For be he as wise as he will in directing the Magistrate to a lawe to rule vs by we shortly after wil be vp in wit against him to shake in péeces by a shift all his indeuour Truely our heartes be dead our sinne is great the Lorde hath wrath in store if this our dealing with our parentes be not confessed and amended Thus deale we also with our ministers and spirituall fathers begetting vs to the Lorde With most vile vsage we often abuse them and if not yet in heart at least as the refuse of the worlde we estéeme them Let God be iudge or our owne soules what base and scorneful concepts we harbour of them and whether in trueth as parentes they be loued accompted of and delt withall What swelling pride in youth against the aged What vngratefull handes and heartes against our great and gainefull friendes Euerie way euerie way guiltie we are of the breache of this commaundement if wee can sée it Magistrates also and ministers euen asmuch for their great offences in their callings so that if in iustice we be repayed short shall our liues be heere on earth and in the world to come eternall death Who can say he hath doone the duties of a gouernour who can say he hath liued lawefully as an inferiour Alas we are touched all with sinne and robbed by it of all the blessing Yet sinne espied and truely loathed findes euer pardon For this cause Christ died that we should not be damned if we will be taught Thinges past be gone and the Lorde forgiue vs. Some be to come and the Lorde strengthen vs. Whether we be parentes and haue not deserued or we be children and haue not perfourmed the Lorde hath mercie if we doe amende the Lorde hath loue if our liues doe séeke it and iudgement also if perswasion profit not Life doth he promise if we kéepe this lawe and life will he giue vs as hee is GOD and true both heere and euermore The sixt Commaundement Thou shalt doe no murther Question HOw standeth the order of this commandement Ans Great wisedome hath our God shewed euen in the order of euery one and by name of this For hauing in the former established degrées amongest men some to rule and some to obey if he should not also haue set limittes for their authoritie it had bene to arme iniustice and to strengthen oppression and wrong Que. What is the equitie of this lawe Ans It is a verie iust lawe and méete to bee established and made in thrée respectes First in respect of God himselfe who louing all good preseruation of life goods credite c. and hating the contrarie fitly prouideth to worke the same in men whome he would haue holy as he is holie Secondly in respect of man for our brother is our owne flesh and wee come all of one roote and therefore wee shoulde not kill Lastlie forasmuch as the societie and traficke of man with man cannot be vnlesse life may be in safetie therefore euen in respect thereof also méete it was that the Lord should make this lawe that we should not kill Que. Is all killing of anie thing that hath life forbidden in these wordes of the lawe Ans No indéede but if we would vnderstande what notwithstanding these wordes we may doe wee must consider that all liuing things are of thrée sorts either they are plantes hearbes trées and such like or brute beastes or reasonable creatures And al these in time place and for some causes we may kill notwithstanding these wordes For the first we haue our warrants in these wordes I haue giuen you euerie hearbe bearing seede Gen. 1.29 which is vppon all the earth and euerie tree wherein is the fruit of a tree bearing seede that shall be to you for meate For the seconde Euery thing saith God that moueth and liueth shal be meate for you Gen. 9.3 as the greene hearbe I haue giuen you all thinges For the thirde and last sort both the sundrie commandementes of God in sackages of cities to put to sworde man woman and childe prooue it as also many his lawes made to that ende Que. But may anie man shed mans bloud Ans No onely they haue lawefully shedde mans bloud which haue had a calling of the Lorde to the same as the Magistrate Que. And what say you of the warriour Ans Wee must comprehende him vnder the title of a Magistrat for so indéede he is if he be thereunto appointed The calling also Luke 3. Iohn Baptist approoueth in that his spéeche vnto the souldiers whome hee doth not bidde to leaue that life but to vse it rightly which yet he would not haue aduised them if it had béene vngodly Also in the gospell Christ toucheth not the Centurion for his kinde of life Math. 8. neither Peter Cornelius who was a Captaine or yet his messenger Act. 10. which was a Souldier And I come vnto thee sayeth Dauid in the name of the Lorde and blessed be the Lorde which teacheth my hands to warre and my fingers to fight Psalm 143. Que. Is onely the actuall killing of a man forbidden Ans No but euen aswell also the ordinarie forerunners of murther to wit fighting and quarrelling For if a man cause anie blemish in his neighbour Leuit. 