the beasts together so they make their mixtures and their medleyes mingling the bloud of Christ and of their Saints one with another as Beckets bloud Tuper Thome sanguinem quem pro te impendit Fac nos Christe scandere quo Thomas ascendit Thou by the bloud of Thomas speaking of Thomas Becket which he for thee did spend Make vs Christ to clime whether Thomas did assend Thus doe they extenuate the worthines of Christs death in that they supply the weakenes thereof with the prayers and bloud of their Saints but as wax and water cannot meete together so Christ and any thing with Christ cannot meet in the saluation of man the bloud of Saints defaceth the bloud of our Sauiour the impression of their prayers dasheth out the inscription of Christ As for the Saints themselues the Virgine confesseth her Sauiour and therefore acknowledgeth her selfe a sinner s Luc. 1. 47. si peccatrix non depreâ—atrix quâ— egebat non agebat adâ—ocatum Mary Magdaleâ— stood behind Christ weeping she wept this was an g Lu. 7. 38. acknowledging of her fault and now she would that her eyes at which sinne had entred as at a window might now let it out as at a doore shee stood behind him as though shee thought her selfe not worthy to behold him and againe behind him that God through Christ might looke vpon her shall now any stand behind her a sinner that God thorough her may looke vpon them or they thorough her may looke vpon God as for the bloud of Saints the heart bloud of the best of them could not merit for themselues and therefore could no more wash vs from our sins then h 2 King 5 14. other waters besides Iorden could cleanse the leprosie of Naaman And therefore hunt not i Mar. 5. 2. 3. with the mad Cadarâ—n the graues of the dead as they did Thomas Beckets tombe seeke not among the Saints departed for mediators of redemption no not of intercession God did not send the King of Gerar to Noah or any of the dead Fathers but to Abraham then aliue and present k GeÌ„ 20. 7. hee shall pray for thee Indeed Brusierd saith if wee pray to Saints departed they as stricken with some compassion may say the like to God for vs as in the Gospell they did for the Canaanite send her away for shee cryes after vs but I answere if the Saints should haue a feeling of our miseries then little l Mat. â—5 23 would be their ease small would be their rest and heauen would be no hauen of happines An other saith No man comes to an earthly Prince without making meanes to some that are about him but I answer God respecteth not one person more then an other and therfore one need not an Atturney rather then an other to speake vnto God and therefore dashe out that subscription which Antonâ—nus saith was vsed in his time where Saint Paul and Frier Dominicke were painted together vnder the Image of Saint Paul was written Per hunc itur ad Christum vnder the other sed magis per istum the like story wee read of King Oswy who taking vp the matter about celebrating Easter betwixt the East-Churches which receiued their rite of Saint Iohn and the West-Church which receiued theirs of Saint Peter iudged with the West-Church that is the Church of Rome lest as he said gainsaying Peter the porter none should open when hee came to heauen gate if he were displeased that kept the keys The prodigall Child did vse no other meanes to come into his fathers house but m Luc. 15. 20. hee himselfe did come to his father As we are not to worship Saints in praying vnto them so not giuing that honour vnto them which belongs onely vnto God vnder the Law God appointed the Iewes three seuerall n Deâ— 16. 9. Feasts the Passeouer Pentecost and the Feast of Tabernacles the first in remembrance that God spared their houses when he slew the first-borne of the Agyptians the second in remembrance that God gaue them his Law 50 daies after their departing out of Aegypt the third in remembrance that they dwelt vnder tents and tabernacles forty yeeres in the wildernesse but after the Idolaters forged Feasts of their owne heads o 1 King 1â— 32. as Ieroboam made a new holy day in honour of the Calues which he had set vp at Dan and Bethel Vnder the Gospell we celebrate Easter Whit-sunday and other festiâ—al daies the first in remembrance of the death resurrection of Christ the second in remembrance of the sending of the holy Ghost quod abeuntem Christum non amisimus vâ—nâ—â—tem Spiritâ—â— possidemus other holy dayes of Saints wee keepe to the hoâ—our of Christ and not of them as the Anuntiation of the virgin in remembrance that Christ was then conceiued in her wombe the Purification in remembrance that Christ was then presented in the Temple Saint Peters day as proper to Christ professed by Peters mouth p Maâ— 16. 16. Thou art Christ the Sonne of the liuing God Saint Iohns day proper to Christ published by his writing and so of the rest whose holy daies our Churh doth most piously q Ioâ— 21. 24 and religiously bind vs to obserue but after this especially within this 500. yeares the Pope that great god maker of Rome coyned a great number of new holy daies as the Feast of the Conception of the virgin Mary which when the Franciscan or gray Fryers had newly found out in remembrance that she was conceiued without originall sinne was established by Sixtus the fourth who sent forth his decree commanding all men to solemnize the said Feast himselfe adding at the end of her Aue bâ—nedicta sit Anna matertua de quâ— sinâ— macula tua processit caro virginea and to stoppe the mouthes of the Dominicke or black Fryers who taking side with Peter Lombard Tho. Aquinas Bernard Bonauenture and other Schoole Doctors taught that it was heresie to affirme that shee was conceiued without guilt of originall sinne they said her flesh might well proceede without this infection for shee was not conceiâ—ed as others were and therefore they made a picture of Iâ—achim and Anna kissing by which kisse Anna was conceiued with the virgin Mary I omiâ— here the feast of her Natiuity brought in by Innocent the fourth the Feast of her Assumption brought in by Leo the fourth the Feast of Corpus Christi ordained and confirmed by Clement the fift who assigned indulgences to those that heard the seruice thereof For besides these that great Saint-maker shrined a rable of blind Saints of his owne creating prescribing the same to be vniuersally receiued in the whole world and binging them as holy children of Rome into his Romish Calender some with a Festum duplex some with a Festum simplex and celebrating his double and simple feasted Saints He commonly appointed a vigill before them that they might as well bee honored with
Periury punished by God and man 168. the periured offensiue to God and man 152. 294. Persecutiō Gods Church persecuted by Tyrants 45. Persecutors cannot hurt the soule 58. Pleasures men addicted to them 311 their end bitter 268. Pledges what must be taken and from whom 284. Pope his reuenewes great in England 10. taken away 10 17. his power 12. assoileth subiects of obedience 11. 170. rewardeth traitors 211. buildeth a Stewes 269. a woman Pope 12. Pouerty a fruit of idlenes 182. and whoredome 266. to be content with pouerty 288. Powre of God vniuersal 11 to him nothing impossible 61 65. the deniers of it profane his name 161 Prayer must be priuate and publike 119. importunate 250. both with heart and tongue 71. not to be made to images 98. nor Saints 102. Preaching God maketh it profitable 65. Funerall Sermons must be without flattery 107. Presumption abaseth Gods mercy 161. Prodigality spends all 38 130. Profit all seeke their owne 311. common more to be respected then priuate 257. 278. not to be vnlawfully gotten 286. Promise Gods promise of temporall blessings conditionall 26. 225. God is true in his promises 60. 233. so is an honest man 145. Prosperity hath no perpetuity 23. makes vs forget God 33. Prouidence God hath a prouident care ouer all his creatures 60. they which deny it profane Gods name 161. Punishment differēce betwixt Gods punishing the good and the bad 23. R Reading in reading passe by that which maketh passage to sin 272 Recreation lawfull 40. the bounds of it 40. 287. Redemption wrought by the bloud of Christ 101. the worke of redemption greater then of creation 186. Religion men will hardly alter their religion 43. persecution causeth alteration 44. not dispensed with by good Princes 209. Reliques of Saints abused to idolatry 84. a relique sunday kept in their honour 84. and other holydaies 110. not to be honoured 109. Reproach feare of it hinders the performance of duty 50 67. Restitution goods ill gotten must be restored 289. to whom restitution must be made 290. when in what measure 291. Reuenge our nature subiect to reuenge 253. Riches not set our hearts on them 38. not be proud of them 235. no contentation in them if wrongfully gotten 289. ill gotten ill spent 130. Rumors not to be feared 50. S Sabbaoth therein rest from worke of our calling 173. 109. from sin 175. Psalmes for the Sabbaoth 176. the day altered and why 186. Sacriledge in Patrones 275. in profaning the Sabbaoth 185. Saints cannot helpe vs 100. to be worshipped 102. orpraied vnto ibid. Satan his malice 71. combating with Christ 249. fitting his temptation to euery mans humour 8. Scripture some more excellent then other 2 concealed 9 156. dispensed withall by the Pope 10. by the Pharisees 199. ill applied 12. 159. derided 155. altered 156. wrested 158. our tongues must talke of it 165. not prattle of it 152. may haue a double sense 159. Seruants to be respected in sicknesse 203. 312. their duties 203. 313 Gods iudgement vpon an vntrusty seruant 204. Seruice of God God must appoint the manner of it 91. Sicknes man subiect to diuers diseases 257. must vse meanes to recouer 64. 