall returne againe in goodnesse the more good any doth the more good he shall receiue and that certainely because God will restore it and there is nothing that is more effectuall to continue the good estate and prosperitie of any familie then that the gouernour of the family opens his hand abundantly with all plentie of good workes of mercie Now that one might doe this dutie of mercie rightly so as it may be pleasing vnto God and bring comfort vnto his owne soule these rules must be obserued First out of Micah 6. deale iustly and loue mercie Iustice in getting must be ioyned with mercie in bestowing that must be well goâ—ten that is liberally giuen or else it is but to rob one to giue to an other to take it from the right owner to whome God hath giuen it to bestow it on an other whome we thinke good To doe as Samuel saith of the ill kings that they would take away the peoples vinyards and oliues and feildes to giue them to his seruants and whom himselfe pleased now this is not mercie nor to be counted liberalitie neither doth it deserue any better then theft As many among vs care not howe vniustly they get whom they pinch whome they oppresse and whom they wrong but when the times come that they thinke to shewe their liberalitie and to let all the world haue a tast of bountie no man shall be put backe but euerie man shall haue his fill for a time and now they thinke they haue quit themselues Well and you must account them verie liberall bountifull gentlemen nay first let them be iust and then they may be mercifull but till then all is oppression and robberie and spoyling And may idle ministers that get many benefices into their hand and make themselues fat with the peoples bloud whom they sterue and care not for feeding their soules at any time but that they may get them a name of bountifull men once or twice in the yeare they will come to the people and feast them and great good cheere they must haue thus robbing their soules to feed their bodies and vnder pretence of hospitality neighbourhood to make a pray of the people But first they should doe as Zachaeus did first restore the ill gotten goods theÌ„ of the rest that is their own they might be merciful do good but it is no liberalitie to be lauish of another mans Secondly it must be done liberally without grudging and murmuring as 2. Cor. 9. God loues a cheerefull giuer it must not be wrested out of one but must come willingly and freely or else the thanks is lost So Prouerbs 3. 27. Withhold not the goods from the owner thereof e. He makes the Christian neighbour that is in necessitie an owner one that hath good right and title to our goods according to our abilitie for God hath giuen it to them and it is their due therefore he saith withhold it not but giue it readily put him not backe but let him see that thou art glad to doe him good and that it is a delight to thy soule to helpe him in his need So Christ saith that the poore widdowes halfe farthing was more in Gods account the all theÌ„ large offerings of the richer men for they did it most of them ambitiously and some Pharises meritoriously to binde God vnto them and make him beholding vnto them but she did not looke to credit for it was rather a discredit that when all the rest came with their great summes she comes me with a mite among the rest but she was not ashamed of that neither did she thinke to merit any thing of God but desiring to please God she gaue that she had though it was but a little verie freely and therfore God accounted it a very free gift Therefore we must looke that our gifts be freewill offerings and come voluntarie and then they are likely to be accepted Thirdly one must looke to doe good especially to the household of faith though a man should helpe all mankinde yet his speciall regarde should bee to Christians that where Gods kindnesse appeares most their kindnesse may bee most exercised and they may doe most good where GOD hath giuen most good For so Math. 25. that which they did to poore Christians was accounted as done to him and that he payd as a debt for his owne Which confutes these that if they doe any good and bestow any thing yet be sure Christians shall haue nothing but it is done hand ouer head without any regard to whom it is done and euerie one shall fare better with them then he that is best there is a certaine secret malice and hidden inueterate enemie to good men that they can bestowe nothing but on such that cannot pray for them but will abuse what euer they bestow vpon them And thus much for the things forbidden in this commandement and also commaunded that thou doe the one and auoid the other certaine things must be auoided which are occasions of the breach of it and hinder one from keeping it And the first of these is Pride for so much pride as there is in any so much matter is there of the braÌ„ch of this coÌ„mandement for so the holy ghost saith that onely from pride contention comes and he that is proud is alwaies readie to stirre vp strife for he will doe wrong to any but he will suffer wrong of none So secondly he so spends and ruinates his estate by seruing his proud lust that he hath nothing to bestow in works of mercy by setting vp himselfe too high he brings his estate so low that he cannot afford to doe any good he is alwaies in want need still shifting and cast behinde hand because he is too lauish in spending in needlesse things to serue himselfe As