24.19 sayth the lawe as he hath done so shall it be doone vnto him Eie for eie tooth for tooth hande for hande foote for foote Exod. 21.24.25 burning for burning wounde for wounde stripe for stripe Whereby wee sée plainely howe the GOD of heauen alloweth that hurting and laming of our brethren in fight which a fleshly man taketh to be so lawefull so glorious and an argument of such valure in him And no doubt but this lawe of God thus executed vpon vs would quickly coole that raging heate within vs which no counsell of our friendes no consideration of necessarie circumstances as of our calling the place where we liue the charge of wife children and such like hanging vpon our safetie the lawe of man no nor the lawe of God it selfe condemning vs for it can staie or aswage Math. 5.39 Againe Resist not euill sayth the Lorde but whosoeuer shal smite thee on the right cheeke turne to him the other also That is be so farre from yéelding to the rage of thy affections which prouoke thee to strike againe that euen rather thou be cōtent to take asmuch more than to displease thy God by vngodly and forbidden reuenge And for quarrelling what a swéete and vehement perswasion is it of the Apostle against such bitter words of a boyling and boysterous heart Now therefore sayth he as the elect of God holy and beloued Colos 3.13 put on tender mercie and kindenesse humblenesse of minde meekenesse long suffering forbearing one an other and forgiuing one an other if anie man haue a quarrell to an other euen as Christ forgaue you euen so doe yee Hatefull therefore before God are as I
crueltie and hearde dealing with our brethren for euen this the Lorde abhorreth also Deutr. 2â— The lawe that was made of fortie stripes to be giuen to an offender and not aboue did euidentlie drawe to some pitifull feeling our cruell raging and fierce affections The â—awe for widowes that they should not be wronged and for the fatherlesse that they should not be forsaken shotte at the same marke So did the forbidding of vsurie to the poore the taking of his rayment to pledge the detayning of his hire such like thinges All were to worke some mercie in vs towardes others and to tell vs plainely that the Lorde abhorreth cruelty towardes anie Que. Thus then if you thinke good let it suffice to haue spoken of these three sortes of murther to wit of the hande the tongue and the heart together with their branches and nowe a litle of the affirmatiue part of this commandement if you will Ans The affirmatiue part of it easily may be knowen by the negatiue For who seeth not that if generally all hurting or taking away of life vnlesse it be by the Magistrate lawefullie be forbidden then generally also is commaunded all care and preseruation of the same Deutr. 19.20 and if in specialitie the bitternesse of the tongue bee forbidden then is the swéetenesse the softnesse and the comfort of the same commaunded If anger be forbidden gentlenesse is commaunded if misliking hatred enuie and ioying at other mens harmes be forbidden then is an heart well thinking and accepting of others commaunded then is loue and a true reioycing at the good happes of our brethren commended and to conclude if all crueltie rigor and extremitie bee forbidden then is all lenitie mercie and pitie commaunded All which are vertues of great praise and afording large perswasions vnto our heartes to loue and like them to embrace and followe after them But so shoulde I dwell too long in this commaundement The blacknesse of their opposite vices I hope doeth make their beautie and brightnesse great before our eyes Onelie I wishe vs to the ende wee may abounde in all mercie that wee would often consider that comfortable spéech of the Lorde by his prophet Esay 58.10 If thou refresh the hungrie and troubled soule then shall thy light spring out of darkenesse the Lorde shall satisfie thy soule in drought and make fatte thy bones and thou shalt be like a spring of water whose water faileth not As also that sentence which at the daie of dayes shall be pronounced vppon it Come come yee blessed of my father and possesse the kingdome prepared for you Math. 25. for when I was hungrie yee fedde me when I was thirstie you gaue me drinke when I was naked yee clothed mee when I was sicke yee visited mee and so foorth Both which places with manie moe to the same ende beeing often thought vpon will soften our heartes in all dealinges with our brethren and make vs profitable to them euer to our powers And yet which I had almost forgotte it is not ynough for vs to doe good to be kinde and to shewe mercie but wee must doe it also spéedily readilie and fitlie that is when the néede of our brethren requireth it obseruing carefullie all occasions For as it is sayde of guiftes that qui cito dat bis dat he that giueth a thing quickly giueth it twise so is it of all thinges we doe to helpe in time is a double helpe and a benefite hauing lost the oportunitie of our brothers néede looseth his welcome Wherefore Iob professeth that he had not caused the eyes of the widowe to faile in long looking for his helpe Iob. 31.16 And Mardocheus requireth of Hester not only helpe but present Hester 4. a singular example for all estates Que. What punishment hadde the breach of this commandement Ans The spirituall punishment of it as of all other sinnes is eternall damnation both of bodie and soule For without shall be dogges Apoc. 22.15 inchaunters whoremungers murtherers c. sayeth S. Iohn the temporall punishment of it was amongest the Iewes by the lawe of God bloud for bloud Gen. 9. Leuit. 