sinned we haue dealt wickedly we haue most traiterously rebelled against thee These words came not faintly from y e tongue but with force and faith from the very roote of the heart And why because he had searched and tried yea he had a feeling an inward greefe for the sinnes of the people whose confession was accepted and whose prayer was heard The sinfull man Before I doe confesse to thee my sinne thou doest beholde The same at large what need I theÌ„ my sinnes thus to vnfolde Solace INdeede I doe beholde most plainely aswell the very intent of the heart the inner parte thereof as the outwarde actions the externall and visible corrupt conuersation there is no secrete thought no imagination that passeth vnreueiled by the light of my knowledge but whatsoeuer thou doest whatsoeuer thou speakest and whatsoeuer thou thinkest when and where I see and perceiue it altogether And yet notwithstanding it is requisite for thee for two causes to make confession of thine eniquities and that openly And why namely that mine heauenly father may bee knowne and acknowledged to be onely righteous only good yea and goodnesse it selfe a mercifull and pacient GOD and a most louing father and thy selfe to bee altogether vnrighteous fraught with euill in whom remaineth no goodnesse at all Thus must thou cast downe thy self condemne thy self and reprehende thine owne corruption and take holde onely of the goodnesse of GOD the Father in the merites of mee his Sonne by whose death thou art deliuered from death and deserued damnation which is an especiall cause to moue thee to this vnfeined and open confession of thine offences The seconde cause is to the ende that this thine open acknowledging of thy sinnes may bee to the edifying of other men As thou seest the confession of Dauid to bee profitable not onely vnto himselfe but to others not onely to them that were then present but euen to this day is hee to bee set before the eyes of sinners as a fitt patterne to measure their sorrowes by and to bewraye their owne wretchednesse in humble confession and to referre themselues onely to the mercies and louing promises of God mine heauenly father to bee releeued and comforted in their afflictions as Dauid was Yea the confessions which the faithfull haue made heretofore serue nowe to edefie other men at the consideration of whose humilitie and the good successe of their vnfeyned confession wherein they returned vnto mine heauenly father and were accepted againe into his fauour thou canst not but bee the more stirred vp to the like maner of humbling thy selfe acknowledging thy selfe a wretched sinner and to put thine whole trust and confidence in my death and bitter Passion and bee more and more stirred vp to serue and honour mine heauenly father in newnesse of life to the good and godly example of other men who seeing the mercie of GOD my father so plentifully shewed vnto thee shall in like maner make haste vnto the Throane of his grace in open confession of their sinnes that so one by the example of an other nay many at y e good example of one may bee edefied and glorifie God my father which is in heauen who deliuered mee ouer to suffer death for the redemption of them that truely turne to mee Wherefore I say acknowledge thy self sinfull and greatly indebted vnto mee in respect of thy many and wilfull transgressions wherby my gâ—ace may the more appeare in thee disclaime all desertes and merites of thine owne and cast thy selfe downe in thine owne conceipt as one not worthie of any comforte at all at mine handes appealing altogether to my merites in such sorte as by thine example other men may learne to confesse their iniquities and condemne them selues to bee guiltie and to haue deserued to bee punished and whereby they may be taken from them selues namely from the proude opinions of their owne good worke for in the sight of mine heauenly father can no man by his owne merites be accepted righteous but through me are they acceptable and iust in his sight And therefore saith Iob what if I should flatter my selfe and stand in mine owne coÌ„ceipt righteous and iust when my deedes shall be layd open when they shall be manifested I cannot answere one of a thousande thinges layd to my charge Therefore sayth he I will make my praiers and supplication vnto the Iudge If therefore thou be desirous to be iustified before mine heauenly father thou must sâ—y away all desertes of thine owne and confesse that there is nothing in thee but meere wickednesse horrible confusion vtter dispaire of thine owne goodnesse yeelding thy self guiltie of many euills For if thou seeke perfect righteousnesse thou must not stand vpoÌ„ thine owne abilitie to fulfill the law for so makest thou my death to be 〈◊〉 vain which through faith is that true vndoubted righteousnesse which iustifieth thee before mine heauenly father makest thee heire of eternall life Thorowe me is preached the forgiuenesse of sinnes and hee that beleeueth is iustified from those things from which he could not haue