228. but not rely on the meanes 64. places infectious to be auoided 228. Sinne man hath a beloued sin 7. it reigneth in vs by nature 31. is subdued by grace ibid. men hide it 66. extenuate it 147. haue secret sins 66. 138. 306. crying sins 238. 285. will be discouered 99. restrained by feare 127. shrowded vnder vertues habit 270. to be stopt at entrance 305 309. sin in omission of good 117 163. sin originall man borne in it 128. Mary said to bee without it 105. God may in iustice punish it 128. Slander not to slāder 292. the slanderer robs a man of his good name 298. to be rebuked 221 302. Sorcery Gods word not to be abused to sorcery 154. nor his name 160 Subiects tender ouer their Kings life 211. to pay tribute ibid. Temple not to be profaned 185 189 to be visited 177. come to it to profit 217. tary in it till seruice be ended 177. Thanks for deliuerance from trouble 27. 30. from spirituall enemies 32. for rooting out superstition 18. for all blessings 236. Theft forbidden 275. 280. bred of idlenes 182. most punished in the rich 259. what Lawyer Phisition and Minister guilty of it 280 Time not to be neglected 231. Tithes must be paid 219. 277. theft to withold them 185. Tradition added to scripture 156. Treason gunpouder most detestable 30. not to be cōmitted with hand or heart 170. Traitors punished 30. Tyrants their cruelty 19. their will is a law 65. V Vsurers theeues 281. their arguments answered 282. to whom a man may let to vse 281. how God may be said an vsurer ibid. W Warre lawfull 251. meanes must be vsed in warre 63. yet not reliedon 61. valour in warre 222. Duels vnlawfull se Combate Will and Testaments to be fulfilled 149. vsurers will no will 281. bad Executors 285. trusty Executors 149. Witnes must testifie a truth 294. false witnes a murtherer 292. Wiues their loue to their husbands 265. 241. must giue no occasion of suspition 126. a bad wife a great punishment 126. 314. against community of wifes 216. 362. Words the tongue bound to the good abearing 143. 253. 272. must not run before the witte 169. Works good works must be well done 1 4. 290. our best haue imperfections 137. 306. God accepteth our willingnes 139. The Works of God to be deeply considered 162. are wrapped vp in three large volumes 167. Z Zeale and knowledge must goe together 80. must be shewed when God is dishonoured 253. Errata fol. 17 lin 24 for distinguishing Read disguising f 18 l 31 for wine R Egipt f 40 l 4 for salue R sale fol 41 l 22 for saue R seeme fol 42 l 34 for shew holy R their belly f 65 l 19 for Cipher R Ciser f 90 l 24 marg for Iohn 4 R 2 f 148 l 15 for Children R choler l 30 for but R for f 206 l 26 for both sometime R lothsomly f 219 l 8 for praying R paying f 220 l 36 for lynes R limmes f 232 l 24 for vse R loose f 278 l 11 for lines R limmes f 311 l 3 for his R her f 313 l 6 for him R time l 22 for Elizabeth R Elias f 180 l 36 for honesty R honour f 45 l 25 put in birds f 89 l 18 put in He leaue out in fol. 26 lin 3. he stingeth yet more f 27 l 24 that therefore she did aske him f 55 l 18 in body f 250 l 14 him f 255 l 32 looke for an answerne THE PREFACE vpon the ten Commandements IN the first age of the world from Adam to Moses men had no other guide to conduct them for the carriage of their liues then the Law of Nature which Saint Paul calleth a Rom. 2. 1◠a Law written in the heart and others ius gentium
25. 22 Esau and Iacob in Rebeccaes wombe mercy at length to the cracking of his credit would get the vpper hand therfore he is bound for Tarsus and imbarking himselfe in a ship intendeth to crosse the seas hoping that a fauourable winde will send him a short cut but howsoeuer his hope was frustrated in the latter yet his opinion did not deceiue him in the former for when Iustice would haue preuailed mercy did put in and sped herselfe to the rescue herewithall Ionas being at dagger drawing saith p Ion. 4. 2. was not this my word when I was yet in my country Ionah it was not thy word it was but thy thought this thought was locked and closed vp in thy heart as in a priuy chamber it had not yet gone out at the doore of thy lips and vented it selfe by words to other mens eares thy tongue had not yet beene a publike notary of thy heart nor thy mouth a messenger of thy minde or a vocall interpretor of that which thou hadst contriued why then doest thou say was not this my word when as yet thy tongue was hid in thy heart on the one side I would not haue the tongue tyed or haue the put a gagge in thy mouth or hide thy sinnes either by negation as Selomâ—ns curtizan q Pro. 30. 20. who wipeth her mouth and it is not shee or extinuation as to say as Lot of Zoar r GeÌ„ 19. 20 is it not a little one or Iustification as the Iewes s Ioh. 8. 48 say wee not well that thou art a Samaritan and hast a Diuell Sinne is a bad bloud and let confession be the opening of a vaine to let it out let the mouth bee as that gate in Ierusalem t Neh. 3. 14 thorough which all the filth in the City was carryed out but on the other side wilt thouly accusing thy selfe of that whereof thou art not guilty make thy selfe worse then thou art shall other mens tongues licke their owne sores as u Luc. 16. 21. the dogs doe Lazarus and shall thy tongue sting thy selfe and make a sore when none is Why wilt thou bee such a Cipher and cutter of thy selfe is not enough for thee to haue some venome in thy stomacke when thou wishest that God would rather ouerthrow x Ion. 4. 3. the City then that thy credit should bee empaired in sparing it but thou must also affirme to the slandering of thy selfe that like a madde dogge thou diddest lay out a venemous tongue but I condemne not thy discretion thou spakest to God to whom thy thought is a word for he to whom darknesse and light are both alike seeth the very entrailes of the soule the very heart of the heart as cleerely as he vnderstands the language of the tongue and speach of the lips Nay sometime as in prayer a thought is a cry and a cry but a still voice for such may it bee that God will turne away his eare and hee will neuer heare it Why doth the holy Ghost charge the Scribes with speaking slander when they did but thinke Christ did blaspheme in saying to the palsie man y Mat 9. 3. Thy sinnes are forgiuen thee it was within themselues how was it then a saying this is a kinde of solecisme and being like vnto false Latine seemeth to haue much incongruity the heart is a scabbard wherein the thought is sheathed it is not a word till the tongue as a hand doth draw it forth the heart was a cisterne which held this poysoned licour it was not a word except the tongue as a pipe had sent it out The tongues then of the Scribes not being busied about this blaspheming but coÌ„cealing what they thought why doth the holy Ghost say they said it was it because he would clippe the credit of the Scribes and by this meanes make them lighter esteemed that be farre from him God forbid that the righteous God should finde fault because he would depraue because he would disgrace or sacke any mans name z Iob 24. 12. hee doth not charge men with folly when they deserue it and will he charge them when they deserue it not that bee farre from him But the reason is this because the thought and the voice are equally audible to him that heareth without eares because hee that made the heart and the tongue the reines and the lippes vnderstands the language of both of all alike Because hee is as neere to the speach of the thought as voice of the mouth And therefore I shut vp this Doctrine with that excellent saying of Saint Augustine God is a light which no other light can see a brightnesse which no other brightnesse beholdeth a light which darkeneth all othet lights a brightnesse which blindeth all outward sight a light of whom commeth all light a brightnesse in comparison whereof all other brightnes is but dimnes a light vnto whom all darknesse is light and all dimnes bright a light which no blindnesse can ouershadow no mist can dimme no let can foreclose no shadow keepe of which enlightneth all things wholy together at once and euer Thus much of the Doctrine gathered from the Argument vsed in this place that therefore wee must not withdrawe our hearts from God to set them vpon strange Gods because our inside as well as our outside is before him full before his face But as they which haue blemishes in their eyes thinke the sky to bee ouer cloudy so some when the Prince of this world hath blinded their eyes as the Rauen strikes out the sheeps eye as a Iudg 16. 21. the Philistims boared out Sampsons eyes as * 1 Mach. 1 23. Antiochus took away the candle-sticke for the light of the Temple thinke that God is couered with clouds b Esay 29. 15. that there is a mist before his eyes so that hee cannot gage into the bottome of the thoughts Why say they did God when hee would ouerthrow Sodome and breake the gall of Gommorhas heart and powre the cuppe of his wrath vpon Admah and Zeboim why did hee say c Gen. 18. 21. hee would first goe downe and see whether they had committed crying sinnes before hee rained fire and brimstone vpon them from heauen if his insight were such as hee did vnderstand the thoughts long before For resolution whereof wee must consider that God speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of vpright iudges who sift the cause and sound the depth of the matter before they send a plague vpon malefactors whereout as the Prophet speaketh they shall not bee able to plucke their necks Vniust Iudges sitting in Caiphas d Mic. 2. 3. seate e Mat. 26. 66â— first giue the sentence then aske the opinion what other thinke The Captaine peruerting all equity f Act. 22. 24 commandeth Paul to bee scourged and examined here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cart before the horse iustice turned topsie turuy Captaine is this
