onely his bodily eyes opened but also the eyes of his mind to see the truth of God as one taught by his holy Spirit not onely giuing witnesse of our Sauiour Christ that hath giuen him his sight that he was a true worshipper of God and therefore such a one whose prayers God would heare and did heare for the restoring of him but also that euery true worshipper of God which is not a sinner that is to say is not such a one as hath giuen himselfe ouer to sinne but hath repented of it and striueth against it and to that ende calleth vpon God for grace he shall be heard of him Scope of the Commandement Whereunto agree these last words of the Lord himselfe in this our Commandement assuring vs that he will shew mercy that is all kind of mercie for soule and for body c. vpon all those that shall loue him and keepe his Commandements And in this comfort let vs proceed to the third Commandement Rehearse the words of it Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine What is the scope and drift of this Commandement how is it to be distinguished from the former two This third Commandement aimeth at these two points following First to shevv vvhat ought to be the ordinarie course of the vvhole life and conuersation of the true worshipper of God both in vvord and deed Secondly to declare vvhat is the chiefe ende of life and of all the thoughts words works thereof not only in the duties of Gods worship both inward outward according to the first second Commandement but also in euery other duty acâ—ording to all the Commandements of the vvhole Lavv of God What is the chiefe end of all obedience The honour and glory of God This is indeed the generall scope and drift of this Commandement according to the generall instructions and admonitions and exhortations of the word of God shewing how the life of the seruants of God should differ from the life of all prophane and worldly ones both in the manner and forme of it and also in the ende which they ought to propound to themselues therein such as are the instructions c. which we may reade Math. 5.16 1. Peter chapter 2.12 and chapter 3.15.16 and chap. 4.1.2.3.4 Eph. chap. 4.17.18.19 20.21 and chap. 5. verses 15.16.17 and Phil. 2.14.15.16 and chap. 4.8.9 and Col. 3.13.14.15.16.17.18 c. Reade also 1. Thes 2.10 Acts. 20.18 and 2. Tim. 3.10.11 And it was necessarie that the Lord should adde this Commaundement to such ende and purpose as hath beene thus declared that thereby he might meete with the hypocrisie or lightnesse and vanity of a number who desiring not to be accounted altogether prophane and without Religion do therefore come to the place of Gods worship and sit downe or stand vp to heare the Sermon and kneele downe to prayer c. yet the same neuerthelesse so soone as they are out of the Church-doore let all their thoughts and words and the whole course of their life loose to a kind of Libertinisme c. This the Lord cannot endure it being an vnworthy and dishonorable profession of his name and Religion yea he accounteth it no better then a defiling of his name as we may reade Leuit. 22. verses 31.32.33 and chap. 20.3 The polluting of his name the defiling of his saÌ„ctuary the place of his worship they are ioyned together And verily they shew themselues to haue litle profited by the hearing of his word and by their prayers c. whosoeuer haue no reuerend regard to giue glory to the name of God Such receiue the word of God in vaine 2. Cor. 6.1 They call vpon the name of God in vaine All their worship is in vaine Isa chap. 1. The Lord requireth of his worshippers to take another course He cannot like that we should vnder couert of his name follow our owne vaine minds and lusts neither yet one to sooth and flatter another by an Italienate behauiour c. after the manner of this world which is full of subtility and glozing but in simplicity and truth c. as we haue a notable description of a right godly life 2. Cor. 6.4.5.6.7.8.9.10 and Iames 3.17.18 The life of the true worshipper of God is not sychophanticall and effeminate but it is cordiall without hypocrisie or guile The contrary therefore is condemned of God Reade Iohn 5.44 and chap. 12.43 and chap. 7.18 and Gal. 1.10 reade also Rom. 2.24 But these things will yet further appeare to be the meaning of the Lord in this CoÌ„mandement by the particular handling of the words thereof as well those of the Commandement as the other of the reason annexed which containeth the curse against the transgressors of it Words interpreted Let vs therefore come to it What things are we to obserue that we may find out this to be the sense and meaning of this Commandement Three things are to be considered of vs. Which are they First vvhat is meant by the name of God Secondly vvhat it is for vs to take the name of God Thirdly hovv the name of God is taken in vaine Of these things in order that so we may perceiue both what are the euill things forbidden and also what on the contrary are the good things commanded What is meant by the name of God First all which maketh God most famously knowne to be God as one infinitely differing from all other things that is to say his diuine titles vvord and vvorks Secondly God himselfe and vvhatsoeuer he hath by the same his diuine titles vvord and vvorkes reuealed of himselfe that it should be knowne of vs as his eternall power and Godhead by the creation of the vvorld and all things else according to that description vvhich he hath by his owne voyce from heauen giuen forth and by his owne handvvriting set downe of himselfe Touching the first of these points let vs consider that it is the very vse of a name to put difference betwixt one thing and another and specially betwixt the creature and the Creator Reade Exod. 34.5.6.7 Ier. 16.21 That the word of God is as the name of God in that it maketh him most perfectly and fully knowne Reade Psal 138.2 Consule Trem. reade also 1. Tim. 6.1 How the works of God do make the Lord knowne reade Psal 19.1 c. Isa 40.26 c. and chapter 45.11.12 c. Ier. 10.11.12 c. Act. 14.17 and chap. 17.23.24 Rom. 1.19.20 More particularly how the iudgements of God do set foorth his name reade Exod. chap 9.16 and Isa 30.27 Psal 9.16 Ezek. 30.19.26 and 33.29 and 35.11.15 and 38.23 and 39.6.7 And for his mercies Isa 45.20 c. and chap. 48.9.10.11 Phil. 2.9.10.11 Reade also Exod. 23.21 Ezek. 16.59 c. and chap. 28. verse 29. c. and chap. 29.21 and 37.13 Ioel. 2.26.27 c. and chap.
