of their woe whose paine in pietie they shoulde neuer wish to sée finally euen euerie way to God to Prince to Countrey to friendes their owne soules enemies most daungerous and pernicious The Lorde Iesus Christ open their eyes touche their hearts and conforme their practise of behauiour to his will if it may stand with his good liking Que. I pray you nowe goe forward in recitall of the exercises of this Sabaoth Ans Secondlie beside the diligent hearing of the worde preached on this day and read vnto vs it is our dueties and a godly exercise fit for the day amongest our selues or with our pastor and preacher to conferre and talke of that which hath béene saide and to aske questions howe this and that is to be vnderstoode Such example haue we in the Gospell where it is saide that when Christ was alone Mark 4.10 they that were about him with the twelue asked him of the parable which before he had vttred and he readilie expounded the same vnto them Then vttered he moe and without parables saith the text spake nothing vnto them Verse 34. but he expounded all things apart to his Disciples Thirdly to receiue together the supper of the Lord Luke 22. Acts. 20.7 as we are commanded and the Church euer accustomed to doe To attende vnto Baptisme if occasion so serue duely pondering the promise that is past vs to serue the Lorde and praying faithfully for his guiding grace to be powred vpon our selues that or those infants then presented to the Church that they and we may euer fulfill what we haue vowed before the congregation Fourthlie from a true féeling heart of Gods receiued goodnes to giue him thankes on this day for his many and great mercies vpon bodie and soule at home and abroad vpon our selues and ours knowen and vnknowen bestowed the wéek passed vpon vs to pray for the continuaunce of the same all the next wéeke ensuing euer else with his gratious supplie of all necessaries whatsoeuer without the which either our worldly estate or spiritual obedience to him cannot be sustained Fiftly to consider of the poore which the Lord hath set amongest vs as subiects for our loue to worke vpon to sée what they want how they liue to visit them and prouide for them This hath euer of Gods children béene greatlie regarded and is a part of the discipline of the Church also The Apostle Paul ordained a gathering in the church of Corinth euery Sabaoth day to this vse 1. Cor. 16.1 and that to the example of other reformed Churches Christ visited the cripples and lazers on the Sabaoth day Iohn 5. and healed him that had none to put him in the poole The borne blinde he healed on the Sabaoth day Iohn 9. And from the godlie care of our forefathers touching this matter haue flowen our hospitals and almes-houses with such like This is an exercise of fayth and loue fitte for all times but chiefely on the Sabaoth day to be regarded Thus wee féede Christ when he is hungrie Matth. 25.35 cloath him naked visite him sicke and so foorth and sure sure shall wee bee to finde it at the generall accounting daie of his Lastly to take care and conferre amongest our selues how to mainetaine all meanes that serue to the knowledge of God as the ministers scholers vniuersities schooles and such like To meditate also this day more than other daies of the creatures of God and of his excéeding goodnesse toward vs in them What it is to keepe holy the Sabaoth day is an exercise of the Sabaoth with a number such moe that were nowe too long particularlie to name Therefore to conclude and end this matter easilie may we hereby sée that to kéepe holy the Sabaoth day is nothing else but euen to separate and consecrate the same to all godlie exercises wherein our faith to God and obedience is to be shewed Que. If these then and their like bee commanded to vs on this day to be perfourmed their contraries I take by the same Lawe to be forbidden Ans Truth it is and must néedes be so but I thinke it néedelesse now againe to goe ouer them and shewe their contraries rather wey them your selfe and marke them particularly Onely these I wish by name may more duelie bee thought of that if the sanctification of this day consist greatly in labouring to knowe the Lorde by the preaching of his worde howe shall they safely passe the curse of God for the breache hereof who with benummed soules parched padded senselesse and euery way most hardened hearts either lie and sléepe on the one side idle or tossing the alepot with their neighbours suffer this day to passe without any instruction and like dumbe dogges hold their peace no way discharging the dutie of a true minister and one that tendereth the glory of God his owne his peoples soules What should I say of them that séeing the haruest great and the labourers fewe and féeling within themselues working a secrete power perswading to put their helping hand to this businesse yet doe not but suffer the people to pollute the Sabaoth for want of teaching and stay themselues from this worke of the Lorde vpon causes that as it is to be feared will melt away and not stand to excuse them when GOD shall come vnto iudgement Euery seruaunt to his owne master it is true standeth or falleth yet may one seruant admonish an other to béeware betimes and therefore with my whole heart I wish a due regard hereof Againe if to sanctifie the Sabaoth be to consecrate it to holy vses such as haue béene named is it possible for vs to escape the reuenging hande of the eternall God if he content in mercie with one day in the 7. we denie him that also and dedicate it to drunkennes to feasting and surfetting c. Nowe in the name of the God of heauen and of Iesus Christ his son who shall come to iudge the quick the dead at the latter day I require it of al that euer shall reade these words that as they wil answere me before the face of God all his Aungels at the sounde of the last trump they better wey whether carding dising tabling bowling and cocking stage plaies and summer games whether gadding to this ale or that to this bearebaiting that bulbaiting with a number such be exercises commanded of God for the sabaoth day or no. O hartal frosen void of the féeling of the mercie of thy God that hauing euery day in 6. euery houre in euery day euery minute in euery houre so tasted of the swéet grace of thy God in Christ as that without it thou hadst perished euery minute yet canst not tel howe possibly to passe ouer one day to his praise vnlesse one halfe of it be spent in carding bowling Awake awake in Iesus Christ admonished awake séeing al the wéeke long the Lord of
namely our fowle and carelesse abuse of this Sabaoth of our God by lamenting the same euen from our hearte rootes purposing vnfainedly to amend it hereafter and euen euer while life endureth to bee more carefull to honour God on this day than we haue bin and by stedfastly beléeuing in Christ and for Christ and by Christ to haue all that is past forgiuen This is the way to bee freed from the curse of this commandement and all other which we so gréeuously haue transgressed and therefore iustly deserued O mercie great and marueilous O nature swéete patient of our God who contenting himself with one day in seuen chiefely to be his and yet robbed of the same also by vs vile wretches notwithstanding til this day hath spared vs whereas a thousand times a thousand he might with great right haue destroyed vs either amongst our pottes or in our daunces or idle in our beds asking vs if that were to halow his Sabaoth or to honour his name to swill and to bibble to leape to walowe and tumble in bed till it bée noone with such like Nowe doeth he speake nowe doth he warne nowe doth he admonish loth to punishe vs if any saying will serue as a most mercifull God and if nowe we will not consider learne and bee instructed that our wayes heretofore haue not béene good and therefore amend them surely surely if God be God we shal tast his hand for so great disobedience Nowe the liuing God awake vs and touch vs truely in this behalfe mercifull father lay it neuer to our charge for thy great mercies sake wherewith wee haue gréeued thée touching this commandement but increase our knowledge increase our féeling increase our conscience carefullie to lyue and spende our dayes in thy feare and fauour as thou mayest bee honoured the power of thy worde magnifyed our brethren mooued with good example our selues saued in the great day and this Sabaoth of thine for euer hereafter more carefully kept of vs to the better performance of the former for Christ his sake Amen Amē The fifth Commaundement Question WHat containeth the second Table Ans As the first contained all dueties due to the Lorde inwarde and outward so the seconde Table containeth all dueties due to our brethren either in heart or action And therefore in this second table are laid the very groundes of all ciuill societie from whence all mens lawes procéede if they be iust Que. But doe these workes of the second Table concerne onely our neighbours Ans No we may not thinke so For though outwardly they be done to men and immediately as the proper obiect of them yet in déede they are doone also to God and he more delighteth in them than in all burnt sacrifice For if wee féede our brethen cloath thē naked visit them sicke or any way doe them good God taketh it as doone to himselfe Que. When any prescription is made to men in the Scriptures what they shoulde doe why so often and vsually are the workes of the second table appointed Ans Not that they are better than the workes of the first Table but for that they are the true bewrayers of them for euerie hypocrite will say he loueth God feareth God trusteth in God c. because these are secrete dueties in the heart and of man cannot be iudged but looke howe he liueth toward his neighbours and it may soone bee séene that fayling in the dueties of the second Table towardes men the dueties of the first which he boasteth of in trueth are not in him For if they were they woulde bring forth the other He that saieth he loueth God whom he neuer sawe 1. Iohn 4. and hateth his brother whom he hath seene is a lyer Que. Which is the first commaundement of the second Table Ans Honour thy father and thy mother that thy dayes may be long c. Que. What is meant by honour here Ans Reuerence obedience maintenance if néede require Que. What is this reuerence Ans It is a true acknowledging in my heart and minde of that superioritie which God hath giuen either my parentes or any other person together with a willing declaration of the same by any such outward gesture or behauiour as it may be declared in or by Que. How prooue you that we must reuerence our Parents Ans Many sufficient proofes hath it in the word but a fewe may suffice vs. You shall feare euerie man his father Leuit. 19.3 and his mother saieth the Lawe of God that is if we expound it ye shall stande in a reuerent awe and regarde of them with loue for wee must néedes vnderstand a sonnelike feare not a seruile in that place Againe Honour thy Father and mother Ephes 6.2 which is the first commandement with a promise saieth the Apostle this honour implieth reuerence Thirdly the example of our Sauiour Christ performing this reuerence to his mother and his reputed father Ioseph Luk. 2. doeth prooue it to vs. And that example of Salomon who being King and hearing that his mother came to speake with him went to méete her bowed downe to her caused a seate to be set for her 1. Kings 2. and placed her on his right hand Lastly the Scripture expressely forbiddyng such thinges as are contrarie to this reuerence manifestly prooueth the same to bee our duetie Que. What is contrary to it Ans First to curse Father or Mother is manifestly contrarie to it and hath not the Scripture forbidden it saying Deut. 27.16 Cursed bee he that curseth father or mother and let all the people say Amen And againe Hee that curseth father or mother shal die the death Exod 21.17 yea he shall die Leuit. 20.9 and his bloud be vppon him Que. What else is contrarie to it Ans To smite Father or mother is apparantly contrarie to it and this also hath the word forbidden Exod. 21.15 He that smyteth Father or Mother shall dye the death Also to mocke our Parentes is contrarie to this reuerence we owe them and therefore is it saide in the thirtie of the Prouerbes Prou. 30. The eye that mocketh his father or despiseth the counsel of his mother let the Rauens of the field deuoure it and the young Eagles picke it out Que. Howe if the Sonne bee a Magistrate and the Father none whether must he then reuerence his Father or no Ans In matters that concerne his office he must doe his office and his Father must acknowledge his authoritie but in priuate places and matters notwithstāding he is a Magistrate he must doe reuerence to his Father as is due neither taketh Magistracie this duetie from man or out of man for they may both well stand together Que. How prooue you it Ans King Asa executeth his office 1. Kings 15. verse 13. and deposeth his mother wee reade yet otherwise no doubt he reuerenced her as a childe And pretily was it said of Taurus the Philosopher