is a venture if you find any good in it in his Ladyes Psalter makes the Virgin Mary as good a Goddesse as Iehouah is a God in Dauids Psalter he Lord she Lady he our Patron she our Patronesse he the King she the Queene of heauen there were gods for particular Parishes S. Stephen for one S. Nicholas for another S. Eustan c. yea particular houses for how low will not this sinne creepe had their Lares and Penates their Houshold gods gods which were thought to belong to euery seuerall person thus did they giue God as many companions as there were Saints sometimes sainted those which neuer were but had only a fancyed being The reliques of Saints being as it were feathers of these same birdes were birdes of the same feather and as much abused to idolatry as were the Saints themselues commanded to be worshipped in Germany in the time of Pope Gregory the second There was anciently in the time of Popery a relique sunday solemnely kept in diuers places of this land in which this was acustome in some Church where were many Ministers for I know not how generall the custome was they did beare in their hands about a procession on that day euery one a relique as Bishop Beckets Ratchet S. Georges his dagger or the like trash Which the Sexten was wont to deliuer to them and to be sure none should be without his relique after the Sexten came the Verger downe from the high Altar with a relique in his hand asking this question who lackes a relique I will not speake heere of our Ladyes milke of the bloud at Hayles of good King Henry his spurre nor of the nayles which nayled Christ to the Crosse which I maruaile they should be so idolatrously worshipped being instruments in the death of Christ I let passe licâ—re sundry other creatures as Wax Water Oyle Salt Incense Pilgrimstaues and I know not how many beside which after exoâ—cismes hallowingrs consecrations and blessings ouer them were made Idoles and thought to be of more 〈◊〉 power then they were by their owne proper nature though 〈◊〉 〈◊〉 alteration and change in them but a word or 〈◊〉 〈◊〉 and Crosses and then I proceed The publicke the priuate the trentall and dirge Masses forged in the Popes shop and as they are now but some of his youngest daughters are whelpes of the same hare in which they worshipped an Idoll Cake as Israell did an Idoll Calfe they first worshipped the sacrament and then offred it vp as a sacrifice for remission of sinnes they carryed it about in Gold and Siluer to be worshipped shewed it to the people attributing great vertue to it for it deliuered as they taught ex opere operato by the deed once done quick and dead a pana et culpa from the punishment and the fault By vertue thereof they did apply the merits and passion of Christ to whom they pleased them what could be more derogatory to this Commandement or more preiudiciall to the bloud of Christ to his bloud I say which euery man must apply to himselfe by his owne beleeuing not the Priest or any other Parson apply to an other by any worke doing What disease was there in man or beast against which this as they would perswade the people was not a remedy By this if any man went beyond sea they promised to him prosperous Nauigation if he kept home it would safely keepe him from dangers and sufficiently defend him from all bugs And therefore when danger was towards Becket for his misdeameanors against the King his friends counsayled him to haue a Masse in the honor of S. Stephen to keepe him froÌ„ the hands of his enemies who accordingly addressed himselfe to his Masse with all solemnity thinking thereby to charme away all euils In a word they would haue this idolatrous perswasion confirmed that it did merit release of all calamities it merited gayne and lucre in common trafficke it merited wharsoeuer the carefull heart of man could desire Concerning the Crosse Popery made it as great an Idoll as the Masse and attributed no lesse vertue to it by this if any went to warre they hoped for protection and expected victory What creeping to Crosses vpon bare feete was then vsed in the time of Popery too long it were to number vp their particular superstition in this kinde These our forefathers liued in a thick mist in the darknes of Egypt g Ex. 10 21 a darkenes that might be felt and as h Gen. 29. 23. Laban deceiued Iacob in the night bringing him Leah which was bleare-eyed in stead of Rahell who was beautifull and faire so Satan in the time of ignorance presented vnto them many fowle false gods in stead of the true God which is beautifull out of his holy places S. Paul maketh ignorance the mother and superstition the daughter when he saith to the men of Athenes i Act. 17. 22 23. In all things yee are too superstitious for in your Altar was written vnto the vnknowne God but to our vnderstanding which was deafe and dumbe God hath sayd Ephata be thou opened k 1. Sam. 14 27. with Ionathan we haue tasted a little hony our eyes are opened God hath taken from our eyes the skales of ignorance by the finger of the holy Ghost l Act. 9. 17. as hee did from Pauls eyes by the hands of Ananiaes and therefore wee must thanke God who as he commanded m 2. Cor. 4. 6. light to shine out of darkenesse n 1. Pet. 2. 9 so hath called vs out of darkenesse into his maruailous light Secondly take heede we doe not as it is in Iob o Iob. 5. 14. meete with darkenesse in the day time and grope at noone day as in the night It is a plague not to see Gods will but to see and yet willingly winke brings a plague without all remedy or compassion Thou shalt not bow downe to them nor worship them It seldome times falleth out but where there are Images in a land there is also the worshiping of those images therefore in the Prophet Esay one followeth in the necke of the other p Esay 2. 8. their land was full of Idolls then they worshipped the worke of their owne handes which their owne fingers had made our nature is as ready to superstition as wood to take fire and therefore God hauing mentioned the making of Images and their variety presently mentioneth the bowing downe vnto them and worshipping them Pope Stephen the 3. maintaining Idolatry of Images in Christian temples aduanced their veneration commanding them to be incensed here in England were they not wont to wipe their handes vpon the images and then to stroke them ouer their faces as though there had been great vertue in touching the pictures did they not rub their beades hand-ketchers vpon them light candles to them aske pardon and helpe of them did not a company of Pilgrimes licke and kisse
haue an eye to the qualities of those to whom they intend to contract themselues whether they be caeteris paribus of a milde and gentle disposition least as meates of contrary qualities digest not well together so they should be alwayes one sicke of the other In our land the Guardein in chiualry shall not mary his Warde in chiualry to one that is vnequall to him as a bondwoman the 2. to one that is lame or the 3. deformed or the 4. hath some horrible disease as Leprosie or the 5. to a woman that is past child-bearing for it is disparagement but God ioyned himselfe to Israell when she was bond for sinne reigned in her when shee was lame for Ioshua takes her vp for halting when she was deformed and Å¿ Eze. 16. 6. Polluted in her owne bloud when shee was diseased for from the sole of the foote vnto the crowne of the head there was no whole t Esa 1. 6. part in her when shee brought forth nothing but sinne vnto death when Shechem would marry Dinah Iacobs daughter her brother said u Gen. 34. 14. they might not giue their sister to a man vncircumcised but God espoused Israell when she was of an vncircumcised heart and lips and wedded her which wanted a wedding garment tantus tantillos tales so great so righteous a God made choise of a spouse betwixt whom whether we respect estate or qualitie there was great inaequalitie Iacob loued x Gen. 29. 17. Rachell more then Leah he had some reason she was more beautifull but that God should praefer Iacobs sonnes before the rest of the world he had no reason but his owne good will y Gen. 34 25. for two of them Simeon and Leui were treacherous and bloudy men and the eldest Ruben came not behinde them in another kinde of iniquitie z Gen. 35. 22. for he went and lay with Bilhah his fathers concubine and what dignity could be in him who went vp to his fathers bed and defiled it The rest they and theirs were a a Ps 78. 8. froward crooked generation a generation that set not their hearts aright whose spirit cleaued not stedfastly vnto God as Mount Sion was not better then other Mountaines but more noble because it pleased God to dwell there so the Iewes were no better then other till God vouchsafed to make them his people because he had a fauour vnto them because his good pleasure was such And this is that which our Sauiour Christ saith b Ioh. 15. 16 yee haue not chosen me but I haue chosen you he chose them first by predestination and afterward by calling and culling them out from the rest but then did they also chuse him by consenting to that calling of both these mutuall choices doth Moses speake of the on c Deu. 26. 17. 18. thou hast set vp the Lord this day to be thy God of the other the Lord hath set thee vp this day to be a precious people vnto him now out of this that hath been spoken conclude as the Iewes did when they saw manifest tokens of Christs affection d Ioh. 11. 36. to Lazarus they sayd see how he loued him so when you consider the premisses and see the disparagement say see how he loued her see how great affection he bare to his Church e 1. Io. 4. 