care to bee helped It is the trauailing and heauie laden soule that sigheth to be refreshed It is the sinner that thinketh of all sinners he is the chiefest 1. Tim. 1.15 which longeth for pardon And to ende Matth. 9.13 as Christ came not to call the righteous but the sinners to repentance so assuredly it is the sinner I meane he that in déede féeleth the waight of sinne and knoweth his owne miserable estate by reason of it and the punishment due vnto it I say it is that man and that woman that séeketh what way to be discharged and none else Que. And howe doe wee knowe the greatnesse of our sinne and the horrible punishment due to the same Ans We knowe it saieth the booke by the lawe of God rightly vnderstoode the summe whereof is contained in the ten commaundements Rom. 3.20 For by the law commeth the knowledge of sinne saith Saint Paul and reade the 7. Chapter from the 7. verse to the 13. and marke it Fitly then followeth the first part of my diuision of the Catechisme before to wit the lawe Que. What is the first Commaundement Ans Thou shalt haue none other Gods but mée Que. What is the meaning of this Commandement Ans The Lorde straightly chargeth vs in this Commaundement The Booke that wee worship GOD alone Which worship standeth in 4. pointes First that wee loue God aboue all Secondly that wee feare God aboue all Thirdly that wée make our prayers to none but to God Fourthly that wee acknowledge God alone to be the guider and gouernour of all things of whom we receiue all the benefites that we haue and therefore that we trust and stay vpon him alone Que. Can we doe any of these things vnlesse we know God Ans No it is impossible for all these dueties spring of the knowledge of God and the more we knowe him the more we loue him the more wee feare him and euery way serve him Que. And what is the first point of the knowledge of God Ans To knowe that there is a God without which knowledge saith the Apostle no man can come vnto God Hebrues 11. â— Que. What wayes haue we to know that there is a God by Ans First wee knowe by the creatures that there is a God Psal 19. For the heauens declare the glorie of God and the firmament sheweth his handie worke saieth the Prophet To whom agreeth the Apostle also saying that Rom. 1.19 That which is to bee knowen of God is manifest in them For the inuisible things of him as his eternall power and Godhead are seene by the creation of the world c. As by the greatnesse of this worlde and of many particular creatures in it as also by his making all things of nothing wee sée his great power by the varietie and notable order of the creatures we sée his wisedome and by the vse that wee haue of them wee sée his goodnesse c. Que. Howe else knowe we that there is a God Ans By his worde written as our fathers in olde time did knowe him because they heard him speake to them For by his worde he is to vs as by his audible voyce he was to them vnlesse we be Infidels Que. Thirdly howe Ans Thirdly The spirit of GOD knoweth the things that are of God and doeth reueile them saith the Apostle amongst which this is one that there is a God Which the same spirit doeth so ingraue in euerie one that is elected as he that féeleth not himselfe past doubting of it is verie iustly for to feare he belongeth not yet vnto the Lord. Que. Fourthly how prooue you there is a God Ans Euery mans conscience accusing him fearing him when he doeth euill excusing him and comforting him when he doeth well telleth him plainely there is a God which punisheth euil â—nd rewardeth good And their reason â—reuaileth with the most desperate â—hat euer was or is at some time or oâ—her more or lesse Que. Howe many Gods are there Ans But one onely God And that â—o my heart I prooue First by the scripâ—ures There is one Lord one faith one â—aptisme one God and father of all Ephes 4.6 1. Tim. 2. And â—n an other place There is one GOD â—nd one mediator betwixt God man â—uen the man Iesus Christ Secondly by al â—he prayers of the godly in the Church which are directed but to one only God and therefore wee knowe there are no moe Thirdly by this commandement where he saith not Thou shalt haue none other Gods but vs but in the singular number none but me Fourthly â—y the consent of Gods Church which hath euer from time to time condemned them as heretikes which said there were any mo And lastly by reason For God is infinite and there can be but one infinite Therfore but one God c. Que. Howe many persons are there Ans Thrée persons As first I learnâ— by the third of Matthewe where the father speaketh from heauen and saieth This is my beloued Sonne Matth. 