bin by the lawe that is by his owne workes Wherefore thou must coÌ„fesse me with thy mouth beleeue in thine heart that mine heauenly father raysed me from the dead to iustifie thee for with thine heart must thou beleeue vnto righteousnes and confesse with thy mouth vnto saluation By my grace I say art thou saued through faith and not by thine owne workes be they neuer so glorious in the sight of the world The sinfull man TheÌ„ what auaile good works are they of none effect in deede And bootes it not to keepe the lawes that Moses first decreede Solace THou must vnderstand that although in respect of thy good workes be they neuer so many and faire in the vewe of the worlde thou mayest not presume vpon the same so farre as to chalenge for the same the reward of eternall life and that thou must confesse when thou hast done all that thou canst thou art an vnprofitable seruant it behoueth thee with all diligence and godly care to endeuour to doe all that is commaunded thee in â—â—ese lawes of mine heauenly father writteÌ„ by the inspiration of y e holy ghost by Moyses in the two Tables wherein consisteth the whole summe of that which is required of euery man to be done in respect of the outward action and inward working which is in doing good to man whom thou seest and to loue God mine heauenly father whom thou seest not but by the eye of that true faith which taketh his light of the Gospel of trueth whereby thou art directed to the meane which worketh that perfection for thee which of thy selfe thou art not able to reache vnto namely my selfe without whose perfection thou must needes continue imperfect and vnable to doe any thing that is good by whome to whome
vndone The sum and whole effect whereof is comprehended onely in loue namely in louing God aboue all thinges and thy neighboure as thy selfe and to hate all things that make againste the fulfilling of the same loue The sinfull man Uouchsafe good Solace to declare now more at large to mee These ten Precepts which doe set foorth the way to come to thee Solace THâ—â— attend thou diligently and first coÌ„sider that these precepts are not of so small moment as y t they should be accepted as the coÌ„maundements of man but to be esteemed as the verie word of myne heauenly father whoe to make the same of the greater credite and aucthoritie amonge men ioyned his owne person his glorious maiestie to the same his words and came visiblye downe in a flame of fire vpon mount Synaye to deliuer them after a farre more glorious and wounderfull manner then man could doe couplinge his owne glorye with the worde to the ende that the same should not be so little accompted of so slenderly regarded or the aucthoritye thereof reiected as a thinge of small effect as words coÌ„monly are estemed as a puffe of wind now hard and by and by forgotten But because it should be of an euerlasting and permanent continuance they were wrytten in tablâ— of stone such was the weightines of the matter that myne heauenly father thought not the wordes of a man no not of an Angel of sufficient aucthoritie or credyte to delyuer the same And therefore came he himselfe downe after such a wounderfull manner as that the mount Synaye at his presence smoaked as a fournace trembling and quakinge miraculouslye whereby thou mayste perceyue y t whoso dyspiseth his Prophets and the performance of his commaundements dispiseth his word and so contempneth god myne heauenly father him selfe for he that dyspiseth the one contempneth the other Therefore muste thou not so lightly waye these precepts the will of mine heauenly father but highly reuereÌ„ce them attentiuely heare them duely follow them and faythfully beleeue them which are perfect conuerting the soule The testimony of the Lord is pure and giueth wisdome vnto the simple and in performing them is their great reward which rewarde yet notwithstanding thou mayst not accompt thy selfe worthy of when thou hast done that which is in the law commaunded thee as farre as is possible for to fulfill the same in al points so exactly as is required thou canst not but when thou haste done all that thou canst thou mayst confesse thy selfe an vnprofitable seruante nay examine the former course of thy life with that which mine heauenly father hath commaunded thée in the lawe and thou shalt not onely finde thy selfe guilty of the breach of one but of all the commaundements for if thou breake and transgresse one thou arte guilty of all And as mine Appostle Paule sayth thou arte not of thy selfe able to thinke a good thought much lesse to fulfill the whole law for they that are in the flesh cannot please God but thou art called from the wisdome of the fleshe whiche is death to the wisdome of the spirite which is life wherby thou mayst be directed to fulfill that righteousnesse which the lawe requireth namely to loue mine heauenly father with all thine hearte with all thy minde with all thy strength thy neighboure as thy selfe wherein consisteth the perfecte righteousnes of the lawe Now to