9. This must teach vs first to loue him because he loued vs first loue must be reciprocall and therefore the Bridegroome and the spouse in that sweete marriage song call one another Lone secondly it must teach vs to keepe vs only to him so long as we liue for if while the husband liueth the wife shall f Rom. 7. 2 take another man she shal be called an adultresse Neither doth wife admit any plurality when she is construed with one husband and therefore it was a kinde of Solacisme when Lamech said beare yeâ— wines of Lamech neither doth husband admit any plurality when he is construed with one wife now neither must vnus or vna haue a plurall number socium de te nesciunt God Mal. 2. 15. had aboundance of spirit and might haue made two for one but he made but one one man for one woman one woman for one man as the woman hath not power ouer her owne body either to deny it to her owne husband or to yeeld it to another man so neither hath the spouse of Christ yee are not your owne 1 Cor. 6. 20 for yee are bought for a price therefore glorifie God in your body and in your spirit for they are Gods we must therefore acquaint our selues with God as for Idols they are called strange gods as the harlot is called a strange woman because they should be Mal. 2. 11. Pro. 7. 5. strangers to vs and we should be strangers to them It is good for me saith the Psalmographer to keepe mee Psa 73. 28. fast to God for there is a nearer coniunction betwixt God and vs then betwixt man and wife for man and wife are one flesh Gen 2. â—4 but he that is ioyned to the Lord is one spirit if therefore a wife may 1. Cor. 6. â—7 not forsake the guide of her youth and forget the couenant of her God if her holy dayes must not be feasts of quicunque vult if she must not turne to vncleannes from her husband much lesse may Gods spouse breake her faith and giuing God sundry companions bestow his glory on them she must not bow her knees to Baal nor kisse him with her mouth A iealous God some men being better husbands then Christians and better bawdes then husbands can be content to be panders to their owne beds Nicholas the same as most men Act. 6. 5. thinke which was one of the seauen deacons being blamed for iealousie brought his wife who was faire to looke vpon among all the disciples giuing free leaue to all that would to vse her of him came the heretickes called Nicolaite who held that wiues should be common whose workes the Church of Ephesus hated Reu. 2. 6. to their great commendation Abraham is not much displeased that the fountaines be not his only but the strangers among whoÌ„ he is and therefore giues his wife this counsell say I pray Gen. 12. 13. thee that thou art my sister that I may fare well for thy sake nay his owne silence and his owne wordes are the cause that shee is taken into Pharaohs house to be his wife for Pharaoh blameth him both for the one and for the other for his silence why saidst thou not shee was thy wife for his speach why saidst thou she was thy sister hauing great cause to expostulate the matter with him for hereupon if God had not kept Pharaoh Pharaoh Gen. 20. 2. had kept Abrahams wife neither did he leaue by this but as though this sinne had been glued to him and that he did cleane as fast
may be sure vve cannot come downe without a fall if we wrest the truth vve wrong the truth and so prophane the word and contrary to this commandement take the name of God in vaine As Gods name is profaned vvhen his vvord is profaned so likewise vvhen vve profane any thing which his vvord speaketh of him for as Bishop Latimer vpon the first petition of the Lords prayer Whatsoeuer is spoken of God in his word that is his name First therefore if we profane his bare titles and abuse his name vnto lying as Iacob did vvhen he said vnto Isaac f Gen. 27 20. the Lord thy God brought it that is the venison to my hand if wee abuse it to coniuring as the g Act. 19. 13 Exorcists who tooke in hand to name ouer them which had euill spirits the name of the Lord Iesus saying Wee adiure you by Iesus whom Paul preacheth If we abuse it to cursing as when wee say God confounde me or God plague him if we abuse it to blessing as when we say God speed you if we see men working of mischiefe as though we did make our selues accessary and as though God would patronizâ— that wickednesse they had in hand and would further their worke if wee abuse it to colour any impious practise as doth the Pope in the beginning of his instruments and therefore it became a common by-word among the Germaines In â—omine Dei ineipit omne malum all mischiefe begins in Gods name then doe we profane his glorious name Againe when we profane his properties as his mercy his iustice his power his prouidence First his mercy if we abuse it and take thereby occasion to sinne making it a pack-horse to beare the burden of our sinnes when we doe not onely hope but as though hope were out of his wits we presume and say let vs continue in sinne that grace may a bounde wee are not vnder the law but vnder grace Secondly His iustice when we being vncharitable in our censures condemne it of cruelty and therefore challenge nothing in the bloud royall of the valiant conquerour of the Tribe of Iudah h Mat. 8. 32 but suffer the diuell to driue vs head-long as he did the heard of swine to the lake of desperation Thirdly His power when we abase it to the state of our infirmities as the Iewes who breaking his arme short off brake out into these words i Ps 78. 19 Can he prepare a table in the wildernesse or prouide flesh for his people Fourthly His prouidence when men say God lets the world goe at hauocke and though his prouidence bee the nurse to bring all things vp as his power is the mother to bring all things forth and thoug the one keepes all things in reparations as the other sets vp their frame yet they say things here below are ruled by haphazard the heauens meddle not with earthly things Fortune swaies all though they paint her blind yet they thinke shee can guide the vniforme order that is in the world and in all the parts thereof though they paint her standing on a bowle and turning with euery winde yet they thinke shee can rule and welde others howsoeuer shee be vnconstant and carried away her selfe Te faciunt fortuna deam coeloque locarunt Thus while men like beastly Epicures hold this fantasie that God sitteth in heauen idlely and at ease and will neuer encomber and trouble himselfe with the rule of the world while they had rather make a false God of Fortune then acknowledge the truth of Gods prouidence they attribute vnto God eyes without sight eares without hearing might without minde minde without reason will without goodnesse yea and a God head without properties peculiar to a godhead and while they speake vainely of the appurtenances they take his name in vaine Againe Gods name is profaned when men slightly passe ouer the wonderfull workes that he hath done if we regard not the workes of the Lord and the operation of his hands but speake of them as if the frequence thereof caused neglect if we doe not say vnto God k Ps 66. 3. How terrible art thou in thy workes but make but little reckoning of them because common custome hath inured vs to them then we take his name in vaine This serueth to reproue those which will not stampe this character Ecce euen vpon those workes of God which are triuiall as if seeing but a spiders webbe they doe not say what a wonderfull worke of God is this that such a simple creature should weaue such nets out of it owne bowels or seeing but the hony combes doe not say what a strange thing is this that the most cunning Geometrician cannot obserue a iuster proportion in any thing he doth by art then these silly bees do by nature in the platforme of their buildings but especially it serueth to reproue such as will seeke out naturall reasons of Gods immediate and supernaturall workes with whom l Mat. 11. 4 Goe tell Iohn what you haue seene is no sufficient argument to proue the Messias for they will fetch a reason euen of extraordinary euents be they neuer so strange or else conclude it is but their ignorance of the cause there is a reason though their wits be so shallowe they cannot sound it Lastly as the name of God is profaned by our words so by our workes when speaking like Angels wee liue like diuels when aliud proponentes aliud supponentes like Lillies we be faire in shew and foule in sent m RoÌ„ 2. 24 for now like the Iewes we giue occasion that the name of God is blasphemed This serueth to condemne such Gospellers ' as are Gospelspillers these blots of goodnes which vse religion for a fashon or as a cloake in the raine which they lay away in the house for others are backeward in drawing nigh vnto God when they see the lewde liues of such as make such faire protestations that a man would thinke they would run vpon God for haste let not therefore thy life be like siluer drosse ouer-layd vpon a potsheard let not thy outside be lambes wooll and thy inside fox furre let not thy staple be fine and thy liuer so corrupt that it putrifie the flesh if thou speakest of the name of God and thy good life doth not speake for thee thy simulata sanctitas thy counterfait holynes is double vngodlinesse for in naming God thou defilest his name and causest others to say loe this is the man that acteth so high a part I like not these fellowes which haue Iacobs voice which speake as though nothing but Gospell could drop from them for you see how as though they had Esaus hands they bee rough in their dealings they leane vpon the Lord and say as they in Michas n Mi. 3. 11. Is not the Lord among vs and yet they turne aside by their crooked wayes thus they which shame goodnesse by seeming good and cause Religion to