24. and before the lawe by expresse wordes vnlesse in such cases as the cities of refuge were ordayned for And euen as it were aboue all other sinnes it is worthie marking howe euer the iudgement of GOD hath not suffered this sinne to lie vnknowen or vnpunished All stories be full of examples Phocas Boniface 7. Alexander 6. Ethelbert Richard 3. and euerie man almost in his owne dayes hath knowen some experience Hotte is the wrath of the Lorde against this sinne and his mercie therefore euer kéepe vs from it The Application WIth what wordes nowe should I wish euerie one to descende into themselues and to take a view of their estate before the Lorde touching this commaundement Manie branches of it haue béene layde before vs and what branch is it which we haue not broken being narrowly sifted by the Lorde The murther of the hande I knowe wil be our instance but alas howe many thinges make men guiltie in this If euer in seruice against the enimie wee haue passed the bounds of a Christian heart in cruelly murdering concerning the maner who yet might haue died respecting the matter we are guiltie and spotted before the Lorde If women and children aged and impotent sicke and diseased that caried no weapon against our cause haue not so farre foorth béene regarded of vs and spared yea defended by vs from our féercer felowes as by right we might our handes haue faulted our loue hath wanted to the life of our brethren If cruellie wee haue wished but in our inwarde heartes any disorderlie and vnmercifull spoyle of our foes in féelde we haue sinned certainly in so doing For euen the spoyle that a Christian souldier maketh of his enimies in the warres should sauour of the mercifull nature so néere as he can of that God whome he professeth If we haue béene euer as you hearde but any occasion of the death of any either present or spéedier than otherwise it wold haue béene or of the shortening of our owne health life and abilitie by intemperancie incontinencie or anie meanes whatsoeuer the iustice of our vndefiled God doth find it out and we haue sinned against him in this thing Where theÌ„ is our righteousnes but eueÌ„ in this branch of actual hand murder for the tong what should I say Doth no mans hart accuse him of vnrighteousnes Haue we neuer passed any spiteful slander to the hurt of theÌ„ whom we should haue loued Deniall of it can neuer hide it but confession of it hath mercie promised The name peradueÌ„ture of slander is odious to vs we hardly can accuse our selues of so foule a vice Slander Well then let him change his cote but remaine the same moÌ„ster stil Haue we neuer reported any vnknoweÌ„ thing to the harme of our brethren Neuer whispered that
there be any praise thinke of these thinges c. Againe 1. Petr. 2.12 S. Peter in his epistle I beseech you deerely beâ—oued as pilgrimes and strangers abstaine from fleshly lustes which fight against the soule and haue your conuerâ—ation honest among the Gentilles that â—hey which speake of you as of euill doers may by your good workes which â—hey shall see glorifie God in the day of visitation What is this but euen plainely ynough haue a care of your dooinges that your good name may neuer iustly bee touched and stained of anie And a number mo such pithie perswasions in this behalfe hath the worde But I passe them ouer and remember vnto you that pretie saying of the godlie father S. Chrysostome Chrysost de communi sermone so fitly at this time confirming my perswasion There are two thinges sayth hee necessarie for thée as thou art a Christian man and woman to wit a good conscience and a good name the former for thy self the later for thy neighbour But alas saith an other Plures famam Plin. lib. 3. pauci conscientiam verentur Manie are afraide of the touch of their fame but fewe of the hidden breach of their conscience Adde vnto these if you list also the iudgementes of the heathen and first of him whose words be these Cic. offi 3. there is nothing so great neither any commoditie in the worlde so of thée to be estéemed and desired as that for it thou shouldest blemish the beautie and brightnesse of the good name of a good man For desire euer sayth an other rather to heare well than to be rich yea preferre it in thy heart to leaue vnto thy posteritie an honest report and name before heapes of anie riches whatsoeuer For riches are ficle and