declare the same more at large and to reherse the same particulerly for thy better instruction know this that the first of the same tenne precepts is a prohibition or forbidding that thou shouldâ—st haue any other God or Gods but mine heauenlye father onelye who hath made thée the whole world and all things therein coÌ„tayned who as hée deliuered the people of Israell from their bondage and captiuitie wherein they were grieued by the tirannye of Pharaoh King of Egypte by the handes of Moses and Aaron so hath hee deliuered thee and all mankinde by the sacrifice of my body vppon the crosse from the bondage of sinne from the tyraunte of Sathan and from the feare of death and hell which if there were none other were such an especial benefit that it might 〈…〉 thee to suche an inwarde acknowledging of his inestimable loue that in respecte of that that when thou were following the vngodlie lustes and féeding the vnlawfull desires of thine vntamed fleshe runnynge rashly foorth in that broade way that leadeth vnto death he vouchsaued to send mee his onely sonne to call thée and to with-drawe thee from the same and to set thee in the way that leadeth vnto eternall life thou canste not but accompte him thy god and be mooued to the willyng seruice of him To which especiall benefit if thou ioyne and call to mind the residue of his aboundaunt mercyes wherin he voutchsafeth thee all thinges necessary and expedient to the mayntenaunce of this mortall life and suffereth thee not to wante the thing which maye relieue and comfort thée in all necessities and especially if in fayth thou fall vnto him in my name requiring the same thou mayest be assured to obtayne all thinges at his handes which are requisite for thée not onely I say for the bodye but which is most precious for the soule which could not but haue coÌ„tinued in a most miserable and most dampnable estate had not hee giuen me vnto the death for the redemption thereof who as I haue before assured thée haue aunswered that for thee for which thou remaynedst accurssed namely for not performing all things contained in the lawe That haue I done for thée obeying the will of mine heauenly father therin whose mercy so abounded that he hath accepted thee vnto his fauour agayne through mée without whome thou hadste neuer beene reclaimed but perished in thy sinne In which his so singuler benefites and superaboundant mercies he declareth himselfe to be thy very true and onely God and therefore forbiddeth thee to haue any other God but himself whome thou must worship obey serue trust vnto beleeue and call vpon giuing him aswell by outward profession as by inwarde loue and affection vnfayned prayse and honour imparting the same to none other Least as Dauid sayth thou forget the name of the Lord thy God holde vp thine handes to straunge Gods Worship thy Lord thy God therefore and see that him onely thou serue and truely obey and that with the same true worshippe whiche is commaunded thée in his worde as by prayers supplications and giuinge of thankes magnifying him in the greatnes of his mercy wherein he aydeth reléeueth comforteth and defendeth them that being distressed faithfully call vpon him not running vnto any Saint or Angell but vnto him onely in and by me who am the waye and meane to bringe them vnto him I am the mediator and aduocat by whoÌ„ onely and by none other thou mayst haue free passage vnto
Meale that the more she spent the more she had And mine heauenly father at the faithfull prayer of Eliah sent fire from heauen vpon his sacrafice to manifest my fathers power and to confound the false Prophets of Baall Ioshua the King to bee reuenged of his enemies prayeth vnto mine heauenly father in a strong faith that the Sunne and Moone should stay and stand still so they did vntill he had ouercome fiue Kings and hanged them This faith was the guide of mine Embassadour and forerunner Iohn Baptist wherby he executed and performed the will of mine heauenly father and by the eyes of the same faith saw before what should come to passe afterward preparing that path by Baptisme by water vnto Repentaunce which represented that heauenly Baptisme wherewith I afterward Baptised with the holy Ghost to eternall saluation Peter and Andrewe his brother mine Apostles being poore Fishers when I willed them to follow mee euen by this faith left their Nettes and followed me so did the rest of mine Apostles And through this faith Aarons Rod budded did beare blossomes ripe Almonds for a testimonie against the rebellious children who grudged to haue him to serue y e Lord in the Tabernacl efor the people The theefe that huÌ„g on the Crosse with me beleeued in me and was saued So excellent a thing is faith that by it are all the fierie darts of Sathan the deuices of the wicked all impediments of the mind queÌ„ched ouercome And they that want the same are in most miserable and hard estate for that without it they are not able to resist the deuill the Prince of darknesse who draweth theÌ„ headlong into endles