the Sodomites though they liued in the most rich and plentifull countrey vnder the sunne and that which was fruitefull of all encrease yet they could shew no worke of mercy no good that they could doe why because they were proud and thought all too little that went to themselues and for their own delight therefore can spare nothing to supply anothers need So it is seene that many poore men yet are able to doe more good haue more to lay out vpon mercie then many other that haue rich reuenues and why because these with their reuenues haue an other thing that is pride which drinks them drie so that they may truly say they haue nothing to giue they are driuen to wants and necessities that they can neuer get before hand they haue it not and how should they giue it But why haue they it not whose is the fault It is therefore because they haue fedde the wasting humor of pride and that eates vp all which they should bestow on Gods poore Saints Therfore who euer would keepe this commandement let him striue against pride for that will make him vnable to
and him And to take delight in the word of God and vse all good means to get a pure feruent loue to the yoakfellow and to purge out by godly sorrow that venime of sornication if any haue beene committed before that else would infect the heart with adulterie for mariage cannot kill lust onely repentance can doe that and marriage is an helpe to a penitent man to preserue his chastitie But now if one haue fallen to adulterie and broken the couenant of God there is no way for him but onely one euen to confesse his filthie sinne and to be grieued and iudge himselfe for it and then to lay hold on the merits of Christ Iesus to craue Gods mercie knowing that he can as easily forgiue to the penitent person the blood of Christ can as easily wash away adulterie in the highest degree as the least spot of wantonnesse So much for the first outward breach viz. Adulterie the next followes and that is called Fornication that is when single persons commit the filthie act And this howeuer it be not grieuous as the former because it doth not breake the couenant of God and is not punishable with bodily death yet it is a fearefull sinne lyable to the curse of God and damnation For so 1. Cor. 6. No fornicator shall enter into the kingdome of heauen It is such a sinne as shuts one out of Gods kingdome and casts him downe headlong to hell and the euerlasting vengeance of God And the ill effects of adulterie afore named namely a diseased bodie a poore estate a blemished name and damned soule and the drawing and murdring of an others soule doe agree to this sinne to Oh but they will marrie the partie and so all shall be well and they will make an amends But this cannot make an amends for nothing can wash away the pollution of the soule but the bloud of Christ But if you doe marrie the partie why will you giue the first fruits of your bodie to the flesh and the diuell and the refuse to God it is a shameful thing to serue sinne with the chiefe of his strength and God with the remainder How can they looke for a blessed proceeding from so foule a beginning Why will he doe such wrong to his first borne to make him base borne and his posteritie a bastardly generation why will they beget a continuall sorrow to themselues that they should not be able to looke vpon their childe without blushing and cannot see the fruit of their bodie but they must looke on the fruit of their sinne and behold a witnesse before them of their owne filthinesse and disobedience to God Or if he purpose not to marrie her that doth this why doth he rob her of her virginitie and make her vnfit for any other else Therefore this is a foule sinne and daungerous for vnlesse it be repented for soundly fornication before marriage makes a plaine and high way for adulterie after mariage The third outward breach of this commaundement followes And that is vncleannesse which is eyther vnnaturall or naturall vnnaturall as Sodomie practised of the Sodomites condemned Rom. 1. when man with man workes wickednes woman with woman commits villany or else that beastly sin when the seed of man is mixt with the seed of a beast These nature abhorres and they be commonly punishments of some other wickednes and follow a verie prophane and dead heart are worse then dulterie The naturall vncleannesse is eyther alone one by himselfe may defile his owne bodie in most filthie sorte which though it be more secret from man yet it is most abhominable before God and often God brings it to light by punishing those which haue vsed it with teares of conscience and horrible feares in their minde or else with frensie and franticknesse These punishments haue often fell on the practisers of this secret sin and then all goes abroad then they lay open and vomit out all their owne shame and howeuer they seemed chast and pure before yet now their filthinesse is brought to light Also an other kind of naturall vncleannesse is betweene married people eyther in their entrance into marriage or else in their proceeding and vse of marriage The vncleannesse in the entrance is eyther if one marrie an other of a contrarie religion as a professor and a Christian to wed an Atheist or a Papist their whole life so led till repentance and conuersion is vncleane in the eyes of God for their marriage was not lawfull before God and therefore in Ezra these that had so married were constrained by God