soone dispersed but a good report is permanent and neuer dyeth Againe by a good name may wealth bee gotten but not againe by wealth a good name Lastly riches are common to the good and bad but a good report is proper onely to the good Que. And howe may a man or woman best breede a good report of them Ans Agesilaus was once asked the same question and he made this aunswere If thou speakest euer what is the best and doest the thing that is most honest Socrates thus if from thy heart thou indeuour in all truth to be as thou desirest euer to be thought to be For a fame that is gotten by giftes or hypocrisie will neuer indure but perishe Wherefore nowe if the worde of God the testimonies of his children and the â—erie light of nature in heathens haue euer so commended a good name iudge we heereby if we wil be taught what a sinne it is to be a false witnesse against this preciouse treasure and iewell of my neighbour his good name Iudge we what a monster before the face of God he is that for the satisfaction either of his owne or other mens cursed natures séeketh to depraue to bite and slander any man wrongfully be the discredite he worketh neuer so small And thus much for my first reason The seconde I drawe from the punishment which hath vsually hapned vnto this vice either by gods expresse commaundement amongest the Iewes or secret working in the heartes of magistrates in other places For verie effectually haue I euer thought bewrayed by these thinges the foulnesse of false witnesse bearing The lawe of God sayde thus Deut. 19.16 c. If a false witnesse rise vp against a man to accuse him of trespasse Then both the men which striue together shall stande before the Lorde euen before the priestes and the iudges which shal be in those daies And the iudges shall make diligent inquisition and if the witnesse be founde false and hath giuen false witnesse against his brother then shall ye doe vnto him as he hadde thought to doe vnto his brother so thou shalt take euel away forth of the middest of thee And the rest shall heare this and feare and shall henceforth commit no more anie such wickednesse amongest you Therefore thine eie shall haue no compassion but life for life eie for eye tooth for tooth hande for hande foote for footh A meruelous lawe if the spirite of féeling worke withall to print in vs for euer a true conceite of the perfect hatred wherewith God abhorreth false witnesse bearing Beside which lawe marke what Salomon sayeth Prou. 19.5 A false witnesse shall not be vnpunished and he that speaketh lies shall not escape For howsoeuer the lande of the Lorde which is euer full of mercie and long suffering euen towardes the wicked may spare them for a time yet in the â—nde with sharpenesse of his rodde will â—e recompence the long differring of it And what maruell if we marke the naâ—ure of the sinne For doeth not a false witnesse abuse the iudge hurt his neighbour make the place of iustice and right the nurcerie of sinne and gréeuous wronges doth he not cause the Lorde to set in the eies of men the crowne of innocencie vpon the offenders heade and to put the halter about the iust mans necke Than the which dishonor what can be greater against the Lorde of life and louer of right to pul vpon vs his heauie hande Pericles an heathen man could say we must be a friende to our friende no further than the altar That is no further than GOD and a good conscience guided by his worde may warrant vnto vs. But wee in these daies estéeme not a strawe of that man or woman that will sticke to lend vs an othe at anie time when we stand in néede be the matter neuer so false and foule For hee is no friende which is not euer a friende to féede our filthie humour with all wicked and wrongfull vsage of himselfe But woe vnto vs wicked wretches for so great and gréeuous sinne against the Lorde and also our selues For doe I not tremble and shake euerie ioynt of mee to preâ—erre anie mortall man in loue before â—ny God and so to become vnworthie of him for euer Yet this I doe when I â—are doe for him what God forbiddeth me to doe for him and I thinke not of â—t Should an earthly bonde of earthlie mindes together worke a fearefull fiâ—all confusion both of bodie and soule â—n the flashing flame of bottomlesse hell â—or euermore without regarde Yet â—his it doeth to speake vntrueth for my â—riendes fauour when committed sinne â—hould reape a iust punishment in this worlde that bodie and soule might both â—emaine in comfort hereafter I stay â—he rest of gods reuenging iudgementes â—ppon false witnesses till I come to â—he ende of the commaundement and â—hus for this time passe ouer this â—oint The next thing that your booke layâ—th downe is lying an other foule â—reache of this commaundement conâ—emned of God improoued by reason â—nd eschewed euer of all gods children 〈◊〉 some measure Scripture Cast off saith the Apostle lying and speake the trueth euerie man to his