very circuÌ„spect in the well ordering of reprehensioÌ„ The discretion of a man saith King Salomon differreth his anger and it is his glory to passe by an offence Prou. 19.11 Moreouer he that will reproue as he ought must most diligently take heed that he be carefull to reforme himselfe first Matth. 7.3.4.5 and then that he presume not aboue his gifts or his place and calling by medling with matters aboue his reach or with persons of whom he may easily conceiue that they will scorne his admonition Reade Prou. 9.8 Neuerthelesse it must there withall be considered also that the wisest of Gods seruants cannot alwayes obserue the time so fitly nor carry the reproofe in so conuenient and due manner but they must make reckening that some of the wicked whom of loue and duty they shall admonish and rebuke will harden their harts against the same yea and render hard measure against those that shall most louingly reproue them As Herod dealt against Iohn Baptist casting him into prison Reade Prou. 27.22 Though thou shouldest bray a foole in a morter c. yet will not his foolishnesse depart from him It is true that a wise reprouer is as a golden eare-ring and an ornament of fine gold but he is so onely to a wise and obedient eare Prou. 25.12 For compassion ouer the offender beside that Iude verse 22. reade also Psal 119. verse 136. Ier. 9.1 c. 2. Cor. chap. 12.12 Phil. chap. 3.18 Iosh 7.19 Thus much therefore for the witnessing of the truth and tendring our neighbours good name and welfare may suffice for this time Remembring alwayes that in so much as God coÌ„mandeth truth to be witnessed for the benefit of our neighbour specially of our good and godly neighbour that therefore in such cases wherein by the declaration of some truth our neighbour should be vniustly preiudiced hurt we are at no hand to disclose it As for example we must not betray our good neighbor and Christian brother into the hands of cruell persecutors much lesse the whole congregation if we should be examined of the time and place of their secret meetings for the worshipping of God and for their owne mutuall edification and saluation And thus now we haue seene at the last according to the measure of grace which God in mercy hath vouchsafed vpon vs what our whole duty is toward our neighbour according to this ninth Commandement But is there nothing commanded or at the least necessarily implied in it concerning our selues and the tendring of our owne good name and safety Yes for by the duties which the Lord God commandeth vs toward other he giueth vs to vnderstand vvhat regard vve ought to haue of our selues and our owne good name What regard is that which you speake of As we must truly repent of all our sinnes past in the sight of God and make outward profession of our repentance before men touching those sinnes especially whereby we haue giuen offence to any either publikly or priuately so for all time to come it is our parts so to order our liues in vnfained obedience to all the holy Lawes and Commandements of God that we may not only haue praise with God the testimony of euery good neighbor for our credit and welfare in the middest of them Yet so as we must alwaies for our owne parts both thinke humbly speake modestly of our selues our owne actions or vertues according to that admonition of the holy Prou. cha 27.2 Let another man praise thee and not thine owne mouth a stranger and not thine owne lips And Gal. 5.26 Let vs not be desirous of vaine-glory c. It is true for first the onely way to win or recouer a good name is by amendmeÌ„t of our liues wherein we haue transgressed so procured our owne reproch if we shall harken to the admonition rebuke of others as well we as would haue any in the like case harken vnto vs c. And secondly that euery man standeth bound to haue care to seeke a good name in the Church of God by walking humbly in the wayes CoÌ„mandements of God we may consider it by diuerse reasons For the waies of God are the only coÌ„mendable waies Feare God keepe his CoÌ„mandements saith the preacher Eccl. cha 12. ver 13. for this is all of a man All whatsoeuer beside is vanity And what else in any sound reason can any maÌ„ be worthily coÌ„mended for if he want the feare of God c. May a man be coÌ„mended for profanenesse or for idolatry or for wrath or for drunkenâ—esse or for fornicatioÌ„ c. God forbid The Lord himself maketh the faith of his seruaÌ„ts the grouÌ„d of their good name Heb. 11.39 their obedience the confirmation thereof Reade Phil. 4.8 In this respect let it be considered that the whole Law of God beareth the name of truth to the obedience whereof also is opposed the generall vice of lying as Psa 119. verse 29. Take away from me the way of lying saith the holy Prophet and of thy good grace graunt me thy Law And verse 89. All the Commandements of God are truth And Psal 19.9 The iudgements of the Lord are truth whereupon also saith the Apostle Iohn 1. Epist 1.9 If we say we haue fellowship with God and walke in darkenesse we lye and do not truly And chap. 2.4 He that faith I know him and keepeth not his Commandements is a lyer and the truth is not in him Thus Rom. 1.25 Idolaters are said to turne the truth of God into a lye and Iames chapter 3.14 They that haue bitter enuying and strife in their hearts they are lyers against the truth On the contrary he that doth truth commeth to the light that his workes might be made manifest that they are wrought according to God Iohn 3.21 Such are sayd to walke in the truth Iohn 2. Epist verse 4. and Epistle 3. verses 3.4 euen that truth which is according to godlinesse Titus 1.1 euen that truth which is in Christ Iesus Ephes 4.12 and for the which we must do all that we can and nothing against it 2. Cor. 13.8 for the which we must not onely be witnesses but euen Martyrs in a speciall manner if need so require And a particular branch of this obedience from whence a good name is argued is the speaking and witnessing of the truth according to this ninth Commandement And when a man is a man of his word as they say and when as our Sauior Christ speaketh his yea is yea and his nay nay and when we be carefull to auoide â—alkatiuenesse after the maner of idle gossipping c. Reade Prou. 10.19 and 1. Tim. 5.13 Reade also Prou. 17.27.28 Thus must we walke that we may haue praise both before God and man reade Rom. 2.28.29 But that we may conclude this point of our treatise What is to be sayd concerning our secret sinnes do we sâ—nd bound to make them knowne as being a meanes whereby