also All contreyes and all people to conclude that haue liued vnder anie good gouernement haue abhorred it Salomon sendeth the idle bellie to learne his dutie of the verie vilest creature the pismire who laboureth in sumâ—mer to liue in winter Prou. 6. and whose maâ—ny litle cariages as you sée make 〈◊〉 great heape at last And in an otheâ— place he sayeth that he which will noâ— plowe because it is cold Chap. 20. shall begge hiâ— breade when it is warme and no maâ— shall giue him which is worse euen puâ—nishing iustly his great slouth Therâ— was a litle tittle tattle when time waâ— they say betwixt the grashopper and thâ— pismire and we may laugh at it yeâ— looke better about vs as admonished bâ— it The grashopper hauing passed thâ— summer ouer merily as her customâ— is singing and tuning the notes of 〈◊〉 thoughtlesse minde vnder euerie leafe at last when winter came on begannâ— to shake and to goe to bedde with aâ— emptie bellie manie a night to the great weakening of her liuely limmes and the quite marring of all her muâ—sicke To steale shée refuseth of heâ— honest nature and to begge shee iâ— ashamed for feare to be mocked Yeâ— néede maketh the olde wife trotteâ— they say and modestie in this hungriâ— â—â—eature must yéelde to necessitie To 〈◊〉 therefore shée goeth and hauing a â—ealthie neighbour not farre off that 〈◊〉 laboured sore all summer and â—â—de vppe much good vitaile to her 〈◊〉 commeth and craueth some sucâ—â—ur at her hande Who by and by â—â—maunded of her what shee did all â—â—mmer Alas sayeth the grashopâ—â—r I sung and litle remembred â—is change Did you so sayth the â—â—t in déede did you sing all sumâ—er Nowe trust me for mee you all daunce all winter for I liue 〈◊〉 my labour and I will neuer mainâ—â—ine idlenesse in anie Thus reâ—â—iued slouth a checke when it looâ—â—d for helpe and wee warned by it â—â—ay learne this morall to labour â—â—ast we lacke Optimum obsonium â—pectute labor sayth one They are â—ood refreshinges in our age the welâ—estowed trauelles of our youth â—eares passe and strength fayles â—â—tte nothing in youth and haue â—â—thing in age But O careâ—â—sse heartes of ours and headie will who can perswade this or beate it into the heades of young men and maydes of seruantes and such as are comminâ— on No no we will hoppe and daunce tipple and drinke banket and reuelâ— what counsell soeuer is giuen vs to thâ— contrarie with that litle we haue anâ— sing care away And a litlegaie apparell on the backe is worth much moneâ— in the chest But wise is he whome other mens harmes can cause to takâ— héede Sicknesse may come and euerâ— maister will not keepe a sicke seruant mayme may fall to vs and wee theâ— may heare it I haue no wages vnlesâ— you could worke many thinges maâ— happen and a mans owne is his ownâ— and great is gods blessing to faithfuâ— labour as trulie his plagues are noâ— litle or rare to idlenesse and slouth Que. Well sir then since labour wâ— must and so liue I pray you is not euerâ— labour commendable Ans No indéede For the Apostle iâ— the place I named before maketh 〈◊〉 distinction which I pray you markâ— and sayeth Ephes 4.18 Let him labour with 〈◊〉 owne handes the thing that is good as â—f he should haue said there are labours which are naught and yet labours too Wherefore it is not ynough to make â—s guiltlesse of this commaundement â—o say we get that we haue by labour â—ut it must be good labour sayth Paule â—ust labour and lawefull labour The which distinctioÌ„ ouerthroweth al maintaynance gotten by massing by iugling â—y charming by playing interludes by â—idling and pyping vppe and downe the â—ountrey by carying about beares and â—â—pes by telling of fortunes and such like trades mentioned in the statute of this lande touching vagabundes For though they be labours and make them â—weate often some of them yet want they warrant in the worde to prooue them good and lawefull labours And therefore subiect to the penaltie of this lawe before God Que. And I pray you let me adde one thing more because you say all labours must be lawefull what if a man in the pursuite of a pyrate or anie enemie in fielde get a spoyle whether is it lawefull to retaine it and conceile it or it is stealth so to doe The labour is iust honest and lawefull Ans Truely I must néedes answere you that albeit the labour in resisting and repelling any enimie be commendable and good and therefore goods so gotten lawfully possessed of the Prince the léefetenant Gen. 14. the generall or chiefe whosoeuer yet is there no warrant that euerie souldier should bee his owne caruer and take what he can get But the custome law of all well ordered wars is this or should be that what spoyle soeuer is got and not giuen before hand by the captayne to the souldiers ought by them to be brought vnto him and by him to be disposed to euerie man geometrically that is according to euerie mans seruice and worthinesse 1. Sam. 30.20 c. noâ— Arithmetically that is to euerie man alike And if anie man of his owne gréedinesse alienate to himselfe anie thing any otherwise than thus thaâ— is either with a generall guift of thâ— captaine to take what he can or a particular guift to take this and thus much surely that possession is not warranted by Gods lawe but lighteth vnder this commaundement For as for a mans labour first hee oweth â—t both to God and to his countrey and then he hath his sette pay for it which hee agréeeth to as sufficient and therefore he should not serue his gréedie affection disorderly As for the case of pyrates if vpon anie cost they be taken and imprisoned surely â—t is verie barbarous crueltie to leaue them vtterly vncomforted with anie portion of that which was taken aâ—out them and with them euen so that for foode they starue ere euer their cause bee hearde This spoyle to â—péede our selues and spill our breâ—hren in this lamentable and vnmercifull manner what defence soâ—uer it may haue by lawe of man â—urely it sauoreth not of that compasâ—ion and tender bowelles of pittie which is required by the lawe of GOD. And therefore I include it where no doubt the day of iudgement will finde it euen within the forbidden braunches of this commandement Que. I take your answere and therefore nowe followe your owne course againe Ans It is nowe time to drawe to an ende and there yet remaine to be some what touched the theft of the heart through gréedie couetousnesse and the theft of the tongue by false and filthie flatterie Wherefore a litle of these also as of the other That this commandement then doeth reache vnto the thoughtes and inwarde conceits of the heart it is first prooued by that reason that often before hath béene alleadged namely because the lawegiuer is
and subtiltie by â—moothing and flatterie and such like 2. Sam. 16. For thus stale false Siba his maister Mephibboshethes goods from him Thus steale manie craftie pleaders in â—ublike places and make no conscience â—f it Thus is it sayd in expresse words â—hat Absolon stale the heartes of â—ll Israel to wit by his shamelesse â—â—atterie Thus steale men the hearts of subiectes euen in these dayes from their Princes and lawfull gouernours the heartes of the people from their ministers of seruauntes from their Maisters of Children from their Parentes Et hoc magnum â—urtum est saith one And this is a great theft A kinde of this tongue â—tealth it is for a Gentleman or a greater estate to cast out a worde to his inferiour in way of begging what he conueniently may not spare and yet dare not denie but bringeth and deliuereth with faire wordes what God knowes his heart grudgeth and peraduenture his wife wéepeth to sée him part with all And vnto this heade is referred all vngodlie counsell whatsoeuer and all leawde vanitie or baâ—bishe seruilitie to make men delighâ— more in vs and lesse in the feare oâ— God Is it not lamentable to sée thaâ— a popish or an atheisticall Spirite shalâ— doe more hurt at a table or such likâ— place with one péeuish iest and girâ—ding skoffe in the heartes of the heaâ—rers than twentie good men can recoâ—uer with much good counsell And yeâ— what say we O hee is a merie gréeke a pleasaunt companion and in faith 〈◊〉 good fellowe Hée cannot flatter hiâ— words must be borne and so foorth Buâ— marke marke what effect this mirtâ— hath in vs and whereto it tendeth And if it increase our knowledge increasâ— our zeale and increase good graces iâ— vs then like it and spare not anâ— chéerish such an one But if it poysoâ— the profite of the worde vnto vs decaâ— our diligence and liking of good exerâ—â—â—â—es and decrease all that I haue naâ—ed then know him for a thiefe though 〈◊〉 handes be true for he stealeth our â—â—ules from the liuing God both boâ—â—e and soule from eternall life It is â—â—etilie saide of a flaterer that as the â—ood maintaines the fire to the conâ—â—ming of it selfe so riches doeth him 〈◊〉 he eate vp our wealthes and I apâ—â—e it to this case with no lesse trueth â—â—at countenance beares out manie eâ—â—ll counseller till hee and his counsell â—â—ue brought his mayntayners to â—â—rie but a small porte Such gréekes â—â—ake griefe in a Christian heart to â—â—are them and if sinne bee swéete to 〈◊〉 the Lorde in mercie rowze vs 〈◊〉 so deade a sléepe But I goe no â—â—rther in this matter I wishe â—hat I woulde and I woulde what â—ight kindle in euerie man and woâ—an more faith and obedience toâ—ardes GOD and man for wee â—â—ede no cooling Cards our heartes are 〈◊〉 and euill inough by nature of them â—â—lues Que. Yet must I once agayne make bolde and craue your opinion concerning goods got by play For in trueth mee thinke the possession of them hath no founde warrant And if you wilâ— ioyne a litle concerning corrupt Paâ—trons I thinke it will not bee vnâ—fit Ans Surelie you doe most iustliâ— doubt of the former and I dare aâ—uouch it you may as fitlie doubt of thâ— latter For neither play nor Patroâ—nage will euer beare out when ouâ— consciences shall awake what at thiâ— day is doone by the title of them O the latter I purpose some other speach and therefore will not here intreate 〈◊〉 it but onely say thus much that iâ— trueth as you haue well noted thiâ— commaundement of stealth is his staâ— wherein hee must bée placed that steaâ—leth to himselfe the rewarde of the mâ—â—nister Lamentable are our dayeâ— wherein such wickednesse is wisdomâ— and thrise deade are those heartes thâ—â— dayly dare inioy what neither beforâ— â—OD nor man they may openlie â—â—nde to But of the latter a fewe â—â—e wordes at your request A matâ—â— as you knowe greatlie liked and â—â—erefore hardly blamed without great â—â—sliking For what we haue to doe â—â—e loue not to bee letted to doe and â—â—toothsome is that trueth euer that â—â—adeth downe my liking But be 〈◊〉 as it will bee To this was I â—â—ne I doe willinglie acknowledge 〈◊〉 to this am I called as I am a â—â—nister euen playnelie to speake â—hat I sée a trueth when the place â—â—uireth it or else to carie the brande 〈◊〉 ill conscience to my graue And â—â—ether mislikers of anie trueth héere â—â—ll finde a daye of misliking elseâ—â—ere before the GOD of trueth 〈◊〉 them nowe betimes in loue adâ—â—nished well consider and weygh â—â—ncerning then playing and gaâ—â—ng in generall diuers you shall â—â—de both in writing and speaking â—â—rie straite who hardlie will bee â—â—rswaded to allowe vnto Christiâ—â—s almost anie plâ—ie at all For say they wee must giue accompt in thâ— day of iudgement of euerie action 〈◊〉 euerie idle worde and of euerie iote 〈◊〉 time howe we haue bestowed it anâ— therefore we shoulde not play Secondâ—ly the Apostle saith 1. Cor. 10. Whatsoeuer you dâ—â— doe all to the glorie of God but our idâ—â— sportes rather dishonour God anâ— therefore we shoulde not play Thirdâ—lie Peter saith it is sufficient that wâ—â— haue spent the time past of the life aâ—â—ter the lust of the Gentiles walking 〈◊〉 wantonnesse 1. Pet. 4.3 drunkennes in gluttoniâ— and such like therfore nowe we shouâ—â— not play Fourthly the multitude 〈◊〉 Christian exercises duties that we aâ—â— bound vnto crie vnto vs to spende 〈◊〉 time in play And last of all by the seâ—â—tences of graue and godlie fathers whâ— haue and doe condemne all idle sporteâ—â— and say the diuell Ambros 1. offic 23. Chrysost ho. 6. in Matth. not God was the aâ—â—thor of them they prooue and wishe 〈◊〉 profite that we shoulde not play Tâ—â— meaning of these our brethren no douâ—â— is good and willingly would drawe vâ— to greater dutie to our God And theâ—â— reasons of theirs ought to haue this eâ—â—â—ect in vs euen to abridge that excesse which al may sée in our playing and our sportes and to bring vs home to a greater strictnesse of life in héeding what we should But to cut vs off from all recreation by any play be it without offence of anie spoken indéede they cannot For wee are men and no Angels and as men in this worlde wee must walke our course subiect to dulnesse and wearinesse euen in good thinges and wee must refreshe that féeble weakenesse of ours by lawful and allowed comforts Which I so tearme because I am assured that the worde of God condemneth not all our play and the corrupt constitution of our bodies Zach. 8.5 Exod. 13. 2. Sam. 18. Leuit. 23. together with the dulnesse of our minds require some play Sparing in truth is the worde in giuing The appointing of festiual dayes because well knewe the Lorde wee woulde not bee sparing in taking libertie for to play Yet is it plaine
yet was their doing wicked Arnobius saith of them Non adorabant statuaâ— quòd putabant Lib. 6. aes aurum argentuÌ„ aut similes statuaruÌ„ materias Deos esse sed quòd per ea dij inuisibiles honorentur That is They woorshipped images not for that they thought brasse golde siluer or such things to be God but because by thosâ— things the inuisible gods were worshipped Secondly if we looke to the scripture we reade a complaint in the book of Iudges for that the people left the God of Israell and serued Baalim Iud. 2.11 and what I pray you was that Did they thinke that image to be God No saieth the prophet Osee They haue called me Baalim meaning God that is Osee 2.16 they thought that worship which they did to Baalim was doone to God vnder the image and by the image and yet saith the worde They did euill in seruing Baalim Iud. 2.11 What can be plainer against this idle excuse if you will looke and mark the places wel Againe in the 17. of Iudges we reade of Micah his idols in the forme of men Iud. 17. as some thinke because Christ appeared diuerse times like a man And what Gen 32. Dan. 7. did he thinke those his idols to be God or worship theÌ„ as gods no his own words testifie the contrary for he saith Nowe shall the Lord blesse me when I haue a Leuite to my priest he doeth not say Nowe shall my Teraphim blesse me but nowe shall the Lorde blesse me distinguishing betwixt God and his images So that Micah did not thinke his idols â—o be GOD and so certainelie did not worship them as God but in them rather and by them thought he serued God who accepted that to himselfe that was doone to the image which represâ—nted him yet did he wickedly and sinned like an idolater in so doing Howe then should this popish excuse be good of worshipping GOD in the image I would to GOD with modestie and Christian chastitie men and women would thinke of this reason drawen by a godly man à pari of the like Would the husband be content with his wife or the wife with the husband if that duetie which is due of them one toward the other should be perfourmed of eyther of them to a straunger with this excuse that the Papists make No we knowe we could not beare it neyther would we with any such aunswere be contented And why should our hearts be so hard and our iudgements so bewitched that we should not thinke the Lord loueth his Church and euery true member of it aswell as any man his wife or any wife her husband and is as ielous of that spirituall duetie that is due to him as men are of the other The one is actuall fornication the other is spirituall so learned eueÌ„ in wisedome of God to beate into vs that hee can as ill abide the one as wee the other and yet wee will not sée nor conceiue Againe shall we thinke that the Israelites were so grosse as to thinke the golden Calfe to bee a verie God when as they knewe it molten and made of the earings that they plucked off Truely it is impossible For they knew that had a beginning and a God there was who had doone great things for them ere that day whose beginning they knewe not How then Why out of questioÌ„ they did imagine that the worship which they did to that idoll was doone to God in the idoll And yet whether God was pleased with that excuse or no iudge we all Let it fall then euen in the feare of God what mans head inuenteth against the Lord and his owne duetie and at the last let vs sée it to bée a vaine mocke to thinke wee can worship God in an image and by it or vnder it Another shifte they haue for defence of images in the Church but it is as ill as the former They are say they lay mens Bookes and stande in verie good stéede to put vs in minde of GOD. It is verie well And is euery kinde of Booke then good and to bee allowed of Or is euerie manner of rememberaunce by and by commendable If not then should they not onely say they are laye mens Bookes but proue that they are good bookes also in déede to that ende for otherwise many bookes may aswell hurt as profit the vsers of them as I said But this they doe not neither in déede can they doe and therefore the consequence they make is naught and falleth of it selfe if you marke it Nowe that they are no good Bookes but verie daungerous and deceyuing sightes for laye men or other whatsoeuer let the worde of the Lorde himselfe bee iudge Iere. 10.8 The Prophet Ieremie in zeale of spirite detesteth such Bookes verse 15. and refuseth to bee put in mynde of GOD by any such deceitefull meanes For the stocke sayeth hée is a doctrine of vanitie yea they are vanitie and the worke of errours and in the time of their visitation they shall perishe The Prophet Abacuck agayne sayth That the image is a teacher of lyes Chap. 2.18 though hee that made it trust in it c. Shall then a Booke full of lyes vanities and errour bée so good a Booke and rememberaunce to laye men Shall that which indaungereth the learned nothing hurt thinke wee the vnlearned O that wee knewe not by experience into what fonde and wicked opinions poore people haue béene brought of GOD by these painted and carued Bookes Howe many heartes lament their follie and howe many tongues to the praise of GODS mercy in visiting them with his light can and doe tell what fonde conceytes they had of the Lorde and heauenly matters seduced by the sight of their eyes Therefore since God hath saide it and experience founde it that they are so daungerous let them be Bookes for Paganes and Heathens surely for Christians they should not bee Which of the Prophetes or Apostles went about euer to haue images made either to put themselues in minde of any thing which the Lorde taught them or their people of any thing which they deliuered to them from the Lorde But they vsed the admonition of their brethren and especially by writing downe what they taught they helped this infirmitie of ours Signifying euen by that their practise what the meanes ought nowe to bee to put vs in minde of God and heauenly things chiefely his worde The Lorde himselfe saieth Deutro 4. Ye sawe no image but heard a voyce onely Therefore make no image and againe You sawe that I spake to you from heauen therefore yee shall make no Gods of golde nor siluer as if he shoulde haue saide my practise in speaking to you by voyce not by image shoulde teach you that by my worde and not by image I am to be remembred And it is a notable place in Esay Esay 30.21 that when the worde shall take place with his then they shal
matter in the eare of an other against any body which yet if it had bin mine owne offence I woulde willingly haue wished conceiled couered Hath this hart of mine caried euer the loue in this respect that true tender regard of my brothers credit the possibly it might or of duty it should O the God of gods be mercifull vnto vs and deale not with vs according to our sinnes neither euer reward vs according to our iniquities For I am sure I may speake it in truth yet in sorow against all flesh that liueth we are guilty we are faulty in this behalfe We snub not our heartes when we sée their want of loue prouoke our tongs to speak vnlouingly We say not in our selues with a pause vpon the matter what am I about to say to whoÌ„ of whoÌ„ to what end Wil it hurt him or profit him what is my desire how wold I wish if his case were mine so foorth but headily vnaduisedly I feare vnlouingly we speake what we list almost say with the wicked Psalm our tongs are our own who shal control vs Therfore I say again for this branch of murder by the tong the god of mercy be merciful to vs truly teach vs both how we sin in it how we ought to be reformed of it For reproches how stand we Reproch Haue we neuer cursed the deafe nor put a stumbling blocke before the blind That is haue we neuer insulted ouer any maÌ„s infirmity or vnkindly reproched him with his imperfectioÌ„ O spiteful tongs of ours how passe they the bonds of loue herein It is our pleasure to bewray the wantes of others it is our pastime to gréeue their spirites and tâ— gaule them for theÌ„ yea wee glorie in their ignominie wee swell in conceit of our selues when we sée them and we stretch out our necks and lift vp our hautie eyes when wee passe by them Their weakenesse is our boast all the day long haunting them riding them as we vse to speake in euerie corner and as verie Pharisies wée are in an other case wee looke at their wantes wee exalt our selues and in pride wee speake it or at least inwardlie thinke it wee are not as those séelie Idiotes are Rare is that man and woman that with a tender heart comforteth and couereth whoÌ„ they sée to néed as they wishe their owne wantes with the sufficiencie of Iesus Christ couered from the wrath which they deserue But I trust for the time that is to come it shall neuer bee verified of vs which wee haue heard before out of Salomon spoken that The maÌ„ which is accustomed to opprobrious wordes Prou. 23.15 will neuer bee reformed all the dayes of his life Prou. 28.13 And for that which is past the God of mercie wipe it out as hee hath promised Let vs consider the mockes and tauntes that haue passed from vs euen with ioy in our wittes that wee coulde so doe and euerie speach so néere as wee can whereby our brethren haue receiued harme priuately or openly in place of iustice or out of it And are we then vpright before the Lorde touching the murder of the tongue Psal 7.32 Blessed is the man whose vnrighteousnesse is forgiuen and whose sinne euen in this respect is couered The murder of the heart remaineth wherein wee are to wey howe we haue euer vppon anie occasion suffered mislike to growe within vs of our brethren or anger or harred or enuie reioycing at other mens falles desire of reuenge crueltie or bitternesse pretermission of oportunitie or anie other braunch thereof and whether through our negligence and suffering Satan to créepe vppon vs euen all these almost haue not béene within vs at one time or other one pulling on an other as thinges vnseparable Howe hath misliking of some and we well knewe not why made vs apt to anger with anie thing which they did often displeased with them more than we should How hath anger beeing lodged too long changed his nature and become hatred in vs Howe hath hatred hatched vp enuie and desire of reuenge Howe hath enuie wished the fall of others spited their good whatsoeuer it was ioyed at their miserie if wee liued to sée it Howe hath desire of reuenge pricked vs to the thing it selfe nurced vp crueltie and ouer great seueritie What wantes haue we showed of tender compassion and comfort to the comfortles What prolonging haue wee made of the good which wee haue doone and howe careleslie haue wee passed many an oportunitie to doe our dueties in kindenesse to our brethren Alas then where is the perfection of our loue where is the innocencie of our life where is that integritie of ours touching this commaundement which we dare present of it selfe to please before the Lord Our heartes are stayned our tongues haue strayed and euen our handes also peraduenture against it â—aue gréeuouslie offended Let vs â—hinke of it and the Lorde giue vs â—eartes effectuallie to féele it For the â—ight of sinne can neuer hurt vs when â—t causeth sorow and true repentaunce And to sée sinne to dispare we néede not â—ince Christ our Sauiour hath fulfilled â—he lawe for vs. The verie strength of â—he lawe is but conditionall damnatiâ—n if we will not be humbled if we wil â—ot repent but if wee doe then stepâ—eth Christ in with all his perfection â—nd presenteth himselfe to his father â—or vs then doth he iustifie and who can condemne then will hee saue vs and what can loose vs O that wee would â—herefore sée our offences against euerie commaundement and namelie against this O that wee woulde confesse them and leaue them as we can hereafter The Lorde giue it and the Lord grant it and so shal we liue with the Lord for euer The seuenth Commaundement Thou shalt not commit adulterie Question WHat is the meaning of this commaundement The act Ans First there is forbidden all adulterie fornication and other vncleanesse in our bodies saith your booke which néedeth no proofe besides the plaine wordes of the lawe and that print which in his conscience euerie one carrieth about yet hath the author added some for more strength against the frowarde which I leaue to euerie one to read by theÌ„selues Secondly there are forbidden all vnpure thoughtes and lustes of the heart For as in the other commandementes it hath béene sayde The thought so is it to be thought of againe in this The lawe giuer is spirituall and therefore this law Besides it is testified in plaine wordes that not onelie he is guiltie of this lawe which committeth the act but hee also which looketh vpon a woman and lusteth after her Math. 5.28 Thirdly the Apostle placeth chastitie in bodie and mind and therefore the contrarie is incident both to bodie and mind Nay in verie truth man is rather that which he is in mind Man is that which he is in heart than that which he is is
A very fruitfull Exposition of the Commaundements by way of Questions and Answeres for greater plainnesse Together with an application of euery one to the soule and conscience of man profitable for all and especially for them that beeing not otherwise furnished are yet desirous both to see themselues and to deliuer to others some larger speech of euery point that is but briefly named in the shorter Catechismes By Geruase Babington PSALME 119.59 I haue considered my vvayes and turned my feete into thy testimonies I made hast and prolonged not to keepe thy commandements AT LONDON Printed by Henry Midleton for Thoma Charde 1583. To the Right Honorable his verie singular good Lorde and Maister Henrie Earle of Penbrooke Lorde Harbert of Cardiffe Marmion and S. Quintine and of the most honorable order of the Garter Knight G. B. wisheth increase of all mercie and comfort in Christ Jesus for euer THe Lorde knoweth who searcheth my heart and reines right Honorable and my verie singular good Lord that being placed in the Vniuersitie with so great content both for profit pleasure and the exercise of my ministerie in such place as it pleased God most mercifully to blesse it in to my great comfort I had litle desire to make change of that estate so accompanied both with these and manie other speciall commodities til it pleased him that hath his times and oportunities for all men to direct me to your Lo. in such sort as he did and there first of your selfe and afterward of my ho. good Ladie to make mee heare so carefull so Christian and so zealous a regarde both of your selues and your whole retinue to be directed in the course that became the professors of the Gospell and the inioyers of these happie daies vnder so famous and renouned a gouernement of so worthy blessed and gracious a Princesse And thē I must needs confesse I felt a forcing resolution after I had a while striuen with the losse of these forenamed benefites with the farre separation of my selfe from all my friendes and with the discomforts incident nowe then euen to the best seruices So was it my good Lorde your zeale and affection to your God that then first perswaded me And truely euen the selfe same thing it was that euer after retained me more vnable than many but as willing as euer was any to the vttermost both of power and life to doe your Lo. seruice The verie selfe same thing it is also out of all question that shall euer aboue any worldly commoditie that may be offered them procure vnto your Lo. both in one place and other those that loue vertue and vpright dealing For verie well with themselues will they euer imagine as indeede it should be that where the Lord is feared and honored as he ought to bee there faithfull seruice will both be regarded conueniently rewarded there mē shall bee iudged according to proofe and not according to pratles there heat of affections shall not stirre to souden vndeserued displeasure but conscience to giue euerie man his due triall shall finde out the innocencie of the true dealer And what should I say There they will assure themselues euerie man shall bee vsed with conuenient incoragement credit comfort if his dealings doe deserue the same beside many moe verie speciall vertues of a maister fearing God VVherefore if I should wishe vnto your Lo. in a thousande tearmes many seueral and singular blessings and afterward include them all in one truely it must be this that you may euer know the God of your father and serue him with a perfect heart and a willing minde Knowe him I say by learning what he willeth and serue him by daily practising as hee inableth of that will For thus to the Lorde you shall become obedient to your Prince faithfull for your countrey carefull to your seruauntes that breake both body and braines in your affaires and beare the brunt of many an vnknowen toyle and hazarde comfortable and beneficiall to thousandes that liue vnder you honorable and good and to euerie man in a worde so affected and disposed as they that are alreadie in all dutifull right your owne may so remaine and they that are not by so cheerefull vsage and honorable vertue may daily be added and wonne vnto you VVherefore my good Lorde with all christian care continue your happie course in the waies of the Lorde and what Salomon saith remember often Heare counsell and receiue instruction meaning from the Lorde for they shall make a man wise in time Yea they shall so establish a man in the eyes of the Lorde as that his seede shall inherite the earth his name neuer be blotted out Cōtinue also that Christiā care to other the desolat flocks of the Lords people that with so great and iust praise your Honour hath shewed of late so many waies And amongest all or rather euen aboue them all as manie special causes bind me to wish I most humbly and hartily beg the same to your towne of Cardiffe vnable peraduenture in manie thinges but vnwilling I hope in nothing to deserue both fauour and furtheraunce in al causes tēding vnto good Amongest whome your Lor. in zeale to their good hath left mee and to whome for your L. sake I vow my selfe if I may doe them good Yet not more to thē than to the whole countrie and euen the verie meanest member therein they being all in generall so deere vnto your Lo. as manie priuate speaches haue declared what my power inableth mee vnto both for duetie vnto your H. and affectiō to themselues I trust they shall euer finde in mee and as faithfull an heart withall as euer had straunger amongst them And if your L. shal vouchsafe thereunto your Ho. and louing assistaunce in their worldlie causes whē they haue neede then may they say their affections are thrise well bestowed vpon your Ho. and their seruice due ten thousand times if it were more Presentlie I haue indeuored both for them and others to lay downe a briefe collectiō of such things concerning the commaundements of God as in larger maner both before your Lo. and them were handled And I presume to offer the same to your L. both for my priuate duetie beeing bounde if euer was anie to bee thankefull and that also it comming vnto them vnder the shadowe and shield of your Lo. protection whome they so reuerence and honor may be the more welcome the better accepted of For the Christian reader els where that shall weigh my drift and consider the place whereunto especiallie I intende it I assure my heart of his godlie and louing acceptance notwithstanding the matter hath bin handled by more able instrumentes by much because it is not in the same manner the Lord may bee glorified in all mens gifts Onely therefore of your Lo. I now most humbly begge that with wonted fauour this small trauell may be accepted and that vnder your Lo. name I may