distruction This faith I say is the sure defence shield of thy saluation my right hand vpholdeth all theÌ„ that put their trust in mee They that beleeue in mee shall alwaies reioyce they shalbe alwaies giuing of thankes I will blesse them and with my fauourable louing kindnesse I will compasse them about as with a shield Verely verely I say vnto thee if thou heare my wordes and beleeue on him that sent me thou hast euerlasting life and shalt not taste of death but shalt liue But those that put not their confidence in mee but goe on still in their wicked waies them I say will I roote out of the earth I wil consume theÌ„ with the breath of my mouth I wil cut them off like grasse and they shal wither like the greene hearbe They that forsake me beleeue not my sayings though for a time they florish make a shewe of prosperitie yet they shall perish consume away as y e fat of Lambes euen like smoke shal they vanish away for the God of this world hath blinded their hearts that the light of my glorious Gospel should not shine vnto theÌ„ who shalbe damned for not beleeuing the trueth but tooke delight in vnrighteousnesse in vanities and lyes The Prince that would not beleeue the words of Elisha the Prophet of mine heaueÌ„ly father who promised plentie of victual to Samaria was troden to death by the people The sonnes in law of Lot beleeued not the words of Lot were destroyed among the Sodomites with fire and Brimstone This vnbeleefe was the ground of the fal of Adam and Eue for had they beleeued y e words of mine heauenly father which he told theÌ„ that in what day soeuer they eate of the fruit of the tree of the knowledge of good euill they should dye the death they had liued but they did not beleeue it but hearkened to the Serpent and lost the freedome of the Garden Verely I say vnto thee he that shall beleeue and bee Baptised shalbe saued but he that will not beleeue shalbe damned and loose the freedome of eternall blisse The sinfull man A sharp coÌ„clusion which doth seeme the summe of all whereby The faithfull ones shall liue for aye and vnbeleeuers die Solace THou conceiuest it aright for they y t beleeue not my gospel they that despise my coÌ„mandements work not my wil though they make a shew of feined holines for a time in the world they doe but beguile themselues whose ioye in the ende shalbe weeping and mourning whose estaste is resemblable to the great and mightie trees of the earth y t men grub vp by the rootes the printe of whose place can be no more seene Yea cursed is that man that putteth not his trust in the helpe of myne heauenly father but reposeth his confidence in fleshly and transitorie meanes as in his owne strength in th'abundaÌ„ce of his riches in the multitude of his great and wealthy friends and in the ayde that commeth of flesh for he shall wither like thâ—e grasse consume away like y e greene hearbe whose streÌ„gth is meere weakenes whose wisdome is meere foolishnes The ChildreÌ„ of Israel putting their trust in their owne strength were slaine of the childreÌ„ of Beniamin Abiiah putting his trust in the helpe of mine heauenly father disstrusting in the power of his owne people preuailed and slewe fiue hundred thousand chosen men of Israel Hezekiah king of Iuda put his whole confidence in the help of mine heauenly father and all that he tooke in hand prospered God is the strength the buckler strong shield of them that faithfully beleeue in him he that vnfeinedly trusteth in God mine heauenly father shal be as the mount Syon which can neuer be moued but remaineth stedfast sure for euer whom no tribulation no storme tempestes of aduersitie nor worldly vanitities can remooue froÌ„ holding fast and surely depending vpon the prouidence of mine heauenly father They that trust in Chariots horses are soone ouercome but those that faithfully depend vpoÌ„ mine helpe and strength staÌ„d fast inuincible for euer and shalbe like the tree plaÌ„ted by the riuers side that bringeth forth his fruit in due season whose leafe shal neuer wither away and whatsoeuer he doth it shall prosper he shall florish like an oliue tree in my fathers house that neuer decaieth he shal inherite the laÌ„d and possesse the holy mountaine that is he shalbe fed releeued while he liueth vpoÌ„ earth and in y e end be partaker of mine eternall inheritaunce which by the shedding of my blood I haue purchased for all them that beleeue which blood of mine remaineth alwaies fresh in y e sight of mine heauenly father to whoÌ„ thou hast thorowe me free accesse with him my self a continual Mediatour for thy sinnes wherfore come boldly vnto the throane of grace come w t a true heart ful assured faith be sprinckled with my blood from an euil conscience keepe the possession of a sure hope of saluatioÌ„ in me without wauering The iust shal liue by faith for if thou withdrawe thy self from trust in mee my soule shal haue no pleasure in thee and