touching those whom the Apostle calleth inuenters of euill things Rom. 1.30 Seeing vaine speeches oathes and vowes be abuses of Gods name much more all blasphemous speeches wicked oathes and vowes and the performance of them such as were the oathes and vowes of Herod and of those that vowed to muder Paule c. Seeing the vsing of good meanes with trust in them as Asa looked to much after Phisicke is a taking of Gods name in vaine then it is a more haynous abuse to seeke to false gods as Ahaziah did 2. Kings chap. 1. and all that seeke to sorcerers c such as are consorted with the Diuell yea how faire pretences soeuer they make as though they cured by the name of God or by vsing good words Hereunto belongeth Hamans casting of lots Ester chapter 3.7 Reade also Ieremie 10.2 And another kind of casting of lots in the pride of their power and victorie Ioel. 3.3 Obadiah verses 11.12 Reade also Psal 22.18 Math. 27.35 The force of this kind of reasoning which hath now bene vsed is plaine to euery one that will vnderstand so that we need not stand longer to perswade it Let vs therefore go forward and come to the other part of the interpretation that we may see what good duties are commanded Which are they First that euery one of vs do shew foorth the most reuerend and vvorthie estimation which we haue of the Lord God himselfe and of his diuine titles vvords and works and of all his holy ordinances and also that vve shevv forth the fruite of our true knowledge and acknowledgement faith feare and loue of him and of our zeale to his glorie by speaking our selues and causing all other as much as lieth in vs to speake all good of his name and of the same his vvord and vvorks Duties commanded and of all his holy ordinances and by the religious and right vse of an oath according to the iust and necessary occasions thereof Secondly that euery of vs liuing in such a calling as may vvell agree to the holy profession of Gods name vvhich he hath put vpon vs in calling vs his people his seruants his children c. vve be carefull to the vttermost of our power both in respect of our selues and also of all that do belong vnto vs or vvill harken vnto vs to order and behaue our selues and them euery vvay so vvisely and graciously as vvell in example as gouernment that all vvhich behold vs may see that our Religion is ioyned vvith the power of godlinesse and vvith the sanctification of Gods Spirit that so God may haue the greatest glory by the vvhole course of our liues vvhich possiblie vve may for our part procure And that not onely in prosperitie but also in aduersitie and in the time of persecution vve do boldly and conconstantly confesse his name Yea and finally this lavv requireth that if by any occasion vve fall into any sinne to the dishonour of the name of God that vve confesse and bewaile it and so earnestly returne to God and his Church and that our repentance may be as not able and famous as vvas our fall It is very true for if we shall not in such case giue glory to God as Iosua chargeth and exhorteth Achan Ios 7.19 God will in his iustice refuse to shew vs mercy reade Isai 30.1 Pro. 28.13 so likewise if we shall not for feare or shame coÌ„fesse the name of Christ before men euen in the times of the persecutioÌ„ of the Gospell Christ will be ashamed of vs before our heauenly father Math. 10 32.33 Luke 9.26 How we ought to sanctifie the name of God in affliction let vs learne from the example of patient Iob chapter 1. verses 21.22 Let him be a singular example to vs of that care which we ought to haue not only for our selues but also of those that belong vnto vs that Gods holy name be not dishonored either by our selues or them reade in the same 1. chapter verse 5. Reade also concerning Abraham chap. 18. the profession of King Dauid both touching his priuate and also his publike gouernement Psalme 101. How Ministers of the word ought to seeke the glory of God in their callings and that in singular maner consider it from the rule and practise of our Sauiour Christ Iohn 7.18 and from the example of the Apostles of our Sauiour Christ according to that we reade 2. Corinth 4.5 Reade also Matth. 5.16 and Ieremie 23. verses 28.29 And more generally how all ought to be carefull to glorifie the name of God reade Nehem. 5.9 Psalme 9. verse 10. Isaiah 26.8 Zach. 14.20.21 Malach. 3.16 And now that we may ende this answere with that wherewith it was begunne concerning our honouring and glorifying of God with our speech eade Psalme 100.3 c. Reade also in the booke of Iob. chap. 36.24 and Psalme 8. c. and Psalme 75.1 Yea it is our duty to speake reuerendly of the least of his works for we cannot make so much as one haire white or blacke as our Sauiour Christ saith Deut. â—hep 15. We must praise him for his most fearefull iudgements against the wicked Psalme 136. and for his sharpest afflictions vpon our selues according to the example of Iob alledged before Reade also Psalme 119.71 and verse 75. Reade also Iosua 22.16.17.18.19.20 and 1. Sam. 3.18 and 2. Kings 20.19 And concerning the word of God how reuerendly we are to thinke and speake of it consider from that which we reade Psalme 119. verse 86. and Psalme 19. and Pro. 30.5 and 2. Tim. 3.16 That we stand bound to procure others to do the like reade Psalme 34.3 and Psal 37.30 Leuit. 19.17 Iude verses 22.23 Thus and euery way it is our bounden duty to say and practise The Lord hath giuen me a tongue wherewith I will glorifie him Deut. 32.3 Psalme 145.21 and Psalme 63.5 reade also Psalme 71.13.14 But among all other wayes of honouring the name of God with our tongues he requireth that we haue a special care therof in the right and religious maner of taking an oath whether publikely before a Magistrate or priuately if there be a needfull and iust occasion thereunto Let vs therefore before we proceed consider of this so weighty a matter And first of all wheÌ„ haue we iust occasion offered to sweare or to take an oath according to the will of God in this Commandement When the truth of any matter by the certaine knowledge and assuraÌ„ce whereof the name of God may be glorified our neighbour benefited or otherwise satisfied in some weighty matter of doubt caÌ„not otherwise be sufficieÌ„tly certified cleared fouÌ„d out As an oath is the greatest and grauest way of clearing the truth of a controuersie or doubt so it must needes be the last and neuer to be vsed but when there is speciall neede reade Exod. 22 7.8 9.10.11 Heb. 6.16 reade also 2. Kings 8.31.32 See the practise Gen. 21.31 32. and chap. 24.29 and chap. 26.31