onely shoulde attende If affection be good attention faileth and if attention stande affection dyeth And therefore séeing that euen reason teacheth mee that to call vppon the name of God not as I ought to do is plainly to abuse his name take it in vaine neither in this point can I cleare my selfe but broken herein also I haue this his commaundement What vaine vowes and promises haue passed from me néedelesse to be made Vowes and fruitlesse to be kept For sorcerie and witchcraft charming and coniuring am I able to say I haue as earnestlie abhorred them as I ought euerie way so absteyned from them as I shoulde Nay hath not rather ease béene sought in paine of mee by these meanes Charming or at least wished if I coulde haue gotten them My selfe and my friends my children and goods haue I loued obedience more than thē Or hath not euer some base creature as swine or such like béene dearer to mee than the Lord séeking by charme to saue the one and not fearing by sinne to loose the other God sift not my guilt euen nowe in this for practise or will for my selfe or for others wil surely accuse me Further and beside al these let it be wel weied of anie Christian heart that feareth God indéede and carefullie séeketh the credite of his name howe often vnreuerentlie in sporting and playing in shooting bowling in dising carding Gaming we vse his name Scripture phrase howe the phrase of scripture wil rowle out of our mouthes in iesting and light conferences howe fearefully we vse him in cursing banning our bretheren Banning and surely he shall sée no smal guilt touching this commādement in euerie one of vs if God in iustice weigh vs in the balance and rewarde vs as he findeth weight of sinne full duelie to deserue Where is that happie man or woman so waking and sléeping so sitting and going so speaking and kéeping silence so liuing and dying as for no sin of theirs for no infirmitie for no slip or fal the name of God truth hath bin euil spoken or thought of Let this man and woman appeare and boast that in great measure they haue kept this commaundement But if none such can bee found whose frailtie hath not fostred in reprobate minds a misliking of good thinges then let all fleshe fall downe before his footestoole and sewe out pardon for that liuing so looselie they haue taken his name in vaine and broken this commandement Last of all if wee cast our eyes about consider a little the manifolde meanes prouided by the Lord to do vs good in bodie and soule and euerie way Meanes not vsed are we able to say wee haue neglected none but euer vsed them as wee ought reuerentlie carefullie and with thankesgiuing Hath neuer an vnprofitable bashfulnesse made vs conceyle our bodilie griefe or refuse the meanes thought méete to doe vs good Hath not carelesse contempt robbed vs of the remedie appointed for our soules And hath not vnthriftie selfewill reiected meanes to increase our wordlie estate If these all or anie be true we haue despised the wisedome of the Lord which appeareth in these things and should be magnified by them and in them we haue polluted his name our selues greatly occasioned others to thinke lightly of good things and grieuouslie guiltie we stand before him for it of the breache of this commandement What should I say of not rebuking others according to our place whom we haue noted to offende in any of these Not rebuking which is a thing as hath béene saide required also in this Lawe and therefore a thing that resting in vs doeth crie for vengeaunce though in all the rest wee were pure and innocent For we were not borne for our selues but also for others and the bodie the soule the goods and estate of our brethrē should be déere vnto vs we not séeing and suffering them by our wils to do the thing that we knowe will hurt them What I say should I speake of this and many other braunches yet remaining Doe we not sée already shame ynough and grieuous sinne in great abundance Where were we nowe then euen for these that haue béene named if the percing eyes of the liuing GOD should prie into vs and with iust rewarde séeke to pay the wants he could espie in vs Could we escape the pit of endlesse paine Speake in the feare of God euen what you sée Are you pure and blamelesse in these all Dare you stande out and make the challenge Come iudge stay not sift me and spare not thy tryall I feare not for all these haue I kept from my youth O sinnefull fleshe espie thy case Thou canst not thou maiest not and I knowe thou darest not vnlesse the dreadfull wrath of God haue sealed vp thy sight And therefore euen in this commaundement also as in the former crie rather vp to heauen with shrillish shrike Wash me O Lord from these my sinnes and cleanse me from my wickednesse Haue mercie vpon me O gratious God and according to the multitude of thy mercies doe away mine offences O sweete Sauiour who may not see what he is without thee Full heauie laden I come vnto thee Christ my deere God as thou hast promised refresh and ease