amendment of their liues Death contrarie to their expectation hath summoned them to depart by and by whose long flattering themselues in their follie hath bin the cause of their sodaine destruction as to the Sodomites and men of Gomorra to those of Ierusalem and them that perished in the flood and so diuers others whose harmes may be a sufficient spectacle to see and plainely to behold the end of all senceles securitie But thou wilt pechaunce say why I haue séene many that for their wicked liues were euen markes for other men to poynt at with their fingers and they haue made godly ends and haue departed the world very deuoutly by which showe of repentance thou thinkest their sins forgiuen them but I say vnto thée that whoso goeth on still in his wickednes presuming to haue time enough in the end to cry for mercy he may cry and not be heard make no tarrying therefore to turne vnto the Lord let true repentance be thy dayly and continuall exercise examine thine own conscience search and see whether Sathan haue not thruste into thine heart this presumption if so cast it out speedely and follow not the greater number to doo euill accustome not thy selfe to sinne trusting in thine aboundance but imbrace my former counsaile stande not in a foolishe hope to repent at last be not deceiued let not Sathan hinder thée with his subtle deuices but resist them all manfully for I know thou canst not saye mine hearte is cleare from them canst thou speake thy conscience The sinfull man Alas my conscience dooth accuse me guiltie of them all I must confesse my carelesse life hath well deserued thrall But loe in hope I hold by thee my sinnes I will declare To thee who dooth already see that they corrupted are Wherein I liued long secure bewrapt in wealth at will I runne a race that now I rue and lingred long in ill Uouchsafe that I with heart hand may now restore againe The things which I by fraud haue had of any man for gaine And shewe what further dooth belong to traine me to thy blisse Uouchsafe to shew that I may come where all true Solace is Solace SEing then that thou doest confesse that thou hast bene hindred by these deuices and lets of Sathan and hast nowe a feling of thy corruptiō former wicked life beware thou giue not place herafter to his wiles but by a firme faith and confidence in mee withstand him and his ministers the world and the flesh for as the wickednes of the wicked shal not hurt him whensoeuer he truely vnfaynedly repenteth so shall not the righteousnes of the righteous auaile him whensoeuer he offendeth Repente thée therefore of thine offences past and from henceforth kéepe thee vpright in all thy dooings that there maye be ioye in heauen for thy repentaunce And for as much as the daye is so farre spent and the nighte so néere and that thou haste promised to make restitution of the things which thou hast wrongfully gathered go thy wayes performe it accordingly and beware of kéeping backe any thing leaste thou be taken in thine hipocrisie and rewarded with Annanias and Saphira who for kéeping back some of the price of their owne field were striken with present death how much more then shall mine heauenly father punish thée if thou keepe any thing backe that is none of thine owne In the morning I will be here againe in the meane time be carefull of thy promise finish it faythfully and too morrow will I further direct thée in the residue of thy course to eternall life The sinfull man Then will I hasten me away to finish it in haste And in the morning hasten me againe to thee as fast The end of the Thursday or fourth dayes conference ¶ A prayer for true repentance OH Lord my god father of meruailous louing kindnes who in my greate slumber and sleepe of sinfull securitye hast awakned me and by thy sweete and welbeloued Sonne Iesus Christ called me out of darknes to light out of errour to the trueth and haste opened the eyes of mine hearte to see mine owne corruption vouchsafe oh Lord for that thy sonne our Sauiour Iesus Christes sake that as hee hath called me to the ende I should giue ouer the wayes of wickednes to walke in thy wayes and lawes to for sake sinne cleaue vnto righteousnes slye Sathan follow thee I moste humbly beseech thee to accept mee againe for his sake into thy fauour who long haue erred and gone astray to forgiue mee who haue offended thee and who am moste ignoraunt how truely to return to the and to repent my former corrupt and most sinfull life But vnto thee most mercifull Lord god in the name of Iesus Christe thy deare Sonne I prostrate my selfe in all humblenesse of heart bewayling my filthines and lamenting the frowardnes and corruption of my former life humbly appealing vnto thy mercies as one who haue rebelled moste traiterously against thee and most wickedly and wilfully transgressed thine holy precepts and will And yet suche is thine vnspeakeable mercy that thou hast most louingly warned mee to forsake mine euill and peruerse wayes and vntoward imaginations which I haue heretofore accompted most right and deare And which now by the light of thy counsailes I vnderstand to be altogether wicked altogether frowarde