and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you These are most comfortable gracious blessings whose heart may they not worthily allure to enter into this course of true wisedome glorie and happinesse whosoeuer haue anie sparke of grace and true wisedome in them But alas it may be said that in so much as the Law promiseth not any blessing but vpon condition of perfect obedience and seeing we are all yea euen they that haue receiued greatest grace greatly behind and much failing therein that we say nothing of those that are so farre from the course both of speech and life here commanded that they reioyce in wickednesse thinke themselues to remember God the better when they sweare and rap out all the othes they can thinke on and condemne the obedience of this commandement as too great precisenesse and to be an hypocriticall holinesse c. what shall we say for our reliefe against those so great discomforts Though our failings yea though our rebellions haue bene great against this holy Commandement so as we may iustly look to meete with the curses and not to haue our part in any of the blessings yet Gods mercie in Christ Iesus is greater then our sins and his bloud shall wash away both them and the guiltinesse of them not onely from the eye of Gods iustice but also from the accusation and prickings of our owne consciences if we shall truly beleeue in his name that he hath satisfied for these our sins and fulfilled this part of obedience for vs and if we shall heartily repent and be henceforth more carefull both with the words of our mouthes and also in the actions of our liues to glorifie the name of God then hitherto we haue bene This is our onely comfort indeed according to that gracious promise of our Sauiour Christ Matth. 12.31.32 But what proofe haue you that Christ hath not onely satisfied for these our sinnes but also hath fulfilled the righteousnesse and obedience of this Commandement for vs so as the Lord will be moued for his sake to forgiue our sinnes and to accept and to blesse our vnperfect and vnworthie obedience Our Sauiour Christ himselfe Our Sauiour Christs perfect obedience for vs vvho is most faithfull and true giueth a plentifull vvitnesse of it in the 17. chapter of the Gospell vvritten by his holy Euangelist Saint Iohn The whole Chapter is notable to this purpose being a most heauenly prayer of our Sauiour Christ to his and thorough him our heauenly Father for his whole Church and people But let vs heare the principall words tending to this end In the 4. verse our Sauiour Christ saith thus I haue glorified thee on earth I haue finished the vvorke vvhich thou gauest me to do And verse 6. I haue declared thy name vnto the men vvhich thou gauest me out of the vvorld thine they vvere and thou gauest them me and they haue kept thy vvord And verse 11.12 And novv am I no more in the vvorld but these are in the vvorld and I come vnto thee Holy Father keepe them in thy name euen them vvhome thou hast giuen me that they may be one as vve are While I vvas in the vvorld I kept them in thy name those vvhome thou gauest me I haue kept c. And verses 15.16.17 I pray not that thou shouldest take them out of the vvorld but that thou keep them from euill They are not of the vvorld as I am not of the vvorld Sanctifie them vvith thy truth thy vvord is truth And the last verse of the chapter I haue declared to them thy name and vvill declare it that the loue vvherevvith thou hast loued me may be in them and I in them Here indeed we see a plentifull proofe of our Sauiour Christ his perfect obedience in glorifying the name of God by his perfect preaching and publishing of it according to his office and calling and that also euen from the beginning to the end of the time thereof vers 4.6.26 Secondly we haue a testimonie of our iustification in Christ through his obedience in the end of the 6. verse and verses 11.12 where also we see how carefull he was ouer his Disciples to keepe them in obedience to God and that his name should not be dishonoured by them Thirdly Our vnperfect obedience is for Christs sake accepted of God our Sauiour Christ prayeth for the increase of our sanctification and obedience according to the will of God and therein giueth to vnderstand that God accepteth the obedience of his seruants though it be still vnperfect Reade also a testimonie of our Sauiour Christ his glorifying of the name of God and of our iustification in him Hebrewes 2.9.10.11.12 Finally what his generall care of glorifying the name of God call to mind from his doctrine Matth. 5.16 and verses 33.34.35.36.37 Yea his whole doctrine is a most ample full declaration of it Reade also Iohn chapter 7.15.16.17 and chapter 8.49.50 Nothing remaineth therefore but that we placing our trust and beliefe in the mercies of our God in the name of Christ repenting of our sinnes do carefully and in godly maner labour to increase dayly in righteousnesse and holinesse to the glorifying of his name nothing doubting but that thus we shall be plentifully blessed of him though not for the worthines therof yet for the honour of his owne name and the praise of his rich mercies to whome be all praise and honour for euer and euer Amen And thus come we to the fourth Commandement the last of that great commandement of almightie God contayned in the first Table Rehearse the words of the fourth Commandement Remember the Sabbath day to keepe it holy Sixe dayes shalt thou labour and do all thy worke But the seuenth day is a Sabbath to the Lord thy God see that neither thou do anie worke therein nor thy sonne c. For in sixe dayes c. Wherefore the Lord blessed the Sabbath day and hallowed it This fourth Commandement concerning the speciall time of Gods worship hath some neare affinitie with the second which commandeth a speciall place to the same end and therfore they are sometimes in one common charge linked together Leuit. 19.30 and chap. 26.3 Neuerthelesse it requireth a speciall practise of all the former commandements of this first table and the seuerall duties thereof both inward outward priuate and publike to the perfecting of the entire and whole practise of Gods worship Yea it requireth also a speciall practise of all duties of loue to our neigbour both generall in affection and meditation and particular in action as the occasions shall require Diuers wayes distinguished from euery other Commandement And finally it is both the schoole-time and as it were the nurcerie of all godlinesse and vertue to be practised in the whole course of our liues and also the market or fayer day of our soules wherein the Lord doth in