leaue it to the world as a speaking witnesse when I am dead of my thankefull heart for all your Honorable goodnesse to me which hath beene such as I wish may incourage vpon my speach any that euer shall bee thereunto requested to succeede him in his place who nowe inioyeth it So the Lorde of power and mercie multiplie his spirite vpon your Lo. with all the blessed fruites of the same and graunt you euer that grace that hath promise both of this life and that which is to come Amen From London this 1. of December Your Lordships most humble bounden to death Geruase Babington To the Right worshipfull Sir Edwarde Manxell Sir Edward Stradling Sir William Harbert knights to M. William Mathew and M. Tho. Lewis Esquiers with all other Gentlemen in Glamorgan shire that feare God G.B. wisheth increase of the same to the benefit of the Church and their owne euerlasting comfort SO often as I consider Right worshipfull our happie daies vnder the blessed gouernement of a most gracious Princesse howe we are become euen a wonder as it were an astonishment vnto many Nations for the mercies that we enioy by her meanes so often me thinke euen with melting hearts in a sweete conceite we should cast our selues downe before the Lorde and make a double vow vnto him First that we wil with perfect hearts and most willing mindes knowe and serue such a gracious God as amidst so manie dangerous deuises of intended ouerthrowe to her person so mightily preserued her Maiestie and so mercifully hath at this daie set her ouer vs dailie still dealing both with her and vs according to his olde louing kindenesse and mercie keeping her to vs in despite of all the caytifes on the earth Secondly that with hand and with heart with bodie and bowels and with estate whatsoeuer the Lorde shall giue vs within or without vs wee wil honor and obey pray for preserue to our powers amongst vs so famous renouned yea so woonderfull an instrument of all comfort and good vnto vs in respect of other Princes of the earth But O the sinne of our soules and the staines of our thankelesse heartes in both these duties so due ten thousande times of vs For whome we should knowe we neglect to knowe as his mercies binde vs our mightie GOD and heauenlie father And whome we should thus obey and honour pray for and praise God for day and night with verie weeping and woe that we can be no more thankefull vnto her and for her our nurcing mother and most gracious Queene her we disobey in holes and in corners to say no worse and dead without feeling not considering the blessing of her we prouoke both our God and her gracious heart to displeasure with vs. What proofe this latter hath and what vnwished matter to furnish out a larger complaynt I spare to speake I rewe to thinke it there are witnesses moe than I woulde there were that knowe it Those thinges which more beseeme my penne and paper I presume vnto your worshippes to folowe a litle further and first the neglect that aboundeth euerie where to furnishe the roomes alotted thereunto with sufficient men both for giftes and goodwill to discharge the duties of true ministers A thing euer commanded a thing euer needefull a thing in these daies of ours euen aboue all daies required both in thankefulnes to the Lorde and in care to haue her Highnesse obeyed which ariseth with religion and so both Gods mercie and her Maiestie still to remaine among vs. For him that serueth vs and thus dealeth with vs from day to day doth not verie sense instruct vs we must serue againe if we will inioy him And is this to serue him to retaine vnto ourselues the wages that hee hath prouided for sufficient men and to thrust into his cloth we care not whom To furnish his haruest with idle loiterers and neuer to looke after no nor accept beeing offered most painefull laborers No no he knoweth it that must iudge it it is not Yea men themselues knowe it if the Lorde would giue feeling and strength to defie that spirite of hauing that crieth within and saieth reserue it to thy selfe Yet least anie should pretende the contrarie where I wish them well resolued of this point may it be lawefull for mee with your louing leaues something to lay downe in this behalfe that I would wishe him to consider who is not perswaded of this dutie if I were to speake with such an one First then I would haue him viewe the worde of God that shall stande and iudge vs all when heauen and earth shall perish Than the which woorde nothing can be more contrarie to this sinne if either wee respect the time of the lawe or of the Gospell For in them both this is euer deliuered and euer bet vpon that the people of God should be taught and men chosen out in abilitie such as the people might require the lawe at their mouthes though the measure and manner were diuerse as it pleased God to giue his giftes vnto them Which thing euer drewe with it then and at this day still truely doth inferre a godly regarde and euen a necessarie conscience when anie place is voide by the lawes wee liue vnder alotted to that vse to furnish it as sufficientlie as wee possiblie can and may for that vse Otherwise by vs it commeth to passe that the people are not taught Nowe this offence groweth either by negligence or by couetousnesse By negligence when not weighing or feeling the sinne of it we are drawen by affection or kindred or other mens sutes to bestowe sufficient places vpon insufficient persons By couetousnesse when to reserue a portion to our selues we doe the like Both which are greuous offences both against God and our countrey and in the word very plainely condemned If the first be the cause then craue I most heartily the consideration of these and the like conclusions The Lorde threatneth to the watchman death that warneth not his people and saith he will haue their bloud at his hande Ezek. 3. because hee did not crie Nowe by me hath beene put in such an one verie carelesly and negligently for affection or such like that though he would yet for want of ability can not cry and alas how then can I want my portion in the wrath of the Lorde that is threatned against all such default Secondly it is loue in the minister to his God to feede his sheepe Iohn 21.15 So is it assuredly in the patrone to cause them to bee fed Contrariwise it is want of loue in the minister Tit. 2. if he do not feede is it not asmuch in the patrone if by his default it come to passe Thirdly it is a great fault we think to giue the calling to an vnworthie one and is it no fault to giue the liuing to such an one Thus then we see howe the word quickneth our consciences in
saying Againe patronus facere potest debet c. the patron both may and ought to take heede that the fruites of the Church doe not goe to anie other vse Also that permission of the Ordinarie by this lawe to take any oath if hee will of euerie incumbent for his cleere entrance if there were nothing else in the worlde against it doeth strike a blowe to the soules of them that so offende and that a great one C. ex literis C. de iure C. cum saeculum Extra de iure Patronatus What shoulde I note that which yet is most worthie noting in this lawe to wit that Venditio iurispatronatus prohibita est nisi vniuersitas quaedam praediorum cui hoc ius accedat distrahatur That is that the right of patronage may neither bee bought nor soulde nor passe in speciall wordes in anie alienation but in generall onelie with the lande whereunto it is appertayning For the saide lawe admitteth no patronage in grosse Or those expresse wordes againe donatio permutatio permittitur not venditio I warrant you What should I note the most exact streytnesse of these laws in making the verie minde of the patron coueting rewarde for the gift of his Church a Simonie before God which they call mentalem Simoniam With a number such like notable rules and places So that wee see euen these lawes also detest it and condemne it And nowe then to conclude this matter if I thinke there is a God and a day of iudgement to come for mee and all my doings what should my heart minister to maintaine mee in this euill when God and man be against it But why shoulde I bee thus tedious in this matter Truelie that it might appeare if God so will how farre the corruptions wherein some sleepe as in no offences differ from the lawes of God and man and from synceritie of former times and ages But againe why vnto you right worshipful should I write so much Truly that by your godly care conscience indeuor hauing the places that you haue this great wound of your countrey may by litle and litle be releeued and better prouision dayly made for the winning of that good that bringeth with it ten thousand blessinges promised by the Lorde Which care and christian consideration as places fall I most hartily craue in the name of Iesus Christ vnto whose seruice I am called both for his glorie your owne discharge and the benefit of that place which I wish may euer be as the blessed of the Lord. I can not be thought to pleade any benefit for my selfe because I want the tongue and therefore I am more boulde But nowe I cease to followe it anie further The second thing that I greatly rewe our want in is the carefull good bringing vp of children in learning and vertue whilest they are fit Which howe it wanteth for want of schooles amongest vs woulde God I sawe no more than I had abilitie without charge to anie to redresse But what wanteth in me aboundeth in you and might it please the Lorde to giue will to your abilitie in this also to promote his glorie to benefit thousands in your countrey truely his heart hath mercie to accept it kindly and his hand hath blessinges to rewarde it richly Other thinges also yet mo there be which these happie daies of peace would haue vs carefull of But some other times shal serue to name them and increase of grace stirre vp to do them For this time therfore I leaue off to trouble your worships any further beseeching you most humbly and heartily to consider the mercies of the Lord which we all inioy by his worde by her Maiestie by most happie helpes about her by freedome of our consciences by plentie peace by health and great comfort a thousand waies and in thankfulnesse for them all to vouchsafe your assisting heartes and handes to these duties euer that may long prouoke the Lorde our God to be thus good and gracious to vs. Of which number are these that I nowe haue named the preaching of his worde and â—he carefull bringing vp of children in â—ood letters For my selfe I can doe no â—ore either for my dutie to his honoraâ—le Lo. to whom I owe so much or for â—ll the goodnesse wherewith your selues â—nd many others in the countrey so loâ—ingly and liberally haue incouraged â—e but vowe my selfe to you at your â—irection with any paines in my power whilest I liue to doe you seruice And â—hat I doe with as desirous an heart to â—he good of euerie one as euer hadde â—â—ranger in the place The Lorde in merâ—ie nowe multiplie his spirite vpon you â—â—ue your helpe to me and confirme my â—aines to you that his name may be â—â—owen vpon earth amongest vs and â—â—s sauing health in euerlasting comfort â—â—ioyed of vs. London the first of Deâ—ember Your worshippes bounden in the Lord euer Geruase Babington To the godlie readers and especially to them amongst whom this author and my selfe exercise our function IT hath pleased God good Reader to vse my ministerie not in one but in moe places in this manner still to succeede the author of this treatise to water what hee hath planted to labour in the â—aruest whereof he cast the seede to seede and â—urther to bring on those of whom he was the spirituall father and by the immortall seede of gods word first begat them and still to enter vpon his â—abours and goe forwarde with his beginninges Alwaies to my great helpe and comfort God â—nowing otherwise my wantes and weakenesse â—he easilier to wade there where he had broken â—he yee the plainlier to goe on and leade others where he had beaten the path and more readilie â—o builde vpon and reare vp where he had layed â—he foundation and squared the frame and with lesse paines to keepe agoing that which hee had moued and set agoing God hauing dealt thus mercifully with me in my ministerie and by the hande of this author thus holpen me I thought my selfe in duetie bound in respect of this course which God hath taken with me and especially by his meanes to giue to thee some testimonie of this his worke for thy further profit withall to him some witnesse of my good will Supposing my selfe in respect of the former cause as fitte to doe this as another knowing the effect hauing reaped the profit of these his labors and daily reaping it being and abiding in the place where this seed was cast I thought I ought to doe as willingly and as readily as anie other If for no other cause yet to commende this especially to them to bring foorth further fruite among whome it was first sowen and in whose heartes I doubt not but it tooke roote nowe long since An especiall commendatioÌ„ of this worke if I would take that way might be drawen from the workeman of it most plentifully from his stocke and kindred education and such