foolishe and meere vanitie it selfe I now feele mine owne corruption swete Iesu mine owne blindnes and error and perceiue thy wisdome which is infinite thy mercies vnspeakeable and loue aboue measure whereby sweet Iesu I am striken with a desire to be vnburdened of the weight of this mine obstinat errour which by the illusion of mine aduersarie Sathan I haue followed with such greedines that without thy meere mercies I haue no hope of saluatiō Extēd therfore o father of mercy for Iesus Christes sake thy fauour vnto mee againe and deale not in iustice as my deedes haue deserued but giue me that godly sorrow that true and vnfayned sorrow for my sins which may mooue in me repentance vnto saluation which may kill and speedely mortefy all euill desires all the corrupt affections and vngodly motions of the world and flesh the deceites of subtle Sathan whoe goeth about lyke a Lyon seeking whome he may keepe back from that most acceptable worke of true repentaunce And thou good Iesu knowest what and how manie and great are the letts and wiles which he vseth in laying stumbling blockes before the feete of those that endeuour thēselues to returne to thee And my wil which is peruers ready to yeeld vnto him slacke in comming vnto thee pulleth me often-times backward and suffereth me not to doe that which I should but thrusteth me forward to doe that which I should not to followe darknes and to forsake the light so louingly profered Oh good Iesu consider these conflictes of mine Looke vppon the want which I haue of thine holy spirit without the
deede a most daungerous enterprise no doubt vnto them both But it is lawfull they say for a man to ouerthrowe his owne deede if it bee not formall if it want the wordes that binde as fast as yron fetters yea though he can confesse that his meaning was so yet they say that the lawe telles him it is voyde and that he is at libertie to take the aduauntage if he will yes it is all fish that comes vnto the Net men will spende more then the valew but they wil proue them selues to swerue from their owne meaning A lamentable thing that lawe the mistris of Iustice should bee so darkened through the hard consciences of men that she should seeme to plucke in her hande from giuing euery man his right contrary to the true meaning of the lawe maker and to the purpose of this Commaundement which as it forbiddeth openly to giue false testimonie in any matter so to doe any thing to the hinderaunce of other men in goodes or good name The last Commaundement forbiddeth thee not onely as before is sayd to take away any thing by fraude or violence from thy neighbor which was by the action or deede doing but this commeth neerer to search thy verie hearte and to reprooue the verie desire of things that are thy neighbours as his house his wife his Seruant his Maide his Oxe his Asse or any thing that he hath Thou art commaunded to settle all thine affections thoughts and desires of thine heart onely in God myne heauenly father But if thou be caried away with the desires of thy neighbours goods howe fulfillest thou this Commaundement Wherefore it behoueth the to cast away these vngodly desires of thy neighbours house his Land his liuing his commodities and profites and with a determinate consent to place them on good things on things that may be equally beneficiall to thy neighbour as to thy selfe that in heart thou maist by a true faith assure thy selfe that thou louest God aboue al things and thy neighbour as thy selfe Thou knowest th t I haue paâ—de the ransome both for thy body and soule and therefore keepe thy selfe vnder mine obedience without letting thy thoughts runne hither and thither to inkindell such desires in thine heart as will not be quenched vntill it breake out into such an inexstinguishable flame of burning affection to thy neighbors goods that it burne vp and consume all loue and feare of mine heauenly father and so tye thine imaginations altogether to the Pillers of such vanities as may drawe thee into destruction both of body and soule But some will say why it is lawfull for me to thinke what I list who can controll me It is a common saying that thoughts are free but although it be free to thinke as in deede in respect of men thoughts are not seene nor vnderstoode as of one by another But there is one that searcheth the verie heartes and raines in whose sight the thought appeareth manifestly wherein he expecteth and willeth such obedience to be as it may carrie with it a shewe of loue to him aboue all things and to thy neighbour as thy selfe Thou hast bene warned before in the other Commaundements to beware of such a resolute and determinate desâ—re of thy neighbors goods as carrieth with it a full perswasion will to haue it accomplished which thou hast heard to be an equal offence in y e sight of mine heauenly father with the deede it selfe But in this commaundement thou art forbiden to giue enterteinmeÌ„t to the very bare thought notwithstanding thou giue no resolute consent thereunto namely that