shall dye the death Whosoeuer worketh therein the same person shall be cut off from among his people And againe Whosoeuer dath any worke in the Sabbath day shall dye the death Exod. chap. 31.14.15.16 Of this part of Gods iustice the Magistrate was his instrument There are other curses which God threateneth to bring vpon the breakers of his Sabbath more immediatly from his owne hand Which are they In the 17. Chapter of Ieremie verse 27. Thus sayth the Lord If ye vvill not heare me to sanctifie the Sabbath day and not to beare a burthen nor to go through the gates of Ierusalem on the Sabbath day then will I kindle a fire in the gates thereof and it shall deuour the pallaces of Ierusalem and it shall not be quenched A grieuous iudgement of God and that which may point vs to the cause of the often burnings that we heare off and see among our selues euen because the Sabbaths of the Lord are so greatly profaned c. The Curses But let vs go forward What is the curse against those who notwithstanding they will peraduenture do no bodily worke or make their market on the Sabbath day yet their hearts runne after their earthly profit and gaine neither regard they to exercise mercy but rather deale hardly against their poore brethren Heare this sayth the Prophet Amos chapter 8. verse 4. O ye that swallovv vp the poore that ye may make the needy of the land to faile Saying vvhen vvill the nevv Moone be gone that vve may sell corne and the Sabbath that vve may sell foorth vvheate and make the Epha small and the shekell great and falsifie the weights by deceipt That we may buy the poore with siluer and the needy for a paire of shoes that is for a matter of small price for litle or nothing as we say yea and sell the refuse of vvheate The Lord hath sworne by the excellency of Iaacob that is to say by himselfe surely I will neuer forget any of his workes Shall not the land tremble for this and euery one mourne that dwelleth therein This iudgement also is very grieuous and fearefull as the Prophet still prosecuteth it to the end of the Chapter shewing that these euill fruites arise from the contempt of the word and the preaching thereof which is as it were the life of the Sabbath Reade also Nehem. chap. 13.17.18 The prophaning of the Sabbath is the ruine both of the Church and common-wealth Hitherto of the doctrine of this Commandement The vse is yet behind haue you perfectly obeyed it No but I beseech God of his infinite mercy to forgiue me my manyfold and grieuous transgressions against it God of his infinite mercie pardon and forgiue vs all for as often as we examine our selues we shall euerie one find that we both are and haue beene grieuous transgressors of it c. Now therefore seeing our onely succour against our owne sinnes and against the curses thereof together with all our hope of blessing resteth in our Sauiour Christ alone Christ onely hath perfectly obeyed it shall be greatly for the comfort and confirmation of our faith to see some proofe and confirmation out of the word of God that he hath perfectly obeyed this Law of God for vs. What proofe can you alledge for it The whole history of his Gospell doth manifestly and verie plentifully confirme it vnder the vndoubted testimony of all the Euangelists Shew how that is It is euident not onely that they do all and specially Marke and Luke diligently set downe and record in holy vvrit his most holy and constant labour in the preaching of the Gospell vpon the Sabbath dayes for the instructing of the soules of men in the right way of their saluation and therewithall likewise how vpon the same dayes he exercised his spirituall workes of mercy towards the bodies of all sorts of impotent and diseased men yea towards both bodies and soules of such as were wholly possessed and vexed by Diuels But also it is euident by that more particular testimony of the Euangelist Luke concerning his most holy care euen from his childhood to resort to the places of Gods vvorship in the speciall times thereof to vvorship God and to heare and inquire of the doctrine of his word at the mouthes of those which were the Doctors and teachers thereof as we reade 2. Luke from the 42. verse to the end of the Chapter So indeed we reade there that when he was twelue yeares old he went vp to Ierusalem c. But much more when he came to mans age and that he was to manifest himselfe to Israel c. It is plentifully testified that he most carefully and perfectly sanctified the Sabbath dayes By him therefore are we redeemed from the curse of this Law and iustified in the sight of God By him also if we beleeue in his name and repent of our sinnes indeuoring more and more after the true sanctifying of the Sabbath the Lord will accept our obedience though it be vnperfect yea and he will for Christs sake interesse vs in all those promises which he hath made to all such as will haue care to sanctifie them as they ought to do The perpetuity of the Sabbath though they cannot fully attaine thereunto here in this life But what particular ground or proofe of Scripture may we haue for this Euen the same which vvas alledged before out of the 9. chap. of Iohn the 31. verse that God vvill heare euery man that is not a sinner but is a vvorshipper of God and indeuoureth to do his will This one place may well serue to either purpose c. And thus might we ende the whole doctrine and vse of this fourth Commandement saue that the vnaduised contradiction of some doth occasion a further businesse as though the Sabbath that is the sanctifying of euery seauenth day were nothing but a meere Iewish ceremony But we will vse as quicke speed as may be in the rehearsall of this point What is the summe of that which hath bene said and which ought to be firmely held of vs against that opinion assertion which is against the Sabbath We haue learned that the Sabbath cannot be truly sayd to haue bene at any time a meere ceremony but that it hath alwayes bene and so is still a morall and vnremoueable Commandement of God We haue learned also that neither our Sauiour Christ himselfe nor hic Apostles haue abrogated nor euer minded to abrogate the Lords Commandement touching the Sabbath but they haue firmely confirmed and established it What proofe haue you that our Sauiour Christ neuer minded to abrogate the Sabbath seeing that it may seeme that he both taught and practised a greater libertie then the Law permitteth He himselfe speaking of the vvhole morall Law and of the doctrine of the Prophets who were the true and faithfull interpreters thereof saith professedly that he came not to destroy it or any part of it but wholly to