things â—e should giue thanks Euident pracâ—ise of Gods children as of Dauid Psal 103. cryâ—ng vpon his soule to praise the Lord â—pon al that is within him to praise his â—oly name of Marie professing that her â—â—ule did magnifie the lord Luke 1. and that her â—â—irite reioyced in God her Sauiour â—ith manie such like Que. Since then this duetie both is â—ommaunded and hath of Gods childreÌ„â—ene euer vpon all occasions so carefulâ—â— performed me thinke at our meates â—specially we should remember it Ans Truely you haue named a time â—nd occasion when in déede Christians â—hould neither forget nor shame to look â—p vnto the Lord to praise his name Saying of grace at the Table For euen then haue they his mercies â—efore their eyes to put them in mind Which if they receiue thankfully they â—eceiue rightly if not then verye â—aungerousely both in respecte of â—â—e creatures them selues which as the Apostle sayeth are not sanctified otherwise vnto vs 1. Tim. 4. so that we may receiue them with a good conscience then by the word and prayer and also in respect of the breach of Gods commaundementes who expressely willed his people Israel in them euen all others that when they had eaten filled themselues Deutro 8.10 they should blesse the Lord their God for the good lande which he had giuen them Beside which reasons yet euen further we haue the practise of the godly to call vppon vs for this duetie For it is well noted that the same people chosen of the Lorde the Iewes I meane did not sit downe to eate but either the good man of the house or he that was Primarius in mensa that is the chiefe man at the table did take either the bread or the cup in his hand and so holding it prayed vnto the Lorde that he would vouchsafe to blesse them and those his good giftes which then they were about to receiue at his mercifull hand Likewise after meate they gaue him thankes for it Hence commeth the mention of taking the cuppe twise by our Sauiour Christ in Luke Luke 22.17 the former taking was this saying of grace and giuing of thankes which I â—peake of the other was the celebration of his supper Howe euen of purpose also doeth the Euangelist mention this same practise still in Christ Matth. 14.19 Marke 6 41. Mark 14.26 sometimes saying when they had sung 〈◊〉 Psalme sometimes when he had giuen thankes c. all to teache vs that â—uery such precept and practise shall â—ondemne vs if wee doe not the like And truely if men and women would â—ooke into their heartes and not flatâ—er themselues in daungerous securiâ—ie and would euen say to themselues why doe I not say grace or cause it to â—e said in that place where I am chiefe â—nd ought to doe it what thinke you would they finde to be the true cause â—ndéede Certainely nothing but shame â—nd bashefulnesse because it hath not â—éene vsed But O fearefull shame â—hat shameth to doe Gods commaundements and consequently maketh vs eate our own damnation the creatures being not sanctified vnto vs. And O damnable following of our wicked custome and leauing the custome of Christ and his children God in mercie awake vs. For assuredlie wee litle knowe what we doe when we pretermit and shame to doe this dutie to the Lorde Que. You haue well satisfied me touching the necessitie of this duetie and nowe I aske you an other question whether we may not also giue thankes to men but whatsoeuer they say or doe to vs yea if they drinke but to vs at the table wee must say I thanke God Ans Truly to be perswaded that any kindnes or good can come to vs by men from men whereof our mercifull God is not the sender and giuer woorking by those instrumeÌ„ts were verie wicked horrible but for the phrase of spéech my heart knowing GOD to be thâ— author I may well and lawfully vsâ— it to the instrument no doubt and say I thanke you at any time or vpon any occasion when I reape the benefite of their loue and by name vpon such occasion as you named And this I take to be warranted by the practise of Paul Rom. 16.3 4. who no doubt in heart knew God to be author of all his good yet are his words directed to the instruments Greet Priscilla and Aquila saith he my fellow helpers in Christ Iesus Which haue for my life laide downe their necke vnto whom not onely I giue thankes but also all the Churches of the Gentiles Que. As you haue said of the other duties so I take it in this also namelie that whatsoeuer is contrarie or against it is as well forbidden vs by this first commandement as this is commaunded Ans It is very true Both the pretermission of thanks for any goodnes vpon â—odie or minde our selues or ours â—emporall or eternall bestowed by the â—orde as also the ascribing of it to â—ur selues â—ur wit our strength poliâ—ie friends or any thing it is horrible â—nd a breache of this commaundement Thou shalt haue none other Gods but me Que. Thus rest I instructed more than I was touching this commaundement the first of all the ten And now onely I could wish if you might that you would shewe me some way howe profitablie to examine mine owne heart touching this Lawe and howe with my selfe I might meditate vpon it fruitefully and with feeling Ans Indéed your request hath great profite in it and that course or practise ye nowe desire shall any man or woman finde very fruitefull if they doe vse it For euen as in earthly matters our affection and loue cleaueth fastest to them that in greatest extremities haue brought vs helpe and ease and as there is nothing that will blowe vp the coale of that remembraunce more vehemently and make it flame out into open shewe of a thankefull heart more effectually than some true meditation of the greatnesse of daunger and gréeuousnesse of estate that we were in before So in heauenly and spiritual things the same is found as true or rather more that sight of greatest good procureth greatest measure of such fruite as ought to flow thereof For by example what so kindeleth in a man the heate of burning loue and maketh his heart to flame with true affection to his God as doeth 〈◊〉 liuely sight of that fearefull estate vtter extremitie desperate and damnable condition that he was once subiect vnâ—o without all recouerie by himselfe or any creature either in heauen or earth â—ut onely Iesus Christ the Sonne of God both God and man together with 〈◊〉 sight of certaine safetie from the same Did not this bring that blessed woman â—nd happie Saint of God Marie Magâ—alen to such a swéete tast and great â—â—ue as that her melting heart miniâ—â—red teares to her wéeping eies Luke 7.38 wherewith she washed the féete of her deare â—auiour wiped them with the
haires 〈◊〉 her head kissed them annointed them â—ith precious ointment and what was 〈◊〉 which that woman thought too much for such a friende True it is therefore that the lesse we sée the goodnesse of our God the lesse we loue him but great is the affection of them to whom many sinnes are forgiuen Knowing this then that remembraunce of hard estate before will stirre the heart vp to him in loue that hath made it happie and that sight of ougly sinne lodging still in mée and cleauing to my soule and flesh will make mee praise his name who yet in mercie imputeth not the same vnto mée Vse indéede often with your selfe and especially when you féele your heart most prone and fit thereunto to viewe your sinnes against euery commaundement howe many and monstrous they are in thought worde and deede sit and thinke with your selfe what is commaunded sometimes in one sometimes in another what woonderfull perfection is required in euerie one what braunches and members euerie one hath what terrible iudgements are due to the breakers therof how far from the full absolute perfourmance of any tittle of any one of them you your selfe are therefore in what case you stand for the same euen sure of eternal destruction both of bodie soule in hel fier Yet notwithstanding how you are released of mercie not of merite that with the preciousest ransom that euer was the heart bloud of Iesus Christ the sonne of God both God man so that heauen earth may perish but you cannot perish Que. The examination of the conscience touching this commaundement Ans As for example I set view this coÌ„mandemeÌ„t wherof now we haue spokeÌ„ Thou shalt haue none other gods but me Considering what things are biddeÌ„â—r forbidden vnto me in the same And â—s alreadie now hath béene prooued first I sée I am commanded herein to worâ—hip the Lord my God and him onely to â—erue not ioyning any fellowes to him â—t all of which worship many points â—here bee but they may bee reduced â—nto a fewe First I sée I am bound to â—oue him aboue all that is in my heart and soule to make more account of him than of all the worlde or any creature in heauen or earth to cleaue faster vnto him and his wil than to any thing to estéeme him and preferre him yea euen aboue mine owne saluation if they could come in comparison together for Hee that loueth father or mother Matth. 10.28 sister or brother wife or childe or any thing more than me is not worthie of me Secondly I am commaunded to feare him aboue all that is with a godly reuerence to stande more in awe of him and his worde than of any thing else whatsoeuer to be more loath not for feare onely but euen for loue to displease him grieue him and offende him than any or all the creatures in heauen or earth beside in respect of that which he is able to lay vpon mee if I forsake him to account nothing of any thing that any man can doe vnto me mindefull euer of this saying Feare not them that can kill the bodie and are not able to kill the soule Matth. 10. but feare him that can cast both bodie and soule into hell fire Thirdly I sée that in this commaundement I am charged to make my prayers to none but to God onely for the reasons aboue in their place alledged Fourthly I sée I am commaunded not to thinke that things goe by fortune and chaunce or that any thing is done which GOD knoweth not of or could not let but that I acknowledge him to be the guider and gouernour of all things and that what good soeuer I receiue I haue it from him and therefore that I trust and stay vpon him alone at all times and in all my matters whatsoeuer And for so much as neither I nor any can either loue him or feare him pray to him or trust in him vnlesse we knowe him therefore I sée also that I am in this commaundement straitely bound â—o long as I liue to labour and trauell by all meanes appointed to knowe the Lorde and his trueth out of his worde and looke howe much I want of knowing any thing that is reueiled in his worde so farre am I guiltie of the breache of this Lawe And if it please the Lorde to blesse me with knowledge of his trueth or any thing else whatsoeuer I sée that in this commandement I am charged to giue thankes to him for it in such full manner and measure of féeling as any way is due to that benefite For if I forget to be thankefull I forget that the Lorde in that thing is my good God And if I ascribe the praise and thankes to any thing else whatsoeuer otherwise than as to the instrument of God I make my selfe another GOD beside the Lorde euen that thing wherevnto I giue the thankes and I breake this commaundement These and many such other things I sée are laide vpon me and al men and women in this first commandement then I thinke or say with my self vnto the Lord O my good God and gratious father O my swéete Lord guide most righteous what doe I sée euen in this but one law of thine against my selfe my soule and bodie why I should neuer come in thy kingdome nor lift vp mine eyes to heauen in hope of any comfort This is but one Lawe of ten and contayneth but a fewe dueties in respect of all that I owe to thée and my brethren yet ah Lorde with wailing woe I speake it so guiltie I sée my selfe so fowle and ouglie before thy face and so full of breaches euerie way euen of this one commandement that I am ashamed and confounded to â—ift vp mine eies vnto thée my God For mine iniquities are increased ouermine â—ead my trespasses are growen vp to â—he heauen to me belongeth nothing but â—hame confusion it is thy mercie that â— am not vtterly destroied yea eueÌ„ thy â—ercie maruellous that the earth as â—eary of so wicked a burden shrinketh â—ot from vnder my féete and hellish pit 〈◊〉 gulfe of endlesse woe receiueth me â—ot into it For what pleasure is â—ere in that seruaunt that being bid 〈◊〉 his master doe diuers thinges yet â—ot in any one obeyeth or perfourmeth 〈◊〉 maisters will Can hée like him â—ill hee loue him No no full soone euen I my selfe would loath and cast off such a one Ah Lorde then for my selfe what should I say Is there any seruaunt so bound vnto his master as I am bounde to thee Is there any master that can and will so quitte his seruaunts paines as thou in mercie my obedience Or can any mortall man so iustly challenge the obedience of his hireling as thou my God maist challenge the seruice of me thy creature first made of nothing by thy hande and then most dearely bought againe with precious price No no my bodie my life my heart