if thou haddest fit oportunitie thou wouldest performe that wherunto thy thought hath moued thee Thou must not I say suffer thy thoughts to wander by carnall libertie vpon vaine and wicked things but vpon those things that are good and godly where euill thoughts are there is not loue that loue which is required of thee towardes mine heauenly father for that loue thinketh not euill against him whome it loueth neither doth it reioyce in iniquitie that loue oughtest thou to beare towardes thy neighbour so shall thy thoughts be preserued from thinking any euil or preteÌ„ding any wrong against him for he that truely loueth another imagineth nothing that he knoweth may be hurtful or a hinderaÌ„ce vnto him as in wishing his goods house or land or any other thing which is proper vnto him Of which thou canst not cleare thy selfe no not of a setled and resolute consent to desire thy poore Tenaunts house and liuing which in the ende brought foorth the verie effect of thy desire by pulling it from the poore man in deede nowe thine owne experience can tell thee that the thought brought foorth the desire and the desire neuer was quenched vntill it had accomplished the thing desired which is an argument sufficiently strong to prooue that euill thoughts wherein are settled no certeine consent are to be subdued for otherwise they will thrust thee forward in the broade way that leadeath vnto destruction Nowe therefore if such danger lye so secretly lurking in the thought which daunger men least suspect it behooueth thee to looke about the and to resist al euill not onely of the outward action of the determinate consent or in the word but in the very thought Looke into this commaundement and into thy corruptible nature y t bringeth forth the weedes of wickednes in such plentifull maner as thou shalt feele not only wickednes in thy thoughts in thy desires and resolute purposes but in thy verie actions and dealings amongst men And so to haue manifestly transgressed the whole Lawe for which transgression there is due the iust reward of death The sinfull man Alas then in what case am I if death be due to mee What doth auaile y t I haue heard so many things of thee What shal I do mine heart impleat with fearefull pangs of woe Had bene as good at first as now to yeeld vnto my foe Solace WHat hast thou so soone forgotten that thou hast a Mediatour me Iesus Christ who haue satisfied and fulfilled all things to thy discharge And that I remaine with mine heauenly father for euer making intercession for the forgiuenesse of thy sinnes Turne vnto me in forsaking thine euil and wicked life and I will appease mine heauenly fathers wrathe so that in mercie hee shall returne againe vnto thee as thou hast heard Thou hast in these former Commaundements heard all thine infirmities reueiled thy wicked life reprooued and thy corruption manifested for that feeling and perceiuing thine vnrighteousnesse and setting the same as it were face to face with the lawe thou maist see thine owne wretchednesse wherby thou mightest stand conuicted in thine owne conceites of all merites of thine owne and be forced to flie vnto me whose righteousnes shalbe reputed thy righteousnesse mine obedience thine obedience my merrites thine and my death to purchase thee eternal life Wherefore
done all that thou canst thou art an vnprofitable seruant He that breaketh one commaundement is guilty of all 2 Cor 3 5. Rom 8.8 The first coÌ„maundement Gen 1·1 Act. 14.15 Gen 56 2.4 Exod 12.2 Rom 6.20 Heb 2.14 By the death of Christe are we deliâ—ered from the bondage of Sathan Christ hath answered that discharged vs of that we remaine accursed for Mat. 4.10 Act. 2·20 21 Heb. 11.6 Luk. 4.8 Psal. 44.20.21 Mat. 4.10 We must worship God as we are coÌ„maunded in his worde In all our sutes we must flie vnto god through Christ. It darkneth the mercies of Christ to ioyne anye with him in prayer Esa. 45.21 Heb 1.3 Esa. 44.21 Reuel 22.9 The 2 commaundemeÌ„t Deut. 4.15 We muste make vs no graueÌ„ Image Psal. 97.7 Wis. 15.4 A foolysh obiection Sap. 11.5 Rom. 1.23 The naturall deuises and foolish conceites of men preuayle not with God Luke 8.12 The true worship of God is hearing and doing his word God is a ielous God Hos. 2.4 God is merciful vnto thousands of theÌ„ that loue him and keepe his commaundements The word of God is the onely rule whereby wee must direct the worshiping of him Rom. 8.15.10 Gal. 5.4 Iohn 14.23 2. Cor. 3 The lawe the ministrie of death The third coÌ„maundement Not onely periured persons but all those that vnaduisedly vse the name of God are guiltie of the taking of his holy name in vaine The tongue bewrayeth the affeâ—â—ion of the heart The Lord wil not hold him 〈…〉 abuseth his name A lamentable thinâ— that one man will not beleeue another without swearing In things that we are allowed to sweare we must sweare by none other then by God himsel And why Mat. 5.34 Heb. 6.16 Iohn 1.1 1. King 8.31.32 Proueb 13.13 The 4. Commandement Gen. 2.2.3 What wee ought to doe vpon the Saboth day Esa. 