disease or other and namely with that which is called the French pockes which vsually waiteth vpon it Yea it meeteth vvith a generall wasting both of the vvhole bodily and worldly substance and vvith an vntimely and wretched death Finally no adulterer shall inherite the kingdome of God but they shall haue their portion together in that lake which burneth vvith fire and brimstone for euer in hell That temporall death is the punishment of adulterie by the ciuill ordinance of God reade Leuit. 20.10 and Deut. 22.22 And for the practise of other nations reade Genes 26.10.11 and chap. 39. and Ezek. chap. 16.36 c. and chapter 23.10 and Ierem. 29.22.23 Concerning other punishments and curses from the hand of God we reade oftentimes in the Prouerbs and in many other places of the holy Scriptures Finally touching euerlasting destruction both of bodie and soule 1. Cor. 1.6.9 Reuel 21.8 and chap. 22.15 Hebr. 13.4 The same eternall destruction belongeth also to the incestuous person and to those that commit the sinnes against nature as in the same place of the Apostle to the Corinthians The lawes also of our own nation agreable to the Law of God do punish buggerie and rauishment by death And further also by our law the carnall knowledge of any woman-child vnder ten yeares of age is fellonie and so death to him that defloureth her though the child should giue consent And likewise also God hath commaunded all those abhominable sinnes to be punished with temporall death in the ciuill course of iustice among his people as appeareth in the 20. chapter of Leuiticus and in diuerse other places Genes chapter 28. reade how God by his owne hand punished Onans sinne The like indignation he beareth against all selfe defilements Moreouer God commaundeth the fornication of the maid found with child by another after mariage as also the fornication of the espoused person to be punished by death Deuteronomy 22.20 c. These things thus considered let vs now go forward What is the curse of God against the transgression of the law of mariage by taking more wiues the none which is also a sinne against this Commandement as hath bene shewed It is no doubt in it selfe without the mercie of God a damnable sinne seeing it is a kind of adulterie and God hath from the beginning alwayes punished it with much disquietnesse and vexations in the families vvhere it hath bene entertained Reade Genesis 4.23.24 Yea we may see it in the family of Abraham and of Iaakob Genesis chapter 16. and chapter 29. and chapter 30. And also 1. Samuel 1. Contrariwise Isaak liued a more sweete and comfortable life with his onely wife Rebecca for that he kept both himselfe and his loue entire vnto her Genes 24.67 Now which is the curse against fornication committed betwixt single persons Albeit the Lord doth not iudge it with so heauie a temporall punishment as he doth adulterie yet he shutteth the very fornicator aswell as the adulterer yea the vvanton bodie also and filthie talker out of his heauenly kingdome 1. Corinth 6.9 and Ephes 5.4 c. So indeede we reade it plainely expressed in those places And concerning temporall punishment reade Exodus 22.16.17 and Deuteronomy 22.28.29 Leuiticus chapter 19.20.21.22 it is such as when it was in practise did sufficiently fray all well disposed persons from this sinne beside the feare of the eternall punishment of hell What is the curse against intemperance in eating and drinking King Salomon doth notably lay it forth in the 23. chapter of his Prouerbs verse 21. The drunkard and the glutton shall be poore and the sleeper shall be clothed vvith ragges And then verses 29.30 To vvhom is vvo saith he to vvhom is sorrovv to vvhom is strife to vvhom is murmuring to vvhom are vvounds vvithout cause to vvhome is the rednesse of the eyes Euen to them that tarrie long at the vvine and so forth to the end of the chapter And our Sauiour Christ Luke 21.34 Take heede to your selues least at any time your hearts be oppressed vvith surfetting and drunkennesse and cares of this life and least that day that is the day of the last iudgement come on you at vnawares Reade also Isa 5.11.12.13.14 The curses of this sinne are banishment and famine in this life and euerlasting destruction in hell Reade also verse 22. And likewise Amos 6. Chapter 1. c. What is the curse against the curious pride wanton nicenesse of women in apparell with immodest curling and laying out of the haire c In the 3. chapter of the Prophecie of Isaiah verse 17. c. The Lord saith he vvill make the heads of such bald and that he vvill discouer their secret parts he vvill take avvay all their ornaments wherein they delight and pride themselues And in steade of svveete sauour saith the Lord by his holy Prophet there shall be stinke and in steade of a girdle a rent and in steade of dressing of the haire baldnesse and in steade of a stomacher a girding of sackecloth and burning in steade of beautie Finally the svvord famine miserie and all outvvard calamitie This is the curse of vaine and proud women What is the curse against the vanitie and pride of men in the same abuse In the Prophesie of Zephaniah chap. 1.18 In the day of the Lords sacrifice as saith the Prophet he vvill visite the princes and the kings children and all such as are clothed vvith strange apparell That is to say such as are full of the maners and fashions of other nations Isa 2.6 What is the curse of adulterous thoughts and motions if they be in the least measure consented vnto The curse and punishment of them is hell fire Mat. 5.29.30 And besides all they that striue not against thoughts and motions vnto vncleanenesse do at one time or other fall into the actions of vncleanenesse themselues and so all the former curses alreadie rehearsed take hold of them We haue seene it before in the example of king Dauid and therefore it is that he prayeth so earnestly Create in me a cleane heart ô God c. Psalm 51. Daily experience confirmeth the truth of it Wherefore it most vrgently standeth vs vpon to hearken to the admonition of our Sauiour Christ If thy right eye cause thee to offend plucke it out and cast it from thee for it is better for thee that one of thy members perish then that thy whole body should be cast into hell Finally what is the curse of those that are so farre from care to further chastitie and temperance in others and to stay the course of their vncleanely conuersation that they willingly suffer themselues to be drawne into fellowship with them In the 50. Psalme verse 18. and 22. The Lord threateneth destruction yea so as none shall be able to rescue and deliuer These then are the curses and plagues which in the righteous iudgement of God belong to the transgressions of this holy pure commandement of