3. heare him The sonne is baptised and the holy Ghost like a Doue descendeth Secondly by the words of Christ Goe teach all nations baptising them In the name of the father of the sonne of the holy Ghost If there had béene any more persons Christ would haue named them and haue commaunded the same to bée done in their names also Or else there is inequalitie in the Godhead therefore we knowe there are but thrée persons and no moe Que. What is God Ans No man is able to define fully what God is in his essence But wée must content our selues to knowe him by his attributes namelie that hee is strong mightie mercifull wise slowe to anger of great goodnesse and so foorth as he is described vnto vs by himselfe in his worde Que. What is nowe the first duetie â—hat springeth of the knowledge of God Ans Of this knowledge of God ariseth first a true loue of him before and aboue all things whatsoeuer Which â—s when my heart euen effectually féeâ—ing how wonderfully he loued me first â—n electing creating redéeming and iustifying me in Christ Iesus besides infinite benefites else bestowed in bodie and mind vpon me doth euen burne in affection towards him againe submitteth it selfe wholy to him serueth him with chéerefulnesse maketh in trueth more account of him and his will than of all the worlde yea than euen of mine owne saluation if they could come in comparison together Que. Howe prooue you that I am thus bounde to loue God Ans It is prooued by Christ our Sauiours words He that loueth father or mother sister or brother wife or child Matth. 10.37 or any thing more than me is not worthie of me by the practise of the blessed Apostle who when he knew Christ once accounted those things which were vantage vnto him losse for Christ his sake yea euen all things he esteemed losse for the excellent
my soule and whatsoeuer I am within or without of thée I had all and to thée my gratious God I owe them all againe Yet sée ah wretche and wofull plight although thy goodnesse to mee farre passeth all masters their seruaunts and my duetie to thee more due ten thousand times than any mans vnto his master yet is my disobedience greater the sinne of my soule more grieuous and the whole coursâ— of my wicked life more opposed to thy will than euer was any earthly seruaunts to any hard and euill master For he will doe something that hee is bidden but I haue done nothing as I plainely sée by viewing of my life and as my conscience telleth me being priuie to my pathes For haue I loued thée as I ought Namely euen with all my heart with all my soule with all my strength which is the first thing that is commaunded me in this commaundement If I haue done it then haue I loued thy worde and euery way made that account of it that I ought For Dauid thy déere seruaunt loued â—hée and beholde what he saith Thy worde vnto mee was sweeter than the â—onie and the honie combe Ieremy â—hy Prophet loued thée and sée what â—ollowed Thy wordes were found by â—im and hee did eate them and they were vnto him the ioy and the reioysing of his heart And a number moe such â—xamples haue we whereby we learne â—hat there is no true loue of thée in vs â—nlesse there be ioyned thereunto a syncere and feruent liking of thy worde Now forasmuch as I am guiltie to my selfe that I haue not had that care of thy worde that I ought to reade it to heare it to learne and séeke it and euery way to shewe my loue toward it therefore O deare Father to say I haue loued thée as I ought with all my soule and power alas I dare not alas I cannot For much more occupied might I haue béene in the meditation of thy Lawe than euer I haue béene I confesse it O Lorde I confesse it euen with griefe of heart And therefore if thou werst not a God most mercifull I euen for this one thing were a wretche most miserable The like might I say of that light and little account that I haue made of thy Ministers which béeing another braunche of the loue of thée bewrayeth my want vnto mee But sée yet further howe greatly my heart hath fayled in louing of thée For looking vnto my selfe a litle déeper beholde euen such thinges as flatlie and directly are contrarie to the loue of thée alas I sée them to haue béene and to be at times in mee most horrible To murmure and grudge to repine and be offended with any crosse or griefe whatsoeuer laide vpon mee by thée or not euen willinglie to accept it as the messenger of a gratious friende to seeke any wicked meanes to bee eased of it is contrarie to