me Amen Amen The fourth Commaundement Remember that thou keepe holie the Sabaoth day Question WHat is the meaning of this commaundement Ans Your booke answereth that the hallowing of the Sabaoth day is to rest from our labours in our calling and in one place to assemble our selues together and with feare and reuerence to heare marke and lay vp in our hearts the worde of GOD preached vnto vs to pray altogether that which we vnderstande with one consent and at the times appointed to vse the Sacramentes in fayth and repentaunce and all our life long to rest from wickednesse that the Lord by his holy spirit may worke in vs his good worke and so begin in this life euerlasting rest Que. Had not the Iewes diuers feasts beside this Sabaoth Ans Yes in déede Some of God immediatly appointed and some by themselues vpon special occasion By the Lord they were tied to thrée solemne feasts in the yere at which he would haue all the males to appeare before him To wit The feast of vnleauened bread that is Easter Leuit. 23. Exod. 23.15 or the passeouer in remēbrance how the Angel passed ouer their houses when in one night he slewe all the first borne in AEgypt both of man and beast The feast of the haruest of the first fruits of their labours which they had sowen in the fields Verse 16. which was Whitsontide or Pentecost in remembrance that the lawe was giuen fiftie daies after their departure out of AEgypt And the feast of gathering fruits in the end of the yeare Verse 16. when they had cleansed the fields This was the feast of Tabernacles putting them in mind that 40.
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
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
distrust doubt or feare that GOD would not or could not deliuer him in that distresse from the danger that was imminent then did he sinne no question verie greatly but if his heart rested vpon God in assuraunce of his mercifull eie and hande watching ouer him and defending him euer and did vse that dissimulation but as the meanes that then he could because hee would not tempt God then did he well and yet that his doing is no warrant to breake this commaundement by reiection of trueth and following a falsehoode in anie of our particular dealinges aboue named Que. And what say you of the Stratagems and pollicies in warres whereby the one partie dissembling faining and counterfaiting with the other seeketh his ouerthrowe Is not this a kinde of false witnesse Ans First I answeare that it cannot fitly be called anie dissembling Dolus an virtus quis in hoste requirat because the one partie euer presupposeth and expecteth what deuise and conueyance so euer the other can make P.M. in Iud. cap. 3. But rather it is a conceiling from him of a trueth And then doe we rightly dissemble ly and exhibite a false testimonie when as one thing is expected at our handes which also we ought to doe and yet we performe a contrarie Secondly I answere that it is the lawe of iust war iust I say againe and not wrongfull that it may be made either openly or priuily by force or by pollicie with a good conscience And for warrant hereof we haue the commandement of God to his people and their practise of the same Iosua 8. For Iosua intrapped the men of Ai by an ambush and slewe them downe right suffering none to escape So did the Israelites vanquish and ouercome the Beniamites Iudg. 20. 2. Sam. 20. Dauid the Philistins and manie examples moe hath the scripture of Stratagems and pollicies vsed in the warres when the cause thereof was lawfull and warrantable but these may suffice nowe Que. Will you then alow no litle pretie glosse or colour at no time but must we euer turne the right side outwarde Ans No indéede no color of honestie pietie friendshippe and loue or anie good thing vnlesse indéede it be there For both God and man abhorreth all such colors And it should euer be the spéech of anie Christian man or woman whilest they liue 2. Cor. 1.12 and that in truth that their reioycing is this the testimonie of their conscience that in simplicitie and godly purenesse and not in fleshly wisedome but by the grace of God they haue had their conuersation in the world as Paul sayde to the Corinthians of him selfe Que. What if I set no false colour on but onelie conceile a trueth and say nothing Ans It hath béene shewed before that in some cases and times it is lawefull so to doe as by name when it may stande both with my loue to God and my brother But if it be contrarie to both these or to either of these then is it wicked and vngodly And then sayeth the holy ghost The fearefull shall haue their portion in the lake that burneth with fire and brimstone Apoc. 21.8 which is the seconde death And Hieroms comparison is good if we may not for our life denie anie way a trueth much lesse assuredly for lesser causes Yea be readie euer sayth Peter in matters of faith to giue an account of the hope that is within you 2. Petr. 3. to anie that shall aske