to put away both their wiues and children as illegitimate Also if those marrie together that be within the degrees of consanguinitie or affinitie forbidden they may cloake and shift as long as they will but they shall neuer shift of the account and estimation of being vncleane persons before God sith they marrie without the warrant yea contrary to the commaundement of God Also those that marrie without consent of parents their mariage is lawfull and life vncleane till they be reconciled to God by repentance and their parents by submission These be in the entrance and taking the estate of mariage In the vse of it vncleannesse is committed First in comming together at vnseasonable times this was a cause that made the land of Canaan vomit out their inhabitants because they had no regard to obserue times and this was to be punished with death in both parties in the olde law because the time and manner of separation was then instituted Also in mariage one may deale vncleanly by excesse for want of moderation for as a man may be drunken with his own drinke and he were a drunkard that would sit at home and swill till he were ouercome so likewise a man may be vncleane in exercise though otherwise his marriage be lawfull and this sinne though the hand of the Magistrate cannot punish it yet Gods hand often findes it out and the children diuers times prooue monstrous and vnshapen or else idiots and naturals or else verie vngodly and stubborne and thus Godmeets with these secrete sinnes when men will not meete with him by repentaunce The last breach of this commaundement is in wantonnesse which is the preparation and foundation for all the former consisting eyther in things belonging to the bodie or the bodie it selfe In things belonging to the bodie as in the costly apparrell not that there should not be things fitting the estate and that there were not a diuersitie of degrees to be had but in no estate or degree may one be so excessiue as to hinder him from good works of mercie and religion that one should bestow so much time in trimming the bodie as he can haue no time for trimming his soule and bestow so much cost in rich apparrell as hee can spare nothing to bestowe on poore seruantes Secondly in straunge apparrell as in Zephaniah the priest the kings children are rebuked for
window vpon a time and sees how commodiously Naboths vinyard stoode to his pallace and thought the might make him a faire garden there and he might haue a gooly priuate walke as it were so close to his therfore he would faine haue it And so sends for Naboth offers him some consideration for it but Naboth knew that he might not alienate his possenssion from himselfe that God had giuen him therefore hee sayes him nay but his desire was so earnest and importunate that it would take no nay and therefore hee was euen sicke with greefe and desire of that which was none of his And then there was no way left but Naboth must be slane and by hooke and crooke Ahab must haue the vinyarde and so Naboths life and vinyarde were both taken away but so that Ahab destroyed his familie and posteritie by this euill couetousnesse The vse that we must make of this is that though we haue neuer done any man wrong in one pennie yet we must repent for the wrong of the heart and the secret desire of the soule or els before God we are culpable of the breach of this commandement and lyable to the plague of God for it Secondly wee must learne to restraine our desires and keepe in the wandring lusts of our heart for that which it is a sin to take before men it is a sinne to wish before God therefore we must binde our minds to the good abearance Now the way to expell this wicked and greedie couetousnes of wealth is to consider these two thinges First the small or noe good that riches can doe vnto them that haue them Secondly to consider the certaine hurt that the desire of them will bring For the ground of couetousnesse is this that men haue a false and foolish imagination that wealth will bring some happinesse and if they had riches in good store then they should be in good safetie and in an happie case but that riches can make ones estate no whitte the better it is proued in the Psalme 62. 10. 11. 12. If riches increase set not thine heart vpon them He would haue one let his heart be neuer a whit set to his wealth and deeme himselfe no whit the better for the increase of them what is not one better nor hath he not cause to be more glad when his purse is full of monie then if he had neuer a farthing no sure not one iot and hee giues three reasons First saith he God spake once or twice and I heard it power belongeth vnto God This is reason nothing hath any power to doe a man any good but God therefore if he haue all the wealth in the world his wealth cannot helpe him it cannot keepe away any iudgement it cannot free him from death nor from hell but one may as soone goe to hell from weale or woe Diues may passe into torment as well as the veriest begger aliue Nay it cannot beare of any one stroake of God vpō soule or vpon bodie in this life it cannot keepe away sickenesse not greefe then if they be such weake thinges he that hath them is neuer a whit the nearer any good nor further from any euill why should one either earnestly desire them or greatly reioyce when he hath them Secondly To thee O Lord belongeth mercie There is no mercie but in God nor kindenesse but from God and that a