the slothfull like drones liue by the hony gathered by the Bees and like vultures prey on carcasses they killed not one beates the bush and they catch the bird they sucke the bloud of other men and become as fat as body-lice by eating vp others brewesse they tost themselues at their neighbours fire and keepe no warmth in their owne chimneis other mens labours are in their houses they drinke the waters of others cisternes of the riuers out of the middest of others welles or else adultery for the minde is apt to all vncleannes n 2. Sam. 11. 2. when the man is idle the minde being voyde of exercise the man is voyde of honesty Queritur Aegystus quare sit factus Adulter in pomptu causa est desidiosus erat Besides it weareth strength as rust doth yron and ouer-much rest makes men not more fit but lesse willing to take payne againe the slothfull hand maketh poore hereby o Ecc. 10. 18 the roofe of the house goeth to decay by the idlenes of the handes the house dropeth thorough by doing nothing men come to nothing and enter into the playne high way to Needome and when a man will be of no calling he shall be sure that pouerty or beggery will find a calling to arrest him and therefore in the time of Catâ— Censorius when any would be a Citizen of Rome this question was not demanded whence or what hee was but only they tooke his hands betweene theirs and if they felt them soft and smooth they presently as an idle vagabonde gaue him a mittimus but if hard and knotty they forthwith admitted him to dwell in their Citie And if a malefactor were apprehended whose handes were labouring handes his punishment should be mitigated though his crime were grieuous but if idle hands a seuere punishment should be inflicted for a small offence therefore the Lacedemonians would haue labour and sweat hunger and thirst as the best spices to season their pottage therefore the ancients paynted the image of vertue girded therefore God gaue the Israelites but a short time to gather them Manna for when the p Ex. 16. 21 heate of the Sun came it was melted therefore might the housholder well say why stand yee here all the day idle The elements moue the heauens turne the wormes creepe the fishes swime the birdes flye why stand yee idle another reason that the housholder vseth is the strength and abilitie of those to whom he speaketh why stand yee as if he should say were it so that you were criples or impotent and not otherwise prouided for you might lye with Lazarus at the rich mans gate I would not hasten you forward to worke but you haue the powers of your bodyes are lusty and strong why stand yee idle q Pro. 30. 25. the Antes are feeble the pismires a people not strong yet are they diligent at their worke and will you that are strong be negligent Draco but his lawes for their cruelty are sayd to be written with bloud depriued them of life which would not labour for their liuing the drones of Hetruria like vnprofitable bees entring into the hyue and consuming the hony were expelled from others and reputed as vagabonds were condemned to exile and dealt withall much like as Philip King of Macedonia dealt with two of his bad subiects he made one of them runne out of the countrey and the other driue him In other places they haue had Stafford law and at Bridewell in our land whipping cheere and in the 23. yeare of Edward the 3 there was a statute made that no man vnder paine of imprisonmeÌ„t should giue any almesse to any sturdy beggers that necessity might coÌ„pell them to get their bread with the sweet of their browes The housholders third reason to induce vs to labour is taken from the place here why stand yee heere idle heauen is a place of rest let the world tosse how it list our rest is pitched alost and we shal be as the r Gen. 8. 4 Arke which when the floud ceased did rest on the mountaine Hell is a place of torment there bee heauy fines but no recoueries they deale in this Court vpon the capias Å¿ Mal. 22. 13. take him away and cast him into vtter darkenes vpon babeas corpus binde him hand and foote vpon the â— GeÌ„ 3. 24 Ne exeat regnum the gates are kept from egresse as the gates of Paradise were warded from entrance though we haue a writ de homine replegiando directed to the sheriffe to cause a man to be repleued when he is in prison yet here is no repleuie no flying to a Court of conscience for reliefe no iudgement reuersed by writ of errour This world is a place of labour where we must weare our bodies and still be doing some thing that God may not find vs idle when he commeth and the diuell may finde vs busie when he tempteth and therefore stand not idle heere The fourth reason is drawne from the time Worke while u Ioh. 9. 4. it is day the night commeth when no man can worke therefore stand not idle in the day time if thou hast let slip part of the day if thou hast not sowne thy seed in the morning yet in the euening let not thy hand rest stand not all day idle nulla dies sine liâ—ea if thou sufferest one day to passe without drawing some line thou maiest say diem amisimus amici and hast lost that which cannot be recouered and called backe againe on the one side be not an idle person who being an vnprofitable peece of earth will not doe all that he hath to doe on the other side bee not too curious in thy worke but see when a thing is well done and doe not more then all hate both these extreames doing nothing and doing more then need to no purpose keepe the meane labour six daies and doe all leaue nothing till the seuenth day then to be dispatched do not more then all yet doe all for sufficient vnto the seuenth day is the trauaile thereof The seuenth day is the Sabbath of thâ— Lord thy God wee must giue to euery one that which belongeth vnto him the seuenth day belongeth to God therefore we must giue it vnto him the minor proposition is in the text the maior in Mathew x Mat. 22 21. and it is an axiome that goes currant without contradiction Iustitia suum cuique tribuit whosoeuer therefore conuerteth to any profane vse that which is consecrated to God robbeth God of his due and takes his right from him for example you shall see this in these three things the Temple Tithes the time of the Sabbath in the Temple thus it is Gods house there faithfull men inhabit Angels frequent God himselfe is present it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kings court and greatest Princesse Palace and because those merchants in the Gospell did buy and sell in it they are
Countrey and the naturall affection of that daughter shall not be forgotten who seeing her father had his iudgement to be famished and that none might be suffred to bring him meate did giue him sucke with her owne breasts On the other side to blame were the Iewes who disanulled this law for it is written in their Talmud a man is bound to honour his father and mother vnlesse he did vow the contrary and accordingly Hubaldus as Gratian noteth in the decretals would not helpe his mother in her neede for he had vowed he would not too blame were the scribes and Pharisees whom our Sauiour Christ reproueth for this that they dispensed with children which neglected their parents though they stood in need of their supportation so as they would giue as they vse to say to the Church e Mar. 7. 11 as though the commandement did not rather driue them to their parents care then to the Priests Corban In a word to blame are all such children as being fat vpon earth and seeing their Tabernacles to florish are ashamed of their parents when they are filled with pouertie when Opus and Vsus knocks at their doores when they are brought to a morsell of bread and drinking of the beggars dish tast the smart of needy want which without all pittie and compassion will suffer them still to goe to the fountaine for their best cellar to the ground for their bed to the gate for their bread to the brokers shop or I know not whose wardrob for cloathes to couer the nakednes of their bodyes these I say because they will not raise their parents out of the dust and lift them vp from the dung-hill run into the breach of this commandement honour thy father and thy mother The mother is the weaker sex and commonly most doteth vpon her children which maketh her looke for lesse honour and them lesse to esteeme her therefore there is expresse mention made of the mother honour thy mother and f Deu. 21. 18. Moses speaketh of harkening both to the voyce of the father and voyce of the mother to shew it is as well the mothers dutie to instruct her children as it is the childrens part to submit themselues as well to the one as to the other nay more then so in Leuitiâ—us the mother hath the Bedels seniority and though she be the iunior yet hath the first place g Leu. 19. 