you a reason thereof Que. You promised before to adioine in the ende some moe examples of gods iustice vpon this sinne of false witnesse bearing and nowe if you will you may perfourme it and so conclude this commaundement for in all thinges else I am sufficiently satisfied Ans First consider the punishment alotted to it by expresse worde of the Lorde in this worlde euen to reape by iust sentence of the iudge whatsoeuer he by his false witnesse had thought to haue brought vpon an other life for life hande for hande 〈◊〉 16. eie for eie tooth for tooth foote for foote without anie pitie or sparing and in the world to come euerlasting death Then if you will remember also what Eusebius writeth of the accusers of Narcissus Byshoppe of Hierusalem Howe thrée euill disposed persons that séeing the soundenesse and graue constancie of his vertuous life and fearing their owne punishment as a conscience that is guiltie is alwayes fearefull thought to preuent his accusations with a great othe one wishing to be destroyed with fire if he saide not true the other to be consumed with gréeuous sicknesse the thirde to loose both his eies if they did lie Narcissus although hauing his conscience cleare yet not able being but one man to withstande the accusation bounde with such othes gaue place and remoued himselfe from the multitude into a solitarie desert by himselfe where he continued by the space of manie yeares In the meane time to them which so willingly and wickedly foresware themselues this hapned The first by casualtie of one litle sparke of fire was brent with all his goods and familie The seconde was taken with a great sicknesse from the toppe to the toe and deuoured with the same The thirde hearing and séeing the punishment of the other confessed his fault but through great repentance powred out such teares that he lost both his eies And thus was their false periurie and witnesse bearing punished Narcissus after long absence returning home againe was by this meanes both cleared of his fact and restored to his bishopricke againe An other good storie to this ende is that of king Canutus the Dane who beeing established in the kingdome caused a parliament at London where amongest other thinges there debated it was propounded vnto the Byshoppes Barons and Lordes of the parliament there present whether that in the composition made betwixt Edmonde and Canutus anie speciall remēbrance was made for the children or brethren of Edmond for anie partition of any part of the land Whereunto the English Lordes falsely flattering with the king speaking against their owne mindes as also against their natiue countrey answered and saide nay Affirming moreouer with an othe for the kinges pleasure that they to the vttermost of their powers would put off the bloud of Edmond in all that they might By reason of which answere and promise they thought manie of them to haue purchased with the king great fauour But by the iust retribution of God it chanced farre otherwise For manie of them or the most part such specially as Canutus did perceiue to be sworne before time to Edmonde and his heires and also considering that they were natiue English men hee mistrusted and disdayned euer after Insomuch that some he exiled a great sort he beheaded and some by Gods punishment dyed sodainly Sée therefore the heart and hande of the Lorde against a false witnesse Many histories are there to this ende And manie experiences euen
and a gréeuous breach of this commaundement Wee should couer in charitie what no bodie knoweth but wee if the partie will be reformed euen as willingly and readily as euer wee would our selues finde fauour for our infirmities But doe we it Is my brothers shame my griefe is his credite déere vnto me as my life Goe I backewarde with a cloke on my backe to cast vpon his offence loth that either others or I my selfe should sée it as good Sem and Iapheth did to their bared father in his drunkennesse Gen. 9.23 No no wee grinne and laugh rather with cursed Cham and blabbe it out to others Good beloued let vs weigh our wantes and neuer make our vices vertues God asketh but our confession in griefe and sorowe and he will heale vs. It is a branch and a breach of this commandement and therefore no thing to be continued in But I dwell too long in this spéech vnto you Many things mo might yet be rehearsed but sée them your selues and let my silence passe them These fewe bewraye our want of perfect obedience to the lawe and so consequently of anie life and safely by the workes of the same And therefore I hope we clearely perceiue that without a Sauiour wee were but lost make what distinctions we can of obedience of iustification or such like Fast cleaueth to vs and cannot bee denied gréeuous guilt against both this lawe and all the former and cursed is he which abideth not in all to doe them sayeth the Lorde Deutro 27 Iam. 2.10 Galat. 