man is kindely entreated it is not from wealth but from God that puts loue into mens hearts for if ones ways be pleasing vnto God he will make his enemies to become his friends and contrarie if ones waies displease him he will make ones friends his foes and those that owe him most dutie and haue here tofore shewed most loue vnto him to be his most bitter enemies and seeke his ouerthrow As in Dauid when hee had sinned against God he raysed vp his sonne against him who not with standing his welth and kingdome sought his life and would haue killed him Thirdly thou O Lord rewardest euery man according to his workes That is an other reason because God lookes to workes not to wealth when he comes to iudgment as if he had said most men dreame that it shall goe with them according to their goods and riches that they haue heaped vp this were true indeede if their were no God or else an idle God as Epicures imagine that sits a sleepe in heauen and cares not how things goes with men in the world but if there be a God that gouernes the world that is awaken and hath the ordering of matters then the question shall not be with what a mā hath But what he hath done not what riches But what grace and goodnesse he possesseth for sinne shall haue shame and he that is godly and mercifull and humble hee shall haue glorie and he shall be saued Sith it is so that riches are so little profitable or availeable this must keepe out of our hearts this whorish desire of riches that cannot profit Secondly as riches are sure to doe vs noe good so we are sure that the desire of them will doe vs much hurt and as there is no helpe from the hauing so there is certaine danger from the coueting For in Timothie the Apostle cals it the root of all euill Where this is there is sinne enough no euill that a man will abstaine from if it may procure his filthy lucre he will forbeare nothing if it lye in his way to gaine neither will he doe any good that seemeth contrarie to his profit therefore the daunger is greate that accompanies couetousnesse namely the rushing into all kinde of mischeefe and wickednesse and the neglecting and omitting of euerie thing that is good For it hinders one from the cheefe meanes of saluation and hinders the working of these meanes in him How it keeps men from the word and sacrements Christ shewes in the parable Luk. 14. 18. Some had oxen could not come some had farmes and must be held excused in generall euerie couetous man hath some pulbacke from religion or if happily sometimes he doe ouercome that let by much a doe step into the Church dore and set him downe before the preacher yet the holy Ghost tels vs how he is occupied speaking to Ezekiel he sayes that they sat before him indeede but though he was a man of rare gifts and verie eloquent yet their hearts went after their couetousnesse So that a couetous mans heart is in continuall trauaile though his bodie sit still for sometime yet his meditations and thoughts are moyling and rotting into the earth so that he can giue no attention to the word nor marke nothing that is spoken But yeelde that sometimes a quame of attention come ouer him admit that he can frame to giue eare to that which is spoken vnto him yet all is fruitlesse he gets no good for these be the cares of this world that like thornes choake the good seede of the word
gaue now and then a penny to Christ this is to giue the bread to the dogs and crummes to the children as in truth most men doe The full streame and freenesse of their liberalitie runs to seruing of their lust but the sparing gifts and pinching bountie that God must haue And all these rob and cousen themselues and though they imagine to get mountaines of pleasure yet the end shall be paine he that loues wine and oyle and he that loues pastime what is his verdit and what sentence hath God set downe He shal be a needly fellow and liue in want pouertie is the best ende and easiest punishment of this wastfullnesse for want of moderation in meat drinke apparaile and pastime An other kind of wastfullnesse is in idlenesse An idle person is a theefe he puts his hand into his bosome and eates vp his owne flesh He consumes himselfe and is a waster of himselfe and an idle person shall be clothed with rags If one should haue such a companion as when he came to him should find him sufficiently furnished with reasonable store of goods to maintaine himselfe but by that time they parted company should strip him out of all leaue him nothing make him goe in a ragged coat and leaue nothing behind him but want and miserie would not one thnke this was but a cousening companion and a theeuish fellowe But so it stands with idlenesse if that it keepe one companie a while and he will intertaine this guest into his heart it will make a speedie riddance of all set him bare in apparell and base in account and fill an house full of distresse and calamitie that is founde full of wealth And in truth experience shewes this among vs daily that if a man be left well and be of sufficient wealth to maintaine himselfe in good sort let him but giue harbour to idlenesse and all flies away it goes to wracke and by little little like a moath it moolters away his great wealth makes him no better then a begger afore it haue done with him vnlesse he shake it of betime And true it is that Salomon saith His pouertie comes like an armed man Idle persons be pouerties prisoners if they haue no calling