3 yee shall feare euery man his mother and his father that none might take exceptions against his mother or thinke himselfe exempted from her iurisdiction This serueth to reproue such sonnes as being without naturall affection are ready to hold their mothers short when the Church-yard hath the length of their fathers bodyes such as empayring their mothers true titles are ready to turne them out of doores such beastes are like young Kites who when their dammes haue hatcht them taken payne and gone about the campe with much danger to bring them meate to feede them doe not withstanding when they are growne strong beate them with their wings will not suffer them to eate of their prey but with their bill and with their wings expell them from their nest I neede not speake here against Parricides there are few Christians growne so barbarous except some moth which destroyes the cloth wherein it bred or some few vermin which eate into the flesh wherof they came or some Salamander which being a long while nourished in the sire at last quencheth it or some worme which being bred at the foote of the tree and growing with it at last killes it or some frozen snake in Aesop which intoxicateth and infecteth him with poyson who warmed her in his bosome such a monster in nature was Nero who caused his owne mother Agrippina to be slaine and ript open that he might see the place where he lay in her little better were the Bactrians among whom was such in humanitie that when there parents were sicke or old they threw them to dogges to teare them in peeces Caspij a people in Tartâ—â—iâ— nourished dogges of purpose to doe the like peece of seruice here in England in the daies of persecution I know not whether I should more cry out of the cruelty of the persecutors in commanding children to set fire to their parents which in the reigne of Henry the 7. 1506. one Ioane Clarke the only daughter of William Tilsworth and afterward the children of Iohn Scriâ—ener were enioyned to doe with their owne hands or of the vnnaturall fact of the children in obeying this cruell command Iacobs children though they were not guilty of this sinne by committing the fact yet might haue been somewhat charged with it for omitting that comfort which they might haue miâ—istred to their father for when Iacob saw his sonne Iosephs â—aâ—ti-coloured coate all imbrued with bloud he was euen at deaths doore and sayd a Gen. 37. 33. it is my sonnes coate a wicked beast hath deuoured him Ioseph is surely torne in peeces whereupon hee rent his clothes put sackcloth about his loynes would goe downe into the graue vnto his sonne mourning and mourne for him as long as he liued yet none of them sayd be of good cheere thy sonne Ioseph liueth this coate was but dipped in the bloud of a Kid the worst that hath befallen thy son is this he is solde to the Ishmalites but nature it selfe doth so much abhorre the sin of parricide that me thinkes I haue a Supersedeas to meddle no more with it If you would know the reason why children run into the breach of this CoÌ„madement is the turning of the coÌ„mandement topsie turuy for therefore the sonne doth not honour his father because the father doth honour his son that is doth not correct them but cocker them for therefore is b 1. Sam. 2. 29. Ely said to honour his sonnes because he gaue them but light rebukes for heauie sinnes and the quantitie of the punnishment was not answereable to the qualitie of the offence c Heb. 12. 9 wee haue had the fathers of our bodyes saith the Apostle which corrected vs and we gaue them reuerence first he speaketh of correction and then of reuerence as though reuerence would not follow except correction as an vsher did goe before it what was it that caused Adoniah to deale so treacherously with his father as to vsurpe the Kingdome but this d 1. Kin. 1. 5. 6. his father would not displease him from his childhood to say why hast thou done so will you keepe meate well sauoured yet will yee neur salt it will you haue sprigges sprout well and yet will yee neuer loppe them can children haue list in age to liue as they should and yet you giue them libertie in youth to liue as they list cast away correction the childe becommeth rude as e Ex. 4 3. Moses rodde cast from him turned to aserpent but bring it forth it makes him bring forth good fruite as f
the Tribes e Ps 115. 16 the earth God hath giuen to the children of men f Ps 105. 1 but this pleasant and plentifull part of the earth did he giue vnto Israel as a particular inclosure out of the commons of the whole world and therefore it is compared g Esa 20. 6 to an I le because Israel was separated from other countries as an I le from other lands as a Gen. 43. 34. Beniamin had his mease by himselfe so according b Num. 23. 9. to Balaams prophecy the people did dwell by themselues were not reckoned among the nations Ierusalem was walled about and c Ioh 4. 9. the Iewes did not meddle with the Samaritans but after according to the d Zac. 2. 4. prophecy of Zachary e Eph. 2. 14 the partition wall was broken downe and the Church of Christ dispersed farre and nigh f Gal. 6. 16 is called the Israel of God which shall enter into his rest and g Mat. 8. 11 sit downe with Abraham Isaac and Iacob in the Kingdome of heauen whereof this land of Canaan was a type and figure whether hee bring vs that made vs for his Sonne Iesus Christ his sake to whom with the Father and the holy Ghost be giuen all honour and glory for euer The sixt Commandement Exod. 20. 13. Thou shalt not kill IT is true which the father of lyes saith in the booke of Iob a Iob 2. 4. Skin for skin and all that euer a man hath will he gâ—â—en for his lâ—fe Mens mindes are shut in their chests as dead bodies are buried in coffins they are interred in the Gâ—lgatha of this world as moles are intombed in their hils yet set a man neuer so much by his wealth he will giue his goods for the ransome of his life more then so men preferre their liberty before their riches for say fetters bee of gold yet is the seruitude no lesse miserable though it be more glorious but to saue their liues the b Ios 9. 23. Gâ—bâ—onites are content to loose their liberty and neuer to bee freed from being bondmen Since therefore life is so precious God in this commandement takes order for the life of man first forbidding all cruelty which might take it away then inioyning vs to vse the best meanes we may to preserue it The negligent Pastor the seditious Hereticke which slay the souâ—es of men and so destroy the life spirituall the detracting 〈◊〉 whose tongue as sharpe as the quilles of a Porcupin wounde the good name of his neighbour and so destroy the life ciuill with bare mentioning I passâ— ouer supposing that other commandements leade me a nearer way into these fieldes only the malicious murderer who laies waite for bloud and so destroies the life naturall shall be the subiect of my speach for the hand of this text doth leade me to him and therefore God assisting me I will spend this daies exercise in this walke There are some sinnes as more hainous then other which are said to cry vnto God for vengeance as the sinne of the Sodomites c GeÌ„â—8 20. mentioned in the Epistle to the d RoÌ„ 1. 24. Roâ—â—aines the sinne of oppressors e Ia. 5. 4 which keepe backe the hire of the labourers the sinne of murther for f Gâ— 4. 10. the voice of bloud doth cry vnto God the wounds opening and bleeding in the presence of the murderer doe after a sort cry and say Lord how long how long wilt thou cease to be auenged euen g Iob 24. 12 the soule of the slaine doth cry out and therefore when the seruants were slaine which were messengers sent to inuite the guests vnto the wedding God is not said to see it as he doth this and other sinnes but a Mat. 22. 7 when the King heard it hee was wroth b GeÌ„ 4. 11. The earth opens her mouth to receiue the bloud of the slaine c Esa 26. 2â— but the earth shall disâ—lose her bloâ—d and shall no more hide her slaine the bloud which shee hath drunke shee shall againe cast out that it may cry against those which spared not to dislodge the soules of innocents form their harmeles bodies A man cannot water the earth with his brothers bloud but he wrongeth God for d Gen. 9 6 in the image of God did â—â—e make man he therefore that batheth his sword in the pretious life of man razeth Câ—sâ—rs picture and breakes in peeces the Kings broade Seale The e Gâ— 3. 17 earth was cursed for sinne but f Gen. 4. 12 the first murderer did loose of that blessing which remained vnto it g Gen. 4 15 God would not haue Kain slainâ— not that he fauoured the murder but to shew how he detested the shedding of bloud when he would not haue a hand stretched out against him who had committed such outrage against the person of his owne brother The Lord did forbid the eating of bloud a Leu. 17. 13. euen the bloud of the least bird the eating of flesh b Gen. 9 4. which died of it selfe or which was strangled because the bloud was in it c Leu. 23. 28. Hee would not haue the damme and young killed both in one day and though d Deu. 14. 21. strangers had a larger Patent for eating of flesh then the people of God yet the flesh of an Oxe that had gored any man or woman to death might not be eaten noe not of strangers All these prohibitions tended to this end to teach that we must not lay waite for blould that we must not deuoure mens soules like Lyons and teare them in peeces that we must not bee like wolues in the euening eating vp our brethren as if we would eate bread nor swallow them vp quicke like a graue euen whole as those that goe down into the pitte Againe the e Num. 19. 11. the Lord did command that hee which had touched the dead body of any man as being vncleane should purifie himselfe the like should he doe f Num 31. 19. which had killed any person euen him or her whom to saue aliue had beene sinne g Gen 9 7 he commandeth the preseruation of seede a Deu. 20. 10. and commandeth euen in warre to be mindfull of pitty all these Iniunctions tended to this end to teach vs the more to detest the shedding of bloud and to shew that violence which is hurtfull in all things is horrible in life God in all ages seuerely punished this finne to shew hee would haue no man breake the prison and let the soule out but he that did inclose it before the law was giuen vnto Moses God enacted this statute b Gen. 9 6 who so sheddeth mans bloud by man shall his bloud be shed The c Ex. 21. 12 Law was life for life a law neuer repealed for it standeth in effect in the last booke of the Bible