I further whether with any outwarde thing else whatsoeuer not warraunted by the word I haue thought or sought to serue and please the Lorde being by reason thereof brought asléepe with an imagination of my well doing and so carelesse to séeke or practise the dueties of the word If I haue this also knowe I to be a breach of this commandement Then from things not warraunted I came to things commanded as the hearing of the word prayer conference profitable with my brethren and such like knowing that if euen in these by the Lorde ordayned as thinges wherewith he is honoured and pleased I haue otherwise vsed my selfe than I should in stead of perfourming the Lordes appointment I haue brought before him mine owne inuention walking vnwittingly in mine owne wayes fearfully broken this precept of my God Which when I consider I néede no further shewe of grieuous guilt to cast me down from height of all supposed soundnes in this law Mine eyes do sée my heart acknowledgeth my conscience crieth my sinne is great Stand O soule before the Lord the iust and vpright Iudge whose pearcing eyes discouereth al thy waies set thy selfe more in his sight while mercie may be had whose voyce shall sound thy lasting woe if sight of sinne procure not true remorse And say now soule before the Iudge of trueth hast thou alwayes vsed as hee hath willed thée the hearing of the worde Did neuer desire of worldlie praise prouoke thée to this seruice Neuer diddest thou thinke to day such shall I sée and againe of them be noted if I goe Did neuer feare of worse opinion to be bred of thée in worldlie states by thy absence drawe thée out No fleshlie thought or earthly liking of the speaker hath there béene within thée to pricke thée to his hearing Hath painted pride and newe or straunge attyre neuer saide secretly in thée to daie goe heare the Sermon Lie thou maiest not the Lord being Iudge cleare thy selfe thou canst not O my soâ—le thy selfe being iudge Therefore that which the Lord appointeth as a seruice to himselfe and for our endlesse comfort by this corruption beginneth a seruice of thine own to thy iust damnation For to heare the Lorde biddeth but not for these ends Thus seruing the Lord in a thing commanded not as he commandeth I serue him with mine owne inuention and guiltie most grieuously I am before him O that I were any better in the duetie of prayer Am I neuer negligent colde and frosen Burneth the fire within me before or whilest I speake with my tongue Shaketh my flesh with the vehemencie of my spirite Neuer straieth my heart from present praier Neuer hast I to an ende or wearilie wishe the voice I heare to cease it is too long Ah wretch howe dare I say it Conscience cryeth and will not be bribed this duetie of prayer thus corruptly perfourmed the Lorde acknowledgeth not as a seruice by him commaunded but as mine own inuention and a breache of this his precept My conference with others in shewe so good in words so faire tasteth it neuer of liking of my selfe or vaine delight to heare mine owne discourse of pride to séeme and to be knowen a man indued with such and so good gifts Tendeth my heart in trueth to the praise of my God and the comfort of my hearers whensoeuer I speake of fruitfull things without all vaine respect and hidden euill whatsoeuer If it doe not then the thing that in it selfe the Lord hath commanded as I perfourme it he vtterly abhorreth and it is wilworshippe of mine owne not prescribed dutie by my God therefore a breache of this commaundement What should I say The more I searche the more I sée and I am not as I thought concerning the kéeping of this Lawe Mo things yet in it are commaunded and moe thinges well by these I sée I haue not perfourmed Thus much serueth to sound damnation to me and witnesse sufficient in dreadfull day shall this my guilt exhibite against me beside a curse vpon my posteritie to many generations But O Lorde thy mercie reacheth vnto the heauens Psal 36.5 and thy faithfulnesse vnto the cloudes Nehem 9.17 Gratious art thou O gratious God and full of compassion slowe to anger and of great goodnesse Were my sinnes as crimsin Esa 1.18 thou canst make them as white as snowe though they be as red as scarlet soone canst thou cause them to be as the wool Deare father haue mercie vpon me and burie in the bottome of the sea that they neuer more appeare before thée all my sinnes and by name my breaches of this commandement O my God as thou hast vouchsafed mee a Sauiour to quit mee from this curse so due vnto me for my disobedience so in that Sauiour of mine thine owne déere sonne looke vpon me He was borne for my sake he liued for my sake he died for my sake then let his birth his life his death good Lord profite mée in winning pardon of thée for my faults and direction of thy spirite for the time to come that better daily I may knowe to serue thée and euen in trueth as thou hast prescribed perfourme the same vnto thée Amen good Lord heare me The third Commaundement Thou shalt not take the name of the Lord thy God in vaine c. Question WHAT is the meaning of this commaundement Your Booke Ans God chargeth vs in this third commaundement these thrée thinges First that we vse with most high reuerence the name of God whensoeuer we either speake or thinke vpon him Secondly that wee neuer blaspheme the name of God by coniuring witchcraft sorcerie or charming or any such like neither hy cursing or banning Thirdly that we neuer sweare by the name of God in our common talke although the matter be neuer so true but only where the glorie of God is sought or the saluation of our brethren or before a Magistrate in witnessing the trueth when we are thereunto lawfully called In which causes we must onely sweare by the name of God But as for Saintes Angels Roode Booke Crosse Masse or anie other thing we ought in no case by them to sweare Que. What is meant by the name of God here Ans Not only anie one word vsuallie giuen to him in scripture as Iehouah or such like Philip. 2 9. but also his maiestie and excellencie with such attributes as declare the same as his wisedome his iustice his prouidence his mercie and so foorth Againe his lawe and commandements or his doctrine and worde are vsuallie signified by it Leuit. 22.31 1. Tim. 61. to make vs more carefull to attende vppon them as things wherupon depend the honour glorie and name of God Que. What is it to take his name in vaine Ans Surelie either to speake or thinke of it without most high reuerence and especiallie to sweare by it otherwise than we ought Also to cast behind vs the diligent care of his commaundementes
when the Father and Sonne came to him about a matter the Sonne being a Magistrate and the Father none that the Father should sit downe vpon that one stoole that he had till the question was disputed whether of them ought of right to haue it Que. And are the children onelie bounde Ans No in déede but there is a duetie aswell of the Parents to their children as of the children to their Parentes Que. And what is that I pray you Ans In generalitie this it is If Parentes looke for at their childrens handes honour that is reuerence obedience and maintenaunce if they néede according to abilitie then is it questionlesse their dueties so to behaue themselues towarde their Children as that these things may be dewe vnto them Que. In particularitie what procureth reuerence to them Parents behauiour Ans First and formest if Parentes will bréede this in their children let them in any wise carefully looke to their lyfe and behauiour before them For truely graue modest and vertuous behauiour striketh the heartes of both children seruauntes and all other beholders with a reuerent conceite of such persons and contrariwise light behauiour looseth the same Que. What especiall things can you name that in deede loose Parentes and superiors this reuerence Ans Neglect of Religion Drunkennesse incontinencie of lyfe vncomely talke wanton behauiour swearing with such like and which may not be forgotten brawles iarres and vnkindnesse betwixt man and wife before their children and seruants Que. What else breedeth reuerence Ans Good bringing vp a duetie which the Parentes doe owe to their children as farre as their power will reache and which in déede maketh the children performe to them their dueties the better Que. How prooue you that parentes are bound to this Ans The Apostle giueth an expresse commaundement of it saying Ephes 6.4 Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lorde And the neglect of this bringing vp maketh many Parentes want good behauiour in their children For verie great is the force of it to good or euill as that Heathen man Lycurgus by his two whelpes verie liuelily set out the storie whereof is this Lycurgus desiring to let the Lacedemonians sée the force of Education brought forth on a day to them two whelpes The force of Education which he had diuersly brought vp the one he had accustomed to the fielde the other kept euer at home and with them he brought out also an hare and a pot of potage which when hee had set downe the one according to his vse of bringing vp tooke presentlye to the Hare and the other vtterlie neglecting what euen nature shoulde haue wrought a regard in him of as presently betooke himselfe to the potte of Potage Sée then sayeth Lycurgus O yée Lacedemonians what bringing vp is in verie brute and vnreasonable creatures howe much more must it néedes bee effectuall to good or euill in your children And the example mooued them much But in howe manie moe examples out of good writings may wee plentifully sée howe carefull euer all godly Parentes haue béene that in the fruite of their bodyes the Lorde shoulde be honoured and his true religion planted and placed in their posteritie for verie well knewe they that which experience taught both them and others that as vertuous and godly fruite is a speciall blessing of the Lord so an vngratious and froward ofspring is a crosse that next after sense of Gods wrath against themselues doeth sting most bitterly the heart of godly Parentes And againe they knew that which wee also cannot bee ignoraunt of that by nature neyther theirs were nor ours are borne so pure as that they néeded not the industrie of their Parentes to reforme them For both then was it and nowe is it most true which the spirit of wisedome saieth Foolishnes is bound in the heart of a childe Prou. 22.15 but the rodde of correction shall driue it away from him And in another place The verie imagination of mans heart is altogether euill from his childhoode Gen. 8. Wonderfull hath the care of heathens bin therefore in this respect as partly you haue heard and might most largely haue laid further before you if it were néedefull An ancient saying it was and common amongst them Nil dictu foedum visuue haec limina tangant Intra quae puer est That is Let neuer any thing vndecent to bee said or seene enter into the house where a child is within Cato that wise Counseller of Rome thrust Manlius from the Senate because on the day time his daughter being by he kissed his wife Plutarch in his booke of this matter singularly discourseth of this care how great it ought to be and euer hath béen in good men and he maketh a comparison betwixt Education and other matters which men much estéeme preferring it before them all Natalium splendor saieth he res est praeclara at bonum a Maioribus profectum c. That is Birth and Parentage is a notable thing but yet descending to vs frō others Riches are highly regarded yet sodenly taken from them that haue them and giuen to them that looked not for them and euer common to the bad aswell as to the good Glorie is a thing in mans eyes honorable yet euer most variable Beautie much wished for yet not to be kept any long time with all the wyshes wisedome in the world Onely one thing saith he there is the benefite whereof neuer fayleth but with life and that is the singular fruite of good bringing vp Lycurgus the Rhetorician when it was obiected to him that he wasted too much vpon the teachers of his children aunswered most wisely that to a man that in déede would vndertake to better his children to his desire he would not onely giue that wages but euen the halfe of all that euer he possessed Such a care had this Heathen of that which Christians professing God can be so carelesse of in these dangerous and infectiue daies Aristotle could say that looke how much better it is to be well than to be so much more bound are those children to their parents that receiue by them good bringing vp thā they which receiue but their bare existence in the world An other in Plutarch againe saith very pretily that if he could Crates he would get him to the toppe of the highest hill that any where he might finde and with all his power from whence he might furthest be heard crie out vpon the monstruous madnesse of thousands of Parents that take such intollerable and vncessaunt paines to leaue much vnto their children and yet neuer any care at all in comparison what maner of men or women they shal be to whom so much must be left As though that earthlie pelfe either wholly made a man or else must of necessitie with worldly credite cōtinue his posteritie vpon earth when want of bringing vp maketh want
farre are Magistrates to be obeyed Ans Certainely but in the Lord as was saide before of our naturall parentes For the limittes both of the Magistrates bidding and our obeying are these two pietie and charitie contrarie to these must neither they command nor we doe Que. How prooue you this Exod. 1. Ans In the first of Exodus when the kinges commaundement passed these limittes the midwiues would not obey and the Lorde blessed them for it The 3 children obeyed not the king Dan. 3. as we reade in Daniell Obediah and Heliah obeyed not the king and Quéene 1. Kings 18. Daniell himselfe obeyed not and the Apostles sayde God before you must be obeyed with manie such examples Que. What if statutes be straite and in yeelding our pollicie great may wee not yeelde a litle Ans In déede be the wether neuer so hote statutes neuer so straite pollicie neuer so great God is God hell is hell we may not do what is good in our owne eyes nor decline either to the right hand or to the left Read the prophet Mich. 6.14 c Que. How prooue you that ministers are contayned vnder the name of Parents Ans They are in scripture reputed spiritual fathers as wee may sée in manie places namely to the Corinthians 1. Cor. 4.15 Though you haue ten thousande instructours in Christ saith the Apostle yet haue you not manie fathers for in Christ Iesus I haue be gottē you through the gospel Againe to the Gala. Gala. 4.19 My litle children saith he of whome I trauell in birth agayne vntill Christ bee formed in you And in his Epistle to Philemon V. 10. I beseech thee for my sonne Onesimus whome I haue begotten in my bonds Therefore truelie tearmed Elizeus the prophet Eliah when hee cried my father 2. Kings 2.12 my father the charet of Israell and the horsemen of the same Now thē since they be thus accounted in the worde proofe enough it shoulde bee that all those thrée partes of honour latelie spoken of belong vnto them Yet for more full contentation let vs wey the wordes of Christ in the Gospell As my father sendeth me Iohn 20. so send I you he that heareth you heareth me he that despiseth you despiseth me Math. 10. with many such Wherby apparant it is that in his ministers God is honored or dishonored for obedience to thē in the workes of their calling the scripture also is plaine Heb. 13. saying Obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accomptes that they may doe it with ioy and not with griefe for that is vnprofitable for you And for their maintenance also testimonies manie are there in number both in the old and new Testament as Thou shalt not mussel the mouth of the Oxe that treadeth out the corne The workman is worthie of his wages He that serueth the Altar let him liue of the Altar He that deliuereth vs spirituall things by verie good right ought to chalenge reape at our hands againe temporall to conclude in flat words the Apostle cōmandeth let him that is instructed in the worde make him that hath instructed him partaker of al his goods with other such speaches diuers Que. How prooue you that maisters are fathers to and ouer their seruants Ans For the office and dutie no man that is godly wil dout I hope that the Lord hath blessed him with that