that loue that wee owe to thée And howe fraile my selfe haue béene herein thou searcher of hearts knowest it well and I wretche most weake with ruing heart beséeche thy pardon Againe to suffer the worlde or any glistering glorie thereof further to creepe into our heartes and to tickle vs with delight and liking than it ought is a thing â—â—at contrarie to the loue of thée For so we reade 1. Iohn 2. Loue not this worlde nor any thing that is in the worlde For If any man loue this world the loue of the father is not in him To drawe backe also my helping hand from those that are in néede and not with readie heart and willing minde to comfort their poore estate with whom thou hast dealt more hardely than with mee I knowe it bewrayeth a want of loue to thée 1. Ioh. 3.17 For so I learne Whosoeuer hath this worldes good seeth his brother neede shutteth his compassion from him howe dwelleth the loue of God in him But these O Lord haue taynted somtimes this heart of mine and therefore I haue not loued thée as I ought But what should I say when I viewe in my selfe howe my flesh and my heart runneth backe as it were to hide it selfe when I thinke of any persecution to be abidden for thée and thy trueth and specially when I looke vpon these horrible torments that some of thy Martirs haue suffered oh what want of loue bewrayeth it to me My houshold and familie my children and charge my life and present estate steppe in vnto mee as Peter once did to his master Matth. 16.22 drawe me aside and whisper in mine eare to saue my selfe if that day come and my power fayleth with courage to anâ—were as then my Sauiour did Come after me Satans your counsell is not good neither sauour you the things that â—re of God so that euery way I sée I â—oue thée not my God as I should Looke â—t my behauiour when I sée or heare â—hy name dishonoured any way and I â—muther it vp I hold my peace I make â—s though I heard it not yea and someâ—imes I approoue wickednesse with my â—aughter and I breake not out in zeale â—f rebuke No I that hearing as much â—y any worldly friende would readilie â—hallenge the wrong and hotly séeke â—euenge therof in thy cause and for thy â—ake I haue no heate nor courage but â—ither persons place daunger or some â—ircumstance or other quencheth my â—eart tyeth vp my tongue and maketh â—e like a traitour to my Lorde and â—aster What might I say of that seâ—ret misliking that somtimes wil créepe 〈◊〉 closely into my minde of the poore â—state of Christ in his members here on â—arth Christ liketh me not so well when he lyeth in the stable Luke 2. in the manger when he flyeth into Egypt for his life Matth. 2 13. when he hath not an hole to lay his head in except it be in a colde prison as he doeth when he rideth to the Citie and the people cutting downe bowghes of Palmes strawe them in the way spread their garments and crie O Zanna blessed be he that commeth in the name of the Lorde Matth. 21.8 as when they séeke to make him a King and the worlde doeth séeme his friende No my heart will euen slippe sometimes priuilie into this wish O that the Gospell and the worlde might alwayes be friendes and goe hande in hande So that liking not euerie way so well in trueth of Christ in pouertie as in plentie and feeling not my heart so well contented to begge and suffer with him as to rule raigne with him there is not that loue in me towarâ— him that ought to be Againe mark hoâ— I faile in publike assemblies to heare 〈◊〉 word to pray such like when I mighâ— bee present if I would Marke howâ— negligent I am in publishing the prayses of my GOD and labouring thereby to drawe others to a greater liking of him with a number such like wantes and O loue of GOD in mée no loue in
Gods commandements I hate him intend what I can will I not beléeue it is it not possible to make vs féele our fault and to sée our sinne in this behalfe will wee still chalenge the Lorde with our good intentes and honest meanings as wee thinke when yet his owne tongue speaketh it that if I eyther serue with him any other as saints Angels images or whatsoeuer or him alone after any other way than he prescribeth I loue him not but hate him yea euen extremely hate him and shall at his handes finde the rewarde of a deadly enemie to his glorie Nowe Christ for his mercies sake touche vs and giue vs féeling Secondly let vs marke againe in these the comparison of mercy and iudgement together how farre the one excéedeth His enemies and haters of his will he punisheth but to the thirde and fourth generation but sheweth mercie