d Ap. 13. 10 if any kill with a sword hee must bee killed by a sword If a man did smite his seruant that he died vnder his hand though among the Romanes such a master went free because he bought his seruant with his money yet because the life is more worth then money God will not free him e Ex. 21. 20 puniendo punietur hee shall be surely punished If men did striue and hurt a woman with childe though there were no intent to kill either the mother or the child f Ex. 21. 22. yet if death followed life should be paid for life A man would thinke it had been no great matter if he had killed a theefe that should come and vndermine his house or breake it vppe but yet if this were done in the day time by the iudiciall law of Moses g Ex. 22. 2. hee that did it must dye for it a Deu. 21. 1 If one were found slaine in the field and he not knowne that committed the murther the next City should beare the blame should offer sacrifice protest before God that they were cleere of that fact desire God to be mercifull to them and not lay innocent bloud vnto their charge If a man did not lay waite for bloud but had b Ex. 21. 14. killed any vnawares he might take Sanctuary and flie to the Altar but if he had killed any wilfully the holynes of the place should not defend him and therefore Salomon biddeth Benaiah to smite Iâ—ab because he smote two men more righteous and better then he and slew them with the sword though c 1 Kin. 2. 28 Ioab had caught hold on the hornes of the Altar God would take vengeance on d Gen. 9. 5. beasts generally for the life of man particularly e Ex. 21. 28 the goaring Oxe that killed any should be stoned to death to shew that beastly minded man should not goe vnpunished who sheds his brothers bloud like water who oppresseth him round about for his soule and causeth his head to goe downe to the graue with bloud The lawes of other Nations as well as Gods lawe to the Iewes doe meete with this sinne and cutting them off from other men rewards them to their face to bring them to destruction which lift vp their hands against other to destroy them To let passe forraigne Countries in our land if a man did run into a premunire he should be put out of the Kings protection his lands goods and cattles forfaited to the King but yet there was a law made Eliz 1o. against such as should slea euen such a man as was attainted in premunire King Richard the first making orders for sea-faring men ordained that if one slew an other on the shippe-boarde he should be bound to the dead body and throwne into the sea if on the land he should be bound to him and buried with him quicke The land is clensed of the bloud that is shed in it by the bloud of him that shed it and therefore the statute law takes away all murderers like drosse walking more stubbornly and taking greater vengeance on those which shall imbrue their hands in the bloud of them to whom by nature or duty they are most bound by nature as if a woman since her husband and shee are one flesh shall kill her husband shee shall be accounted a paricide by the Ciuill law and by the Statute of the land a traitor and be punished accordingly by duty as if a seruant kill his master it is petie treason if one kill any Iudge sitting in his place it is high treason and such a man shall drinke more depely of the cuppe of vengeance but let one sâ—ay a man bee he neuer so meane feloniously his least punishment is suspension his death-bed is the gallowes say he doth escape and be not taken then the Towne where the murder is committed shal be amerced say the matter be compounded yet God himselfe will take the matter into his owne hand his vengeance by iustice shall waite his destruction that doth commit it he will euen set his face against the person and will cut him off from among his people for sometime he stirreth vp f Gen 6. 9. some other man to shed the bloud of him thar sheddeth bloud and therefore g GeÌ„ 4. 14 Cain is afraid that euery man that findeth him will slay him That valiant Hercules did cast Diâ—medes King of Thrace who fedde his horse with mens flesh to horses to bee deuoured Perillus was inforced to make tryall how his brasen Bull would roare and when the Tyrant Phalaris had burned many in it his owne Citizens falling vpon him put him into the same Bull and made him end his life with like kinde of death It is remarkable how the Duke of Burgundy dealt with a murderer A cruell minded man had taken a noble man prisoner his wife whose heart did cleaue vnto her husband was an earnest suiter for his life that no hand might be vpon him to put him to death the cut-throate answered if he might goe vp to her bed imbrace her bosome take his fill of loue and his pleasure in dalliance he would set her husband at liberty shee thought it were as death to her to breake her faith plighted in marriage yet so great was her loue that shee did deliberate and first craued leaue to confer with her husband who though this thing were grieuous vnto him because of his wife yet gaue her leaue that he might haue his deliuerance the deed done and this varlet hauing lyen with her fleshly and vsed her at his pleasure he notwithstanding the next day chopt off her husbands head and sent it vnto her whereupon shee complained to the Duke who sent for him compelled him to marry her that so she might challenge a right in his possessions and then causing him to drinke of the same cup cut off his head It is true that the Psalmist saith a Ps 5 5. 23 the bloud-thirsty man shall not liue out halfe his daies one dies fettered in prison another scalded in the brothel house many in warre when the land of the enemies doth eate them licke them vp as an Oxe lieketh vp grasse of the field when their enemies chase them as Bees vse to doe so that they cannot stand in the day of battaile but their carcasses fall to the earth and cannot escape thus the roaring of the Lyon the voyce of the Lyonesse and the teeth of the Lyons whelpes are broken This made Rebecâ—ah speaking of Esau and Iacob to say b Gen. 27. 45. Why should I be depriued of you both in one day not thinking that Iacob being of a gentle disposition would rise vp against his brother Esau and so they kill one another but her meaning was that if Iacob did not auoid the countrey Esau considering that Iacob had the birthright and the blessing would kill him then some iudgement of God would
hurts none but himselfe like the little flyes who while they would put out the candle burne themselues they burne themselues with the fire of their owne heart as Aetna consumed it selfe and a Leu. 10. 1 as Nadab and Abihâ— were consumed with the fire of their owne censors Malitia procedit ex te saith Saint Augustine et quem prius vastat nisi te quo profundit ramum ledit vbi radicem habet non ledit Equidem dico quod malitia tua vt alteri non noceat fieri potest vt autem tibi non noceat fieri non potest the effect is this â—malice drinketh the most part of it own venome The snake in the Apologue licked off her owne tongue when thinking nothing should haue teeth but her selfe she would haue licked the file plaine which shee found with teeth at the smiths forge b Act. 2. 38 The viper which leapt vpon Pauls hand with an intent to hurt him fell her selfe into the fire and perished Saint Paul therefore bringing in these sinnes by the brace c Rom. 13. 12. 13. gluttony and drunkennes Chambering and wantonnes strife and enuying wisheth vs to cast them all away calling them workes of darkenes both because they proceede from the Prince of darkenes and also leade the way to vtter darkenes where is weeping and gnashing of teeth Others though they seeke not their own death or wilfully hinder their owne health yet other mens bloud they shed like water and will not spare their soules from death bur take them away either secretly thus did Dauid make the sword approach to Vriah d 2. Sam. 11 15. in causing him to be set in the forefront of the battaile that he might abide the first incounter and violence of the enemie that the enemie might persecute his soule and take it and treade his life downe vpon the earth thus did e 1. Kin. 21. 10. 11. Iezabell compasse Naboth round about to take away his soule for thorough her meanes the men of the Citie laide to his charge things that he knew not and suborned witnesses brought him within compasse of treason some openly water the earth with bloud and their hands are vpon their brethren to put them to death and as among ciuill men it is but a word and a writ so among swaggering cauilleirs it is but a word and a wound A sinne so much against nature that I would forbeare further speach of it were it not that their are some which stand for the bloudy vse of single combats either to determine a publicke warre or to make triall of a priuate right First say they warre is vtrimque triste euen victory many times is like a golden fish-hooke which lost or broken cannot be paide for with that it taketh therefore f 2. Kin. 14. 