liued with his parents he wrought diligently in the worke and labour of Iosephs occupation Marke chap. 6.3 And afterward vvhen the time vvas come that he should more immediatly do the vvill of his heauenly Father he hauing no house of his ovvne to hide his head in as vve reade Mat. chap. 8. vers 20. and painefully going about from place to place to preach the Gospell most vvillingly contented himselfe vvith that maintenance onely vvhich grevv vnto him as a fruite from his preaching no othervvise then as God moued the hearts of those that receiued spirituall comfort from him to minister of their outvvard things vnto him Luke chap. 8.2.3 This he did all the time wherein he went about preaching euen till as a reward from the hands of wicked men he was put to death and nayled to the crosse betweene two thieues which were crucified with him they counting him among transgressors as the Prophet Isaiah saith as if he had bene a most vnrighteous person though in truth as the same Prophet testifieth he neuer did anie violence neither practised any deceit as hath bene noted before out of the 53. chapter of his Prophesie And further also that our Sauiour Christ was free from couetousnesse we haue a principall and most euident proofe euen from the beginning of his entrance into the discharge of his publike ministerie at what time the Diuell tempted him most subtilly diuerse wayes and namely to ambition and desire of earthly glorie pompe dignitie and riches but he could not preuaile Behold therefore a singular proofe of our Sauiour Christ his perfect righteousnesse in his contentment with his poore estate patiently enduring hunger and thirst neuer vsing any vnlawfull meanes to relieue himselfe but rested vpon Gods prouidence by faith as is euident by his answere to the Diuell Man liueth not by bread only but by euerie word which proceedeth out of the mouth of God c. By this righteousnesse of our Sauiour Christ are we iustified from all our vnrighteousnesse against this Commaundement if we do truely beleeue in him and earnestly repent and labour after righteous dealing remembring that this is one principall end of our redemption and iustification Luke 1.75 and Titus 2.9.10.11 and 1. Pet. 2.24 And that all such as do thus repent of their vnrighteousnesse and beleeue in the name of Christ be iustified by him and are receiued into the fauour of God reade Acts 10.35 Reade also Leuiticus 6.1 c. Consider here of the thiefe repenting on the crosse Consider also the example of Zacheus Luke 19. Reade also Leuiticus chapter 24.18.21 with Numbers 5. verses 6.7 and Exodus 21.33.34.35.36 and chapter 22.1.2.3.4.5.6 c. Where also note that as a fruite of true repentance restitution is commaunded by God and practised of his seruaunts yea and that with some recompence in way of satisfaction in a ciuill course of iustice But what if a man knoweth not whome nor how many he hath iniured and is sorie for it and would gladly make restitution but he knoweth not how What is to be done in this case which is surely more or lesse the condition and case of vs all We must so much the more speedily breake off our former course and accordingly be so much the more carefull to practise both iustice and mercie then heretofore at any time vve haue bene This is indeed the blessed counsell of the Prophet Daniel to Nebucadnezzer that great robber and spoiler of the nations of the world chapter 4.24 O King saith the Prophet let my counsell be acceptable to thee and breake off thy sinnes by righteousnesse Anabaptists communitie of goods and possessions ouerthrowne and thine iniquitie by mercie and compassion toward the poore lo let there be an healing of thine error The like is the generall counsell and charge of the Apostle Paul to euerie vniust person yea euen to the pettie thiefe Eph. 4.28 Let him that stole steale no more but let him labour and worke with his hands the thing which is good that he may haue to giue vnto him that needeth And now onely for the conclusion of this Commaundement let vs after all the premises obserue as a truth most euident and cleare against all Anabaptistes that the Lord doth at no hand approue of their confused communitie of goods Nay this Commaundement leuelleth as it were the maine shot of the Lords ordinance to the vtter batterie and ouerthrow of it euen to the worlds end according to the perpetuitie of the force and power of this his expresse morall Law and Commaundement As touching the communion of goods which was among the Christians in the primitiue Church in the Apostles time it was no such as they imagine but onely the kindnesse and liberalitie practised among them was verie extraordinarily abounding to the releeuing of the common and great necessitie of the poore Christians The same God who wrought that abundant loue and liberalitie in them and yet preserued them from all barbarous and fantasticall confusion he for his mercies sake graunt that all true professors of his blessed and glorious Gospell may more and more honour it with daily increase of all liberall and kind dealing with like preseruation of the ground of iustice in that proprietie of goods and possessions which he by his good prouidence hath set and determined among his people Amen The ninth Commaundement of the Law of God now followeth Which is that Thou shalt not beare false witnesse against thy neighbour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thahhaneh vsed in this Cōmandement properly signifieth to answer as though the Lord should say thou shalt not answer false witnesse that is thou shalt not beare false witnesse when thou art demanded to testifie any truth which thou knowest and oughtest of loue and dutie to make known for the benefite of anie neighbour Word◠interpreted After the former Commaundement therefore of righteous dealing followeth now the Law of true speaking according as they are in the same order rehearsed in diuerse other places of holy Scripture and namely Leuiticus 19.11 Psalme 15.2 and Psalm 119. verse 138. Ephes 4.24.25 and chap. 5.9 For the vnderstanding of the which Commaundement ye may remember that ye were taught that three things are to be considered Which are they First vvho is to be reputed and taken for a mans neighbour Secondly vvho he is that must not beare false vvitnesse Thirdly vvhat it is to beare false vvitnesse Touching the first of these points whom haue you learned that we ought to repute and take for our neighbour I haue learned that this vvord neighbour comprehendeth euerie one vvithout respect of persons concerning vvhom vve haue iust occasion to yeeld our testimonie in any matter vvhich on his behalfe is called into question So it is and thus generally is the same word neighbour to be vnderstood in the sixt seuenth and eight Commaundements going before although it is not expressed till now Thou shalt not murther any neighbour c. that