3.11 He that is guiltie of one is guiltie of all and by the workes of the lawe can no flesh liuing be iustified For the iust shall liue by faith Wee haue not doone all but wee haue broken much and therfore the conclusion lighteth vpon vs and all the subtilties of all the wittes in the worlde can not remooue it from vs if the Lorde should marke what we haue doone amisse but in this one lawe of his and iudge vs thereunto and by we are not able to abide it wee are cast away Therefore let vs flie from the lawe as fast as euer wee can and take the right vse of it thereby to be led vnto Christ and let this be our firme comfort Galat. 4.4 that When the fulnesse of time was come God sent foorth his sonne made of a woman and made vnder the lawe that he might redeeme vs from the curse thereof and so by him wee might receiue the adoption of sonnes which without him we could neuer attaine to This is sure and this is comfortable to hould by and the Lorde increase this faith in vs euer The tenth Commaundement Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his c. Wherein saith your booke the Lorde plainely forbiddeth all inwarde desire of anie thing vnlawfull to be done although we neuer consent vnto it as the rebellion of the flesh all corruption of the olde man all blotte of originall sinne so that by this commaundement most clearely we may see the image of that man that pleaseth God euen such an one in whom nothing is impure neither in will nor nature Question YEt playner I pray you if you can set downe the difference of this commaundement from the other for as I haue heard some haue halfe thought it superfluous seeing as the former did also forbid the inwarde thought aswell as the outwarde act Ans It is as plaine as may be alreadie yet to content you thus ouer againe The former commaundementes did forbid the act and the setled or consenting thought of the heart though the déede were not doone as for example the precept of killing forbiddeth the déede and with all once to thinke in heart to doe such a déede with a resolution verily to accomplish it if I can But nowe this commaundement commeth néerer and condemneth not onely that thought that is setled and lacketh but oportunitie to doe the déede but euen the verie thinking also of any thing contrarie to the loue of God or my neighbour though I doe neuer consent to it but snubbe it mislike it and reiect it For euen that hauing of an euill thought in my minde is a fruite of my corruption such as in innocencie if we had stood we should neuer haue had and therefore naught So there are two degrées of thoughtes the one with consent to accomplish in déede what we do thinke if we can and the other without consent repulsed away when wee awake and sée it The former in the former commandementes was forbidden and the later in this A strange doctrine in shewe no doubt to manie that thinke this their thought is frée But we must not maruell since euen the Apostle Paul himselfe would neuer haue suspected anie danger in concupiscence lustes and desires if the lawe had not sayde Thou shalt not lust or desire Rom. 7.7 Nay it appeareth verie plainely in that place sayth a godly man that he thought maruelous well of himselfe before hee came to this commandement He tooke himselfe before to be liuing and in good liking towardes God and godlinesse but when he had looked vpon this lawe and beheld himselfe a while in this part of the glasse he sawe himselfe plainele to be no bodie but a dead man sould vnto sinne And therefore a thousande times néedefull that the Lorde should adde this lawe to all the rest to humble vs throughly séeing so singular a man was not fully cast downe before he had wrestled with the iustice of God in the same Let vs therfore thinke of this thing that séemeth so litle in our eies For wee heare what the Apostle sayth it is sinne to desire Rom. 7.7 and we may ioyne vnto it the words of the Lorde himselfe affirming plainely that the verie imagination of mans heart is euill euen from his youth Gen. 8.21 God hath made the heart aswell as the bodie to séeke his glorie and therefore good reason the cogitations of the hart should no more straie from their true end than the actions of the bodie Neither may our reiection of such thoughtes in the ende and not consenting vnto them to accomplish them in act bleare our eies with an imagination that we haue not offended in them in going so farre as we went For it is a blemish a want an impietie and a degrée of vnchastitie in a woman to suffer the cogitation of anie forren friende beside her husbande to tickle her with conceite vnlawefull though in the ende she repulse it and abhorre to accomplish it and howe can it then be faultlesse in these hearts of ours the spouse of the Lorde to dallie with such delightes and to pursue in minde by thinking of them the pleasures that such conceites doe pleade before vs though in the conclusion we giue the deniall and do not consent O it is a greater matter to loue the Lorde with all the heart than that it may