to settle thēselues in pouertie hath a calling to arrest thē and if they can take vp themselues in no lawfull businesse pouertie comes with a commission to take vp them and will not be put backe neither it comes armed it will preuaile So that an idle man is a theefe to himselfe he does that to himselfe that if another should doe it all men would take heed of him for a notorious cousener And besides 2. Thess 3. he condemnes such as walke inordinately and bids them labour with their hands and not be idle that they may eate their owne bread as if he had said he that doth nothing hath right to nothing he hath no bread of his owne to eate he puts stolne meat into his mouth euerie bit he eates he cannot say Lord giue me this day my daily bread for it is none of his because he neuer earned it God will haue him doe something afore he haue any thing God indeed allowes recreation he will haue it to fit vs for our calling not to hinder vs from it And why doe we account any man a theefe but because he is a naughtie fellow he takes his neighbours meat and paies not for it he takes his cloathes and giues him nothing in recompence and why then is not an idle man a theefe for he takes his meat and his apparrell and what euer he hath from an other without allowance without doing any thing for them they be Gods and God hath made no such bargaine that he shall haue them without doing seruice to him but when he leaues his calling he looseth his right and title he liues of an others goods shall answere for it as a theefe A third thing wherein one plaies the theefe in his own goods is by suretiship For Salomon names idlenesse and suretiship as two sinnes that men make little account of but God doth marke them and esteemes them as foule faults For this suretiship how euer men thinke it comes from a kinde nature and a louing disposition that they would be willing to doe good to any but it is nothing so it proceeds from an vnwise heart and a great measure of foolishnesse for true kindnesse at home and loue if it be true loue will doe most where it owes most but this is a foolish crueltie when one vnder the shew of mercie to an other will vndoe himselfe and his wife and children I speake not this but that a man may and ought to be suretie and this is a dutie to be performed to a good man with a good calling and according to ones abilitie that he breakes not his owne backe with bearing an other mans burthen Therefore in suretiship keepe these two rules first looke what a kinde of man he is that you would paune your credit for a man must not do his hand ouer his head for euerie one that will aske but onely for such as he is bound vnto by some bond of dutie eyther for religion and charitie or else for some knot of friendship or of kindred else if one be so carelesse to be suretie for he cares not who Salomon takes his coat pittie him not let him feele the smart of his foolish and sinfull rashnes Secondly for whom euer it be goe not aboue your abilitie promise not for so much as might hurt your familie and impayre your estate if it must be taken from you for when one is suretie he bindes himselfe to pay if the principall doe not and if hee doe not meane to doe it or cannot doe this is a meere dissembling and plaine cousenage of him to whom he makes the bond and how can it be counted better then a lye when he promiseth to doe that which he neither can performe though he would nor purposeth to performe though he could If any one therefore haue offended this way let him know and confesse that it was his rashnesse and folly and then his best way is to repent and craue pardon of God and beseech him to make a supplie of his wants But so long as one continues these speeches O I was deceiued and I meant well and I did it of good will and he hath dealt ill with me so long I say as one laies the fault vpon another thus postes it of from himfelfe so long he is farre enough from repentance and shall be farre enough from comfort the crosse and curse doe both remayne vpon as yet that is not the way to lay it vpon another it was long of his vnfaithfulnesse and ill dealing with me nay it was long of your owne vnfaithfulnes and ill dealing with your family it was long of your wisedome that you did not aduise vpon the matter craue assistance at Gods hands and aske
better him in his wealth so that he might haue where-withall to shew mercie as haue a mercifull affection This God hath appointed and these wil be the effects of a godly labour But this wearying ones selfe in slauerie to his lusts and seruing himselfe it humbles one not a whit nay it makes one more proud more surly and more associable that one neither knowes God nor himselfe it doth not prepare him to die but it makes him forget his latter ende and neuer thinke of death it makes not the heart pitifull and mercifull but it hardens the heart and infects it with crueltie and such an one as is not made by his labour able and willing to giue more but able and willing to giue nothing at all So that euery man must labour no man hath any warrant or priuiledge to be idle that is to be a Sodomite And furthermore euerie man must looke that his vocation be honest and lawfull or else hee shall doe himselfe more harme then good by his labour The second point of liberalitie is in keeping that prudently and discreetly which was honestly gotten for if labour in getting be not ioyned with wisedome in preferring and