other principall members of the publike bodie Now therefore that we may go forward what is the blessing of him that is so farre from false witnesse bearing lying slaundering flatterie and euill suspitions without iust cause that contrariwise he is of a charitable iudgement louing and tendering the good name estimation of euerie good neighbour desiring that it may continue and prosper without all preiudice either in his owne heart or in the opinion of anie other What I say is the blessing of euerie such man Blessed saith the holy Psalmist is he that iudgeth wisely of the poore saying The Lord will deliuer him in the time of trouble And so foorth as it followeth from the beginning of the 41. Psalme This charitable iudgement which the holy Prophet speaketh of is the ground and foundation of much truth in speech and as a strong fortresse against all lying and slaundering And therefore also doth our Sauiour Christ assure all such of like recompence at the hands of all other good and well aduised and charitable minded men Iudge not saith he and ye shall not be iudged condemne not and ye shall not be condemned forgiue and ye shall be forgiuen Luke chap. 6.37 We will hast forward What is the blessing of them that will hearken to the instruction and counsell of such as teach and instruct them in the wayes of God that so they may haue a good name which surely ought of all the children of God to be greatly desired and laboured after What is the blessing of such Let not mercie and truth forsake thee saith king Salomon bind them vpon thy necke and vvrite them vpon the table of thine heart So shalt thou find fauour and good vnderstanding or as some translate prosperous successe in the sight of God and man Prouerbes chapter 3. verse 3. and 4. and chapter 10.17 He that regardeth instruction is in the way of life And in the same chap. vers 7. The memoriall of the iust shall be blessed That is to say the remembrance of such as walke in the righteous wayes of God shall be gracious and acceptable in the Church of God both while they liue and also after their death It shall be a continuall occasion of praysing God and a spurre to stirre vp other to imitation Wherefore earnest is that often repeated exhortation wherein the holy Ghost moueth to the obedience of holy doctrine Prou. 1.8.9 And againe chap. 4 13. likewise chap. 6.20 and verse 23. And yet againe chap. 7.2 and chap. 8.10 and verse 33. and also chap. 13. verse 14. and verse 18. He that regardeth correction shall be honoured And is there not a blessing also for those that haue care to teach instruct others to walke in the gracious and commendable waies of the Lord that so they may haue fauour both with God and man Yes very great according to the excellencie of this dutie in the sight of God and according to the greatnes of the blessing which hereby they procure vnto their brethren as we may reade Dan. 12. verse 3. and in the end of the Epistle of the Apostle Iames. Whereof also we haue Abigail for a liuely example 1. Sam. chap. 25. vers 32.33 Let vs for example sake and to the end that by a particular instance the matter may be the more cleare let vs I say heare the blessing which Dauid in this respect put vpon Abigail Blessed saith the Prophet Dauid be the Lord God of Israell who hath sent thee this day to meete me And blessed be thy counsell and blessed be thou vvho hast kept me this day from comming to shed bloud and that mine hand hath not saued me This is a notable instance and may well serue for our issue and conclusion of this point And thus we hauing through the gracious blessing of God the whole interpretation of this Commaundement touching the euils forbidden and the vertues commaunded touching the curses against the one and the blessings vpon the other let vs now come to the vse Haue you pefectly obeyed this 9. Commaundement that so you may thinke your selfe worthie to be freed from the curses and to be partaker of the blessings of it No I haue no more perfectly obeyed this Commaundement then any of the former but I haue euerie way sinned against it partly through ignorance and forgetfulnesse of the truth in many matters which I ought to haue knowne and remembred and partly for want of loue both vnto the truth and also to my neighbour but much more by reason of that hatred and enuie which aboundeth in my corrupt nature For hence is it that I haue bene so far from speaking the truth alwaies giuing a faithfull witnesse in all things concerning my neighbour that vpon euery occasion of vnkindnes displeasure I haue bene readie to deny him his due praise yea to speake all euill of him and to inuent all maner of lyes and slaunders against him Moreouer as I am readie to accuse and blame those whom I account my foes falsly and aboue that there is iust cause so am I apt to flatter such as I take to be my friends and againe to make vntrue excuses and partiall defences for my selfe to all those of whom I stand in any feare Finally I am by my naturall disposition so far from amending my faults when I am reproued that of wilfull stubburnnesse I wil rather do the worse because I am reproued for them Wherfore I must needs acknowledge that I am so farre from worthinesse to enioy the blessing of this Commaundement that I haue iustly deserued all the curses of it vnlesse it shall please God of his free grace bounteous mercie for Christ Iesus sake to forgiue these my grieuous sins to giue me grace vnfainedly to repent of thē It is true which you answer concerning euerie one of vs yea concerning all the sonnes and daughters of men through the whole race of mankind For thus the holy Prophet of God affirmeth Psalm 58.3 and Psalm 62.9 Reade also Psalm 116.11 and Rom. 3.4 Experience also sheweth Eueryone of vs is a damnable transgressor that all men naturally are lyers and that naturally we are more delighted with lyes then with the truth The beginning of this vice appearing in childhood increaseth with age vnlesse God by his grace doth correct the same as they haue plentifull experience to whome the examination of malefactors appertaineth And as we are altogether corrupt and sinfull in lying all maner of lyes both earnest lyes merrie lyes and officious lyes in cunning excuses in false accusations in the root of all these selfe loue hatred and euill suspitions so are we as apt to flatter and sooth vp such as we feare or such from whom we looke for benefit or preferment c. And touching our obstinacie against rebuke is not euerie one readie to bewray the deepe corruption which lyeth lurking in his heart I speake of all such as haue not yet receiued