56.2 Esa. 5 8.13.14 The chiefe hallowing of the Sabboth day is ceasing from sinne Housholders are bound to see their families vpon the Saboth day to serue God and to auoyde euill The vntowardnesse of children and seruaÌ„ts doth argue the fathers and masters coldnes in the seruice of Cod. we must serue God not onely on the Saboth day but euery day howe Gal. 5 24. Col 3.5 We may accompt the Saboth onely ordeined to take our bodily rest in The Saboth day abused We haue free passage to God through Christ. It is the free mercie of God in Christ that iustifieth vs. The seruice of God that is not ioyned with the loue of our neighbour is not acceptable 1. Io. 5.2 A testimonie who are the children of Cod. 1. Ioh. 3.15 The fifth coÌ„maundemenâ— Mat. 15.4 Mar. 7.10 Disobedient children God will punish Rom. 13. â— Whome we ought to reuerence The office of a Magistrate most necessarie being duely execucuted The benefite that the Magâ—strate bringeth vnto the common-wealth by executing his authoritie Rom. 13.4 1 Tim. 5.17 〈◊〉 ministers of the word of Gâ—d worthy double honour Preachers the 〈◊〉 of our soules The father ought to haue a care to the bringing vp of his Children and seruanrs Magistrates ought to haue a care to execute their dueties The Ministers Preachers ought to shewe the wil of God not only by word but in life The negligence of Parents dangerous Magistrates ought to haue a care to their dueties Sparing of Iustice dangerous Three things lets vnto iustice Ministers 〈◊〉 Preachers ought to regard their calling Mat. 21.19 Mar. 11.13.14 Preachers must beware least they showe themselues as trees that beare onely leaues and no fruite The 6. Commaundement We must not kill the mâ—aning thereof We must releeue our brethren wherin we are able Hardnesse of heart an argument of little christianitie Ier. 22.13 we ought not to withhold the workemaÌ„s hire An error in the wealthy We must auoyde this crueltie to theit brethreÌ„ This now a dayes not accompted crueltie â—hat can be cloaked with some cuÌ„ning deuise A vaine imagination 1 Ioh 3 2â— Mat 5.20 A notable example of coÌ„passioÌ„ in Iob. Iob. 19.12 mat 25.41 The 7. Commaundement 1. Cor. 10.8 Adulterie an henous offence against God Iob. 31.11.12 Pro. 6.31 1. Thes. 4.3 1. Cor. 6.9 A vaine and wicked excuse The excuse of the frailtie of our flesh a vaine excuse 1. Cor. 6.15 The principal meanes that drawe vs to lust That which we little suspect soonest ouercoÌ„meth vs. Math. 5.28 Euil thoughts forbidden Mariage a meane to auoyde fornication· 1. Cor. 7.36 Chaste wedlocke pleaseth God Idlenes must be auoyded The companie of the wicked to be auoyded The shameles slaues of Sathan Their examples pernicious They that caÌ„ roll out an howres talke of his filthy behauiour are nowe reckoned merrie and pleasant conceated fellowes and more esteemed then the ciuill men 1. Cor. 15.33 Mar. 7.21 Ephe. 5.6 The eight coÌ„maundemeÌ„t whereby we are forbiden to steale What is ment by stealing We may vse no meane to enrich our selues to the losse of another man Our owne vnwiâ—lingnes to be ill dealt withall shuld guyde vs to deale well with other Our priuate gaine hangs in our light that we can not see when we do wrong to other men 〈◊〉 were good 〈◊〉 euery rich 〈◊〉 would consider this The couetous man robbeth many Loue the beâ—â— rule to measure our doing with other men Men of occupation must looke vnto their dealingâ— Vsurie cannot excuse it selfe Pro. 28.8 Psal. 15.5 Mat. 6.34 The ninth CommaundemeÌ„t wherin we are forbidden to beare false witnesse Mat. 19.18 We may not hurt the credite or good fame of our neighbour Deut. 19.18.19 A punishmeÌ„t prouided for such as did hurt their neighbour in goods or good name The tongue an vnruly euill The Iudge must be circumspect in giuing iudgement Things to be auoyded of a iudge A great offence before God yea a most execrable offence to gâ—â—e iudgement against the trueth Pro. 14.23 wresting meÌ„s words and writings to a coÌ„traâ—ie meaning is to be auoyded Mat. 26.61.62 The wordes of Christ wrested to a wrong sence A pernicious practise A foolish and mod wicked deuise to ouâ—â—throwe a mans owne deede when his conscieÌ„ce can accuse his meaning to be so Many spend great summes of money in Law to proue them selues to swerue froÌ„ their true meaning The tenth coÌ„maundement wherein we are forbidden to couet any thing that is our neighbours Luke 10.27 We may not suffer our thoughts to wander after vaine desires Although thoughts are free God will one day take accompt of them Our thoughts although thei be not accompanied with a resolute intent to doe the thing is to be auoyded in euill 1. Cor. 5.6 Loue thinketh not euil Thought bringeth foâ—â—h desire and the desire neuer leaueth vntill the purpose be brought to passe By the lawe is our corruption reueiled The righteousnesse of Christ reputed ours By the lawe we see that without Christ we can not be saued We may not grudge or murmure when we are in any trouble we must arme our selues to fight against Sathan his wicked