sauing that is no good thrift neither must this be a niggardly and miserable sparing but an orderly and wise disposing and husbanding of that which God hath put into our hands that he may be better able to doe good and to releeue others In this manie fayle and by fayling in it are faultie in a good dutie as necessarie as the former yea labour indeed and that with great diligence and carefulnesse till they haue gotten something but let it goe as fast eyther by drinking or gamning or else by good cheere and daintie fayre aboue their abilitie and by this immoderate vndiscreet lauishnesse they vndoe whatsoeuer they did before by following their calling and keepe themselues alwaies in want and penurie whereas if they would be as careful to keepe thriftily as they be painefull to get they might liue of their labours comfortably and ioyfully and besides might be much beneficiall to other that stood in neede and haue wherewithall to open their hand liberally in workes of mercie So Prouerb 21. 20. In the house of a wise man is a pleasant treasure and oyle but a foole deuowreth it A wise man that is a godly man doth not onely seeke and bring into his house but will also keepe in his house a pleasant treasure delightfull riches such as being gotten without any staine of vniustice hee hath delight and comfort and a blessing in the vse of them and he hath not for necessitie onely but also for delight euen oyle and things for refreshing and recreation But a foole that is a wicked and an vngodly man he deuoures all what euer it be left him by his parents giuen him by his friends or gotten by his labour all goes one way all is deuoured all is spent idlely and without any discretion for he serues such a chargeable master as will leaue him nothing at the yeares end Other masters vse to giue their seruants wages for their worke but the diuell and lust whom wicked men serue be both costly and hard masters they will take all and so long as there remaines any thing to be had they cease not calling for it but all this hard and chargeable paines shall be rewarded with nothing but want and necessitie at the last So that a good man must be as well a keeper as a gayner he must know how to bring in lawfully and how to lay out with such discretion and to dispose things in that good order that he do not bring himselfe into vnnecessary wantes and troubles but that he may haue both to comfort himselfe and also to refresh others Thus much for thriftinesse The other thing required in the right vse of ones owne goods is liberalitie without which there is no true obedience to this commaundement Now this liberalitie must spread it selfe in two braunches towards one selfe and towards others A liberall man must be liberall to himfelfe for all goodnesse begins at home and shewes it selfe first where it was first bred And so Eccles 5. 17. This is good he saith to eate and drinke and take pleasure in ones labour and this he saith is the gift of God To haue meat and drinke and apparell is a thing common to reprobates but to haue these things and the right vse of them also in ioy and comfort and thankfulnesse this is a speciall fauour and a thrift not common to many Therfore it is our duty to take a part of those things that God hath giuen vs and with a thankefull and a cheerefull heart to enioy his kindnesse and not to make our case worse then we need as the foolish Israelites did that when God in goodnesse had prouided sufficient food for them that they might haue enough and gone to bed cheerefully after a good and competent supper they were so fearefull and doubtfull least they should haue had nothing for morning that they pinched themselues of Gods allowance and would needs reserue something vntill the morning But what came of it did not God send vvormes amongst it so that it stanke and was good for nothing and so it is still this is a thing perpetuall to the end of the world that he which will be a more niggardly then God would haue him and spares more then God hath laid necessitie vpon him the curse of God vvill fall vpon the goods thus saued that it vvere as good as they had beene spent for they shall corrupt and vanish away to nothing he that spares thus shall neuer haue any good by them that is most sure And indeed if one doe not first shew mercie to himselfe how is it possible hee should shew mercie to an other he that vvill sterue and pine himselfe vvhen he needs not no man vvill trust him to feede and relieue his neighbour vvhen he needs this is most certaine he that vvill be cruell to his ovvne flesh can neuer haue any true pittie to an other Therefore first a man must haue an open hand to minister vnto his ovvne necessitie and to helpe himselfe first see that himselfe be the better for his owne goodnesse and liberalitie And yet that is not enough neither a man must not spend all his kindnesse within doores and keepe so spare a fire that can vvarme no bodie but himselfe but after he must stretch out his hand to be bountiful to others vvhose vvant requires his helpe and vvhose penurie cals for some thing of his aboundance So 1 Timoth. 6. 17. Charge those that be rich in this world that they be not high minded c. That they doe good and be rich in good works He would haue rich men not to trust in riches but in God for riches be vncertaine and what greater folly can be then for a man to put his confidence in that which must away he knowes not how soone