superioritie aboue others not that he shold rule as a tyrant ouer them but to loue chéerish defend thē euē as a father his childrē they doing him true faithful seruice And for the name it selfe beside a number other proofes the plaine place warranteth it in the booke of the kings where Naamās seruāts come vnto him say Father if the Prophet had cōmanded thee a great thing 2. King 5.13 wouldst thou not haue done it Sée how the spirit of God giueth to maisters the title of fathers Que. What prescription is there in the word for seruantes duties towardes their maisters Ans First sée the words of Paul to the Ephe. Seruants be obedient to them that are your masters according to the flesh Ephes 6.5 with feare trēbling in singlenes of your harts as vnto Christ not with seruice to the eye as mē pleasers but as the seruants of Christ doing the wil of God from the hart with good wil seruing the Lord and not men and knowe yee that whatsoeuer good thing anie man doth that same shal hee receiue of the Lord whether he bee bonde or free Secondlie weigh wel the same Apostles speach to Titus Let seruants be subiect to their masters Tit. 2.9 please them in al things not answering againe neither pikers but that they shewe all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all thinges Againe to the Colossians most notablie speaketh the same Paul saying Seruants bee obedient to them that are your masters according to the fleshe in all thinges not with eye seruice as men pleasers but in singlenesse of heart fearing God Colos 3.22 and whatsoeuer you doe doe it hartily as to the Lord and not to men knowing that of the Lord yee shall receyue the rewarde of the inheritaunce for yee serue the Lord Christ The same counsell giueth Peter also adding that not onely to the louing kinde and courteous master but euen to the frowarde also of seruants this dutie must be performed And marke this well I beséech you because manie seruauntes take their maisters vnkindenesse for an excuse of their disobedience or infidelitie in their seruices which indéed must not be so saith Peter but be they neuer so froward yet we must doe all duetie if wee be seruantes and euen ioy heartily in that crosse that notwithstanding our faithful and paineful duetie yet we suffer vnkin̄de wordes sower and seuere looks with such like at their hands For wee serue not them but GOD in them saide the places before cited and what good thing soeuer we doe we shall receiue it at our good Gods hands again assuredly what contempt soeuer they shewe of vs casting vs off vnrewarded yea euen with hatred peraduenture for our good wils as often it falleth out O swéete and most swéete comfort for all seruauntes What stonie heart doeth not euen melt at the consideration of this gratious nature of the Lord that if I bee a seruannt and honour him in that my calling by true faithfull painefull and louing seruice to my maister and mistrisse be they ne-neuer so sower so waiward so vnkind so bitter so without either discretion to discerne a good seruant or conscience to reward him yet wil my God my God I say neuer forsake mee but returne into my bosome with his blessing my true dealing liuing and meaning most assuredlie and marke the proofe and practise of the same vpon Iacob and Ioseph
vs. Let euerie one wey their calling and estate sée what of them in this lawe the Lorde requireth and what of them in their places hath béene performed Children in dutie subiect to our parents we are or haue béene euery one of vs. Haue we then euer doone it or presently doe wee in the true testimonie of a féeling conscience reuerence in heart and by al outward ordinarie meanes those ordained instruments by the Lord of so great good vnto vs our naturall parentes Neuer haue our hearts harbored any light or vnworthie thought of them or against them Neuer haue wee failed in any outwarde gesture to testifie to the worlde our hidden loue and duetifull regarde of them Can we say in truth what of a child anie way ought to be or to mitigate the matter a litle what of vs possiblie could be performed in respect of age of strength of abilitie of time oportunitie with such like that of vs hath béene doone euer fullie and willinglie to them O conscience casting in our téethes our corruption thou accusest vs. These boyling harts not bearing iust reproofe vndutifullie haue often if we could remember it repined at their authoritie impatientlie fretted at their due correction and the most of vs out of question at one time or other if we haue not openlie thrown out a curse yet haue our heartes included a wish and wordes peraduenture vttered asmuch not consonant euerie way with our dueties Nay haue not euen outward violences béene offered to them by vs Ioyfull were the speach to the Saintes in heauen if in trueth wee all coulde aunswere no. But God knowes a guiltie minde in manie a one doeth stoppe his speach and filthie fact to beate or wish to beate theÌ„ who brought him foorth doeth crie to God without repentaunce for a plague What shoulde I name what shoulde I feare to name so will it wring vs all the mocking of our Parentes Where is that childe that hath carefully couered to his power and euer borne withall in him selfe the wantes or infirmities whatsoeuer of his Parents No no the Lord hath not onelie something against vs in this behalfe but euen great and gréeuous hath béene our fault and still it remaineth in manie of vs. Wée laugh to sée our Parentes shame we smile at their wants wee publishe their infirmities we disdaine their ignoraunce wee loath their age and in manie a thing to our owne confusion if the Lorde giue not an amending repentance we bewray a robbed hart of that true reuereÌ„ce which ought to bee in children to their parentes Alas if God iudge vs for our obedience where are we what witles wil erecteth a kingdome in vs Howe cleaue wee to our selues in all matters and thinke our owne direction best Howe despise weâ— the counsell of our friendes and cast behinde vs their experience Euerie sonne and euerie daughter woulde rule their mariage wholie themselues And euen in euerie action alas what disobedience sheweth it selfe in vs vnto our parentes For mayntaynance which is the thirde braunch of 〈◊〉 euen that also accuseth manie a thiâ—â—â— before the Lorde Rare is the man that hath imployed euerie abilitie of his wit of wealth of knowledge of strength at euerie néede to his parentes comfort And therefore the Lord in 〈◊〉 not in furie deale with vs as wee are children Are we parents thâ—â— wâ—y and marke whether so wee haue alwayes behaued our selues as that thâ—se duties of our children might be 〈◊〉 vnto vs euen in regarde of our behauiour If not then haue wee pulled vpon vs the guilt of our childrens want of dutie being causes of the same and the Lorde is angry with vs. What life haue wee ledde before our children to bréede and continue these duties in them Hath it béene holy graue and modest and so remayneth as néere as we can séeking to hide from the eyes of their witlesse heades such wantes as we knowe our selues subiect vnto No no but carelesly and loosely euen in euery place parentes bewray neglect of religion they will goe to the Churches or good exercises when they list and that verie rarely they shewe no regarde of the dutie of Christians they carie no grauitie in their doinges no modestie often in their behauiour but liue most dissolutely and often incontinently they sweare fearefully without regarde speake prophanely not respecting the frailtie of the youth that heareth them father and mother let vnkinde spéeches passe from them one towardes an other in the presence of their children to the great impayring of their credite with them carelesse God knowes of their bringing vp and too full of foolish pitie when they should correct them All these are meanes to make the children faile in reuerence to their parentes and to tempt them to sinne And therefore let vs looke if we be parentes and gréeued with vnreuerent regarde in our children of vs whether wee our selues be not causers of the same Againe for their obedience it faileth oft by fault in vs. For if we be Parentes we lay great burdens vpon our children pressing them still with our authoritie we inioyne them what we list not weying well what they can like and not carefully considering aswell their natures as our owne desires aswell their comfort and conuenient beeing as our owne affection and will to haue it so what maruell if often GOD breake our heartes with their disobedience The like may be saide of that thankefull maintaynaunce that shoulde of children to their Parentes be performed The very vnnaturall and vnkinde dealing of Parentes with their children in their youth denying them reléefe and comfortable helpe maketh them often though it should not when they haue attayned to anie estate to deale as vndutifully with their néedie Parentes againe Consider therefore I say if wee be Parentes what cause we giue and compare it with the fruite wee finde in our seede Let sinne appeare if wee haue offended and let the lawe condemne vs if wee haue transgressed For surely what duties this lawe bindeth all children to perfourme it as straitely bindeth all parentes to deserue The Parentes euill excuseth not the childe but it maketh him guiltie of his childes offence Thus may the rest also descende into themselues Too apparant is contempt in our liues of Magistracie and authoritie Wee honour them not as Parentes but both in reuerence obedience and maintaynance of their state by retribution of some part of that wee haue got by them we bewray vngodlinesse and sinne against the Lorde and them very gréeuously For where is that heart that riseth vp in thankefulnesse for them to our God that obeyeth them secretly aswell as openly for conscience not for feare Nay O sin of ours if it be sought out by the Lorde in this respect euen growen assuredly vp to heauen For howe dare we and doe we defeate their lawes continually Howe set wee our shiftes against the wisedome and working of the Lorde by them We mocke the Lorde and swell in pride against him
thee or if thou knowe him not 2. then thou shalt bring it vnto thy house and it shall remaine with thee vntill thy brother seeke after it then shalt thou deliuer it to him againe 3. In like maner shalt thou doe with his Asse and so shalt thou doe with his raiment and with all lost thinges of thy brother which hee hath lost if thou hast founde them thou shalt not withdrawe thy selfe from them Sée héere the loue of man to the goods of his brother in what sort the Lorde requireth it Nowe least the name of brother vsed here in this place shoulde deceyue vs to thinke wee are bounde but to our friendes in this duetie it is profitable to note howe in an other place in stéede of brother is put enimie and all these particulars neuerthelesse named If thou meete thine enimies oxe or affâ— going astray thou shalt bring him again and so foorth of the rest So that this being a fruite of loue which God requireth in vs all towardes the goods of all men bee they friendes or foes that wee shoulde kéepe them and chéerish them and in safetie restore them if wee finde them lost when once wee knowe the owners of them surely we must néede confesse that to conceile and retaine thinges founde of vs after wee knowe who shoulde haue them is plaine and flatte theft Yea it is a breach of conscience no doubt in this matter to enioy anie thing founde without truâ— testimonie in our selues that wee hauâ— vsed as manie meanes as wee coulde to learne out the looser as by asking by proclayming and such like This welâ— considered and waied should a litle morâ— awake such as bee Lordes of waife anâ— straies as we saie that they carie aâ— eye ouer their baliffes in that behalfe sâ— néere as they can to sée that they bring not sinne vppon them by making them vniust retainers of other mens goods 〈◊〉 â—omplaint common in most places and 〈◊〉 theft not to be warranted in any place Que. What is our duetie in buying â—elling Ans When thou sellest ought to thy â—eighbour saith the lawe or buiest at â—hy neighbors hand Leuit. 25.14 you shall not opâ—resse one an other meaning by deceite â—r any otherwise but according to the â—umber of yeares after the Iubile thou â—halt buie of thy neighbour 15. also accorâ—ing to the number of the yeares of the â—euenewes he shal sell vnto thee 16. Accorâ—ing to the multitude of yeres thou shalt â—ncrease the price therof according to â—he fewnes of yeres thou shalt abate the â—rice of it for the number of fruits doth he â—â—l vnto thee Oppresse not yee therefore â—ny man his neighbour 17. but thou shalt â—eare thy God For I am the Lord thy god â—n which law this I marke that when 〈◊〉 sel or buie I must show euen a loue to â—y brother a tender affection in that â—y dealing with him For so is it ment when it is said you shal not oppresse one â—nother Secondly that then consequently â—y gréedy affection may not set the price but the value of the thing and the benefite which it is likelie to yéelde For howe can I loue him and yet take more of him than I giue him that is more mony than the thing is worth Which things if they be wanting surely then our selling is deceite guile yea it is theft by this commaundement prooued For the verie equitie of this lawe as euerie one may plainlie sée was this that as good shoulde be giuen as taken and taken as giuen Euen that commutatiue iusticâ— which heathen men could see to be so neâ—cessarie in all contractes and bargans as that without it no trading could stande or societie indure Vpon which lawe well considered and soundâ—â— setled in our minds a godly man drawâ—eth these conclusions let vs thinke 〈◊〉 theÌ„ First it condemneth al ouersellinâ— I meane knowen and wilfull ouerseâ—â—ling of any thing for so say the wordâ— according to the number of yeares shaâ— thou sel that is if the Iubile be farre oâ— thou shalt sel dearer by reason the buâ—â— shal reape longer profite of it but if it 〈◊〉 neere then cheaper for the contrare reâ—â—son So that an equalitie of commodities present is plainely shot at in this law How then can they warrant their dealings to haue required loue in them who in respect either of passed losse or supposed possible in time to come doe inhaunce the price of the thinges they sell aboue the value of the things This dealing if you marke the wordes well could not be allowed amongst the Iewes And as yet I am ignorant of any larger coÌ„mission granted to vs to wrecke our selues vpon our brethren to robbe theÌ„ because God in his pleasure hath crossed vs with losse or may do hereafter Secondly it condemneth all vttering of naughty counterfeit coine or wares For first for the seller if he raise his price to the value of good wares then deliuer euill or counterfeit how doth he obserue an equalitie of commodotie And then for the buier if he beat it downe to as low a price as he may til be consent to giue so much for it and then deliuer counterfeit euill coine where is again the equitie of this law on his part who is bound by it to giue asmuch as good as hee taketh so néere as iudgement can any way serue him Thirdly it condemneth all lying in wayt to pray vpon one that must néeds sell for present mony to get his commoditie for halfe the value if I can when as rather I should for pitie giue him equalitie For what loue is this to the goods of my neighbor when I can be content euen to robbe him in his necessitie by taking that for a penie that is worth in mine owne conscience thrée and not to be bought vnder were his néede not so great Nowe sée and note then how commonlie yet fearefully for want of loue conscience to giue as good as we take our buying and selling one with an other is spotted stained with great and gréeuous theft For most assuredly euen as in the time of law if they obserued not a proportioÌ„ betwixt the Iubile yeare and their price they offended against the commaundement of theft so nowe the lawe béeing gone if the equitie of it be not obserued to wit equalitie of coÌ„moditie giuen and taken the same sinne is committed in the day of the Lord we shall find thâ— burthen of it Que. Thus then how ourloue should shew it selfe in these common duties we may easilie see nowe I pray you goe forwarde with other branches of this lawe Ans Oppression generally al is contrarie to that loue which the Lorde by this lawe séeketh to drawe out of vs therefore no doubt forbidden in the same And if in particulars wee list to lay it out First saith the worde Thou shalt not oppresse an hired seruaÌ„t Deut. 24.14 that is