8 Amaziah King of Iudah sends to Iehoash King of Israel saying come let vs see one another in the face as if he should say let common bloudshed be preuented let one sword not many try the matter why should we destroy one anothers Citties let thou and I g 1. Sam. 17 41. like Dauid and Goliah fight hand to hand better one man perish then many people suffer but Iehoash returned him a scornefull answere comparing himselfe to a Cedar in Lebanon and Amaziah to a thistle which the wilde beasts in Lebanon trodde vnder foote and in very deede why should one Champions necke and shoulders beare all the heads of a common wealth say he doth vanquish yet what boldnes is it to hazard her say he be vanquished what bolde wrong doth hee to lose her neuer therefore cast vpon two hands the tryall of a iust warre which doth concerne a whole State Againe what is the valour of the man to the right of his cause whether it be to title of inheritance when the matter is doubtfull and demurred or the righting of his name when it is traduced indeede the positiue lawes of diuers nations allowed this kinde of triall when the truth was not knowne but is therefore the title good because the man is more valiant and skilfull When Robert Bishop of Sarisbury in the reigne of Edward the 3. sued William de Montacute Earle of Sarisbury for the Castle of old Sarum or as some say Sherburne the Earle answered that he would defend his right by a Combat wherevpon at a day appointed the Bishop brought forth his Champion to the barres cloathed in a white garment downe to the midst of the legge and vpon it he had a souldiers cloake in which were drawne out the Bishops armes him followed a souldier bearing a staffe and a youth with a Tergat forthwith the Earle brought his Champion forth by rhe hand clad in like manner him followed two souldiers bearing white stauâ—s when now these 2. Champions were ready to enter the listes they were bid to stand backe and stay till men did measure their weapons while this was in doing suddenly came the Kings letters commanding them to differ the matter till another time while this pause was made the matter was compounded and the Earle contented vpon the receipt of 2500 markes to depart with his right in the Castle to the Bishop and his successors for euer but say the combat had been fought might not he who had had the right been kept short at the staues end and might not the hand of him that had offered wrong haue been in the necke of his aduersary Neither was Richard the vsurper a more lawfull King because his Champion after his challenge triumphed with his cup of gold Againe another saith I am falsely accused and now by a Duell I will proue my selfe innocent In the 6. yeare of Richard the 2. Sir Iohn Ausly Knight defendant held a battaile with one Garcon Appellant wherein the Knight hauing the vpper hand forced his enemy to yeeld vnto him whereupon Garcoâ— was presently drawne to the place of execution and there hanged for his false accusation but is this a good consequent the Knight did smite his enemy get the mastery had his lust satisfied vpon his accuser therefore he was wronged and cleare of the fact whereof hee was accused On the other side in the 24. yeare of Henry the 6. an Armourers Seruant of London appeached his Master of treason who offered to be tryed by battaile Smithfield was the place appointed for the fight in which the Seruant did ouercome the Master whereupon as sufficiently proued guilty his body was drawne to Tyburne and there hanged and beheaded might not here the Seruant though he were guilty insult in the conquest and the Master though he were guiltles lye bleeding in the combat especially since his friends as the Cronicle reporteth brought him so much Malmesey and Aqua-vitae before the fight to comfort him that both wit and strength were taken from him Stultus ab euentu facta notanda putat This kinde of triall is like the searching out of the truth by lots lots might and may be
dreadfull instrument of diuine reuenge and hating mercifull iniustice must throw pitty ouer barre in this respect more willing to be reputed a busie Iustice then quiet Gentleman to restraine Iustice is to support siâ—ne and not to correct is to consent to the crime nay he he is so farre from breaking this Commandement by drawing out his sword that he is guilty of the breach of it if hee draw it not neither is it so great a fault to kill a Lambe out of the flocke as to let a wolfe goe free Qui parcit Lupo mactaâ— gregâ—m hee that forgiues the bad doth wrong the good Hemingius maketh mention of a fellon who was indited of seuen murders while the Iudge was studying what grieuous punishment should be inflicted vpon such a bloudy vilâ—aine an Aduocate steps to the barre and pleading for him proued that the Iudge was guilty of six of the murders for that the fellon was not put to death for his first offence therefore let not Iudges which are appointed of God to prosecute the wicked with the sword drawne for fauour keepe it cleane from bloud let it neither surfet of bloud through cruelty nor yet rust for want of vse through partiality let them bee as ready to execute a rebell as defend an innocent let them cut off those limmes which lacke bloud and life and hurt other parts of the body let them roote out the wicked lest the haruest of weedy nature be ouer plenteous when they sit at the bench let euery one of them lay aside the personage of a friend if their nearest kinred their greatest acquaintance come vnder tryall let them say I know you not especially let them not pardon such as offend often lest they fall to further boldnesse and sinnes vnpunished become exemplary Neither is this Commandement a Barre to lawfull warre for when men are ripe or rather rotten in sinne so that the stinch of their iniquity ascendeth vp vnto heauen God sendeth many times a forraigne power as a vultur to prey vpon such carrions and saith g Ez. 14. 17. sword goe through the land The Lord will hisse a Esa 7. 18 for the flyes of Aegypt and for the Beâ—â— of Assiria to destroy Israel and it is a iudgement b Esa 3. 2. when God doth take away the man of warre and Captaine of fifty and yet c Esa 9. 5 euery battell of the warriour is with noyse and with tumbling of garments in blond and therefore when the warre is iust and Gods cause is in hand be prest and ready to come forth to helpe the Lord to helpe the Lord against the mighty breake the arme of the wicked breake their hornes break their barres destroy all their munitions as d Hos 10. 14. Shalman destroyed Arbel in the day of battaile let the horsemen lift vp both the bright sword and glistering speare let the foot-men bend their bowes and make ready their arrowes vpon the string let them presse forward with their boy strous billes and peircing pikes let not Gilead abide beyond Iordan nor Dan remaine in shippes nor Asher sit on the Sea shore let the people offer themselues willingly let them all come as a whirle-winde to scatter Gods enemies and cry downe with them downe with them euen to the ground this may they doe any thing in this Commaudement notwithstanding it Thou shalt not kill Mens lawes extende but to the outwarde man condemning him onely as guilty of murther who pollutes and defiles his hands in an others bloud The Pharisees and best expounders of the law did but bite about the barke of this law not enter into the marrow of it but the law is spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of great affinity and therefore our Sauiour Christ telles vs that this Commandement doth binde the heart and the tongue as well as the hands to the good abearing the heart condemning him of the breach of it who is angry with his brother Anger is a malitious desire of reuenge and will exercise the armes of the strong and tongues of the weake it is a sinne that lyeth grinding in the entralles and perswading reason to dissemble and the party wronged to bee auenged and if it sinde no vent the heart will cleaue asunder as the waters vndermine when they cannot ouerflow the angrie and malicions man for anger and malice differ but in time and as old new wine cannot â—igest nor cast vp the least displeasure but will bee violent in pursuite of small indignities and vse what meanes hee can to put in practise that which desire of reuenge doth put into his head A sinne directly against God for hee that reuengeth steps into Gods chaire of estate and takes the sword out of his hand who saith e Rom. 12 19. vengeance is mine A sinne against a mans owne selfe not only for losse of patience but for that the remembrance or requitall of a wrong doth many times hurt as much as the receipt of it how many haue been seene to lye dead because they would not take the Lye how many had their bloud seene because they would not haue their backes seene The Bee might keepe her stinge still and not liue a drone did shee not in her anger imploy it to enuenome the flesh of him that puts her from him it is safer to forget an iniury or smother it then goe about to auenge it euery reuenge giueth occasion of new cruelties therefore one saith if thine enemy be little let him alone and thou doest him a fauour but if he be great let him alone and thou doest fauour thy selfe it is good counsell therefore which the Holy Ghost giueth f Rom. 12. 19. giue place to wrath Dum furor in cursu est currenti cede furori Neither looke so much on him that doth thee wrong as on God who suffreth him and raiseth vp an enemy as a scourge to chastise thy faults and know that if any wrong can conquer thee thou hast not conquered thy selfe Againe this Commandement tyes vp the tongue so that reproachfull and contumelious words goe not out at the doores of our lippes as g Mat. 5. 22 Racha thou foole or like words of disgrace which chollericke men shoote forth when anger hath inflamed their hearts and made their mouthes hotter then a Dan. 3. 19 Nabucadnezzars Ouen when it is made seauen times hotter then it is wont not but that a man may be angry when Gods cause is in hand with aduised speach and in a seasonable time as was b Ex. 32. 19 Moses c Nu. 25. 8. Phinehes and d Ioh. 2. 15 Christ himselfe impatience in Gods iniuries is as commendable as patience is laudable in our owne wrongs and they whose bloud doth not rise when they heare God rent and torne in peeces with carrion and stinking mouthes are as much to blame as they who prodigall of their bloud doe point the field to reuenge