couetous hart hath made you often to offende in this duetie Alas wee sée it not wée knowe it not we féele it not to be a sinne to retayne what wee finde or almost to finde before it be lost and so to conceyle it So gapeth ech man after worldlie gayne and so séeke we to haue howe so euer we haue it if it happen into our hands and wee well like of it But sinne will bee sinne when such gotten goods will no where bée séene and the Lorde giue vs féeling of it nowe betimes Next let vs looke of our buying and selling wherein also all loue is to bee showed to our brethren and an equalitie kept so néere as wee can of commoditie giuen and taken But howe manie of vs doe this there is a God that knoweth and a conscience within vs that if it were wakened woulde crie I feare mee lowde we are gréeuouslie guiltie For where is that man or woman of trade almost to bee founde that taking vp a standing in faire or Market doeth once thinke with themselues that there they stande to showe their loue to their brethren as to them selues and so to interchange their commodities with them as that in the testimonie of a good conscience and euen God being witnesse so néere as they can they kéepe an equalitie giuing as good as they take and taking no more than they giue in value and worth No alas it is too well knowen and too much amongst vs daily séene that we thinke wee haue our standing there to praie vppon all that come to vs so much as wee can to deceiue them to spoyle and robbe them in a sort and to get for our wares what possiblie wee may with an vtter neglect and refusall of equalitie And therefore we sel as we may bee safe though wee neuer bee paide aboue halfe wée sell to day with a pinching price wee make accompt God maie sende vs some losse and therefore betimes we wrecke our selues vppon our brethren and so take of them for that which wee doe sell as that if it happen that GOD doe so deale with vs wee may bee reuenged before hande and able to abide it if it bee not great To conclude we are meriest when we haue robbed most and then goe wee singing home when wee haue giuen occasion to the most to crie So dull and deade are our heartes within vs and so hath a gréedie minde to rake vp riches spoyled vs of loue or any thought thereof towards our brethren And as litle conscience there is often in the buyer who if hee might haue for a pennie that is worth a pounde coulde well inough digest it And therefore if one in hys néede come vnto vs for present monie wee will none of his commoditie wée want it not wee estéeme it not wée looke lightlie both of the man and the matter till wee haue brought him to our owne price and God knowes farre farre vnder the value of the thing So that hee which of charitie in his néede shoulde bee helped is of vs commonlie by reason of his néede prayed vppon and most cruellie robbed And yet we be no théeues Ah God be mercifull to vs awake vs and neuer deale with vs according to our iniquities for his Christes sake But passe wee nowe on 〈◊〉 other branches of this commandeâ—ent and so shall we further sée what â—anner of men and women wee are 〈◊〉 obedience to the Lorde Who séeth â—ot who knoweth not Oppression that all oppresâ—â—on of my brother in his goods is conâ—rarie to that loue that I ought to â—eare to him and his goods And how â—ande wee in this matter Haue wée â—euer detained the poore seruauntes â—ages Of seruantes and wrecked our anger vppon â—im to his harme further than a mercifull heart shoulde haue doone Haue wee not taken euen the flower of â—is youth the strength of his yeares â—nd the verie iuice and sappe of hys â—odie to serue our turnes withall and â—hen either turned him off vnrewarded â—r taken from him or diminished without cause other than our owne coâ—etousnesse the reward that our aunâ—estour gaue to his seruice before If â—ee haue doone it alas it is a great â—ppression a great wrong and it stanâ—eth not with that loue that I am â—harged withall towardes him in this â—ommaundement But a man must first knowe sinne before hee can flie 〈◊〉 and nowe wee knowe it I trust wâ—â— hate it Strangers Haue wee neuer againe deaâ— vnkindlie with a straunger but eueâ— so as if GOD shoulde banishe 〈◊〉 from our warme home to foreâ— coast wée woulde bee glad to féeâ— our selues at their handes If we haue this is oppression and wee should nâ—â— doe it for anie thing Widowe and fatherlesse Haue wee nâ—â— hurt the desolate Widowe the fatherlesse childe or anie whose might waâ—â— lesse than ours to beare off the hardneâ— of our handes Haue we not lift vp ouâ— force against them when we sawe weâ— might haue helped them in the gate Iâ— we haue what can we say why we shulâ— not rot in péeces for it our armes be broken from the bones Iob. 31.22 as Iob wisheâ— to him in such a case Haue wee neueâ— respected the person more of one thaâ— an other in cause of iustice a strong meanes to drawe vs to oppression Haue wee neuer suffered these handeâ— to féele the weight of a bribers gift to drawe vs to oppression Bribes O spare noâ— to spie your sinne euen to the full if you â—â—ue offended and yet accuse not your â—â—ues if you dare boast of innocencie â—â—ppie were our countrie and a thouâ—â—â—de comfortes were it to euerie one 〈◊〉 vs if the dulnesse of our heartes in â—â—ese deadlie sinnes pulled not vppon vs â—â—e often offending in them and then â—â—ch sinne such wrath againe from heaâ—en aboue as is most due vnto it Alas â—â—e sée not neither euer will bee made 〈◊〉 sée what loue by this lawe wee owe 〈◊〉 all men in their goods but we robbe â—â—em we spoyle them and wee take â—â—â—tes to do it and yet we be no théeues But God is God as hee was euer â—â—â—ne is sinne though wee will not see 〈◊〉 and a iust day of a iust rewarde to â—uerie man for euerie matter must â—here bee Wee beléeue it we say it in â—ur articles often yet wée deale as if â—ee neuer thought it What shoulde I â—â—y of that cloke and couer and cause of â—uch oppression the cloth and liueries â—f Superiours Liueries Am I the giuer or the â—aker If I bee the giuer haue I neâ—er boulstred my cognisance out to doe â—he thing that God forbiddeth Haue I harkened about to sée and learne hoâ— they vse the credit that is giuen theâ—â— God knowes wee haue litle néede to 〈◊〉 charged with other mens sinnes 〈◊〉 no doubt such a maister shall with suâ—â— a mans offences For we shall neuer 〈◊〉 able to beare in our selues the buâ—â— then of our owne Am
nowe adaies of gods iust plagues vpon this sinne But I will not runne ouer them nowe Easilie may they be turned too in our owne Church storie Onely these two I cannot omit First how Hamelton the Scot being brought vnto his death by the false accusation of a false Frier called Campbell when he was in the fire cited and summoned the sayde Frier to appeare before the high God as generall iudge of all men to answere to the innocencie of his death and whether his accusation was iust or not betwixt that and a certaine day of the next moneth which hee there named and ere that day came the Fryer died without any remorse of conscience that he had persecuted the innocent And secondly howe Calice men in the daies of King Henrie the 8. being falsely accused escaped safe from the danger of such witnesses and they themselues a iust plague vppon their iniquitie hanged drawen and quartred ere they went home Therefore let vs euer tremble to prouoke the Lorde by this sinne let vs speake a trueth if we doe speake at all and shame to lie euen of the deuill The daily beggeries discredits shames and deathes strange and fearefull of such as haue made no conscience by false witnesse bearing to pollute their consciences ought mightilie to moue vs and verie effectually to perswade vs neuer to doe it For God to vs as he hath béene to others will most assuredly shew himselfe either at first or at last at one time or other when our sinne is the same and he no changeling in his nature at all And thus much of this commaundement The Application NOwe let vs weigh the guilt or innocencie of our soules if the Lorde should call vs to an account for this his lawe Generallie wee sée the care that should be in vs to preserue the credite and good name of all men and what heart so dull or dead and past all féeling that it doth not espie euen a generall want in it selfe concerning the same Generally all trueth would the Lorde by this lawe haue loued cherished and maintained and the contrarie hated shunned and auoyded but what eie so blinde that cannot sée the course we commonly take and the race wee wholy runne to the maintaynaunce of the vice and rooting out almost of the vertue from amongest vs But consider the particulars one by one and so shall we reape most profit Haue you neuer in all your life testified of your neighbour an vntrueth publikely for fauour or gaine or hatred or any cause whatsoeuer Haue you neuer slipped neither in your owne behalfe nor your friendes nor your towne and liberties nor anie way But haue euer dealt in all the testimonies that euer you gaue as you dare abide gods searching eie to iudge you Consider well the matters that you haue dealt in remember the times past remember the sutes that haue béene made vnto you and peraduenture the rewardes that haue béene offered you also and if you be cleare and no way to be touched though God sift you neuer so narrowly be glad and giue God praise But if you can not if you may not if you dare not cleare your selfe both because a guiltie conscience accuseth you within and because both men and matters may be produced and named for whom and wherein affection hath led you giftes corrupted you malice incensed you sin stayned you then sée it sée it in the feare of God and thinke of it confesse it was naught acknowledge your blemish consider this lawe that so flatly forbiddeth it tremble vnder the hande of the God of heauen that hath euer plagued it either by one way or an other in a mans selfe or his séede in this worlde or the other And so by the grace of God shall sight bréede sorowe and amendment of life hereafter Fie of that affection that damneth our soules wo worth the gaine that getteth vs hell And accursed is that iuror and witnesse that so respecteth his present purpose as that hee casteth away the care of God of life of hell of death of ciuill honestie fame and good name in his countrey and dwelling neuer able after to come in companie where hee may not feare the touch in talke of his ill dealing Certainely certainely if a good name be aboue gould and siluer a false witnesse is the drosse and dregges of the world that the Lorde hateth and euerie honest heart verie perfectly loatheth The next branch that breaketh our obedience and dutie to the Lorde in this lawe is lying Lying the foule filth whereof hath in part before béene displaied and opened And nowe it remaineth but to consider our course and how gréeuously guiltie we are before God of this ougly vice Where is that man that woman that aged or younger that will cleare themselues from all blotte or staine in this behalfe Doth not euerie maister in his man euerie mistres in her maide finde it mislike it hate and abhorre it Doth not euerie estate finde it in other And God in vs all to the iust incensing of his wrath and furie against vs If we can cleare our selues let vs if we can not where is our righteousnesse where is our perfection where are our merites Nay why dread we not the death that is the desert of lying lippes O sift and search the guilt of guilefull tongue couer it not excuse it not remember what I haue sayde of it before mocke not God dallie not with your damnation hate to bee the childe of the foule fiende and with sorowe in trueth for passed securitie flie with perseuerance for euer hereafter so sinfull iniquitie Truth may be blamed but it can neuer be shamed yea euen man in the ende shall like it and God for euer blesse it and crowne it There followe then in the booke as particulars of this generall flattering Flatterie c. and dissembling and telling false tales behinde our neighbours backe Concerning the first what should I say Should I aske whether you haue or doe offende should I make a question of it or bring you into doubt with your selfe whether you haue héerein faulted or no Alas howe want I rather words to moue vs to repentance than proofes of dayly practise to conuict vs of transgression Helpe Lord Psalm 12. helpe may I truly say with Dauid for good and godly men doe perish and decay and faith and trueth from worldly men is parted cleane away Who so doeth with his neighbour talke his talke is all but vaine for euerie man bethinketh how to flatter lie and faine But what followeth Certainely euen that which we shall finde if God by his grace change not our heartes to more sinceritie For we make no conscience to lie to flatter to fawne to halt to â—ogge to glose and dissemble honestie pietie friendshippe and fauour loue and obedience faithfulnesse and trust and whatsoeuer may be profitable to vs euen from morning to night from we rise till wee goe to bed and then howe