to thousandes of them that loue him and kéepe his commaundementes Who woulde not serue then and onely serue a God of such a nature Yea what heart is it that will not séeke to please according to his will so good a Lorde as powreth mercie so long after his decease vppon his ofspring and posteritie Last of all it is verie worthie obseruation howe that speaking here of his commandements he placeth loue before it saying he will shewe kindnesse to thousandes of them that loue him and kéepe his commandements As though he woulde haue vs knowe that these two cannot be separated but whosoeuer frameth himselfe to obey the Lorde he must néedes loue him before for out of that as out of his fountaine and proper head floweth the other not accepted else nor liked of if it doe not and contrariwise if wee doe loue the Lorde in déede in trueth in veritie then will wee keepe His Commaundementes marke it His Commaundementes he doeth not say then will hee deuise this thing and that thing with twentie things moe of a good minde and meaning to please GOD withall but we will then kéepe His Commandements that is wee will then séeke and search wee will then reade and heare euerie man wee will endeuour to bee instructed what GOD in his worde hath prescribed vs to doe and wee will kéepe His commaundementes Nowe then once againe euen as the bloud of Iesus Christ is deare vnto vs let our brethren of the Churche of Rome for so wee yet call them in hope of amendment looke and marke what loue of GOD is in them Héere is a note and else often repeated in the Scripture to knowe their loue by Alas they deuise lawes wayes and meanes euerie day to serue GOD withall of their owne heades but his prescribed rule in his worde they vtterly contemne and neglect Now where true loue of GOD is out of it floweth a burning constant care to kéepe His commaundementes not our owne They kéepe their owne and with fire and fagot doe reuenge the breach of them but the Lordes worde not so with abstayning from this meate and that meate this day and that day with single lyfe though most impure with prayers in an vnknowen tongue and thus often repeated ouer and ouer with crossings and créepings Paxes and Beades holie water and Creame Ashes and spittle with a thousande such things haue they deuised to worshippe the Lorde and who so breaketh these an Heretike hée is a runneaway from the Church cite him and summon him excommunicate him and imprison him burne him and hang him yea away with such a one for he is not worthie to liue vpon the earth But if he blaspheme the name of the Lord by horrible swearing Reade the L. Cobhams last examination in the beginning of it if he offende most grieuously in pride in wrath in gluttonie and couetousnesse if he be a drunken alestake a ticktack tauerner kéepe a whore or two in his owne house and moe abroade at bord with other men with a nūber such like gréeuous offences what doe they Either he is not punished at all most commonly so or if he be it is a little penance of their owne inuenting by belly or purse or to say a certaine of prayers to visit such an image in pilgrimage c. But all this deserueth neither fire nor fagot Is not this for that man of sinne to exalt himselfe against all that is called God or that is worshipped Can it be denied but that he that punisheth the breache of his owne lawes aboue the breache of Gods lawes in that preferreth himselfe before GOD Surely it cannot it is too plaine therefore once againe remember that the loue of God in man or woman draweth them to the kéeping of His commandements set downe in the worde and not of their owne constitutions deuised by themselues And thus much in briefe of this commandement The examination of the conscience Nowe if I woulde fruitefully meditate and thinke of this commandement secretely and shortly with my selfe as I did of the former then consider I that as in other so in this also little is said and much is meant part is put for the whole and in the negatiue the affirmatiue is implyed Therefore thus doe I take the commaundement as if it were saide Thou shalt not worship me with any carnall earthly superstitious or outward deuised worship by thy selfe namely not by images but in heart in spirite in truth as is commaunded in my worde Which when I knowe if I would at any time rip vp this heart of mine and disclose vnto my selfe my secrete guilt and sinne herein against my God I carefully consider and as I can in minde beholde howe I haue euer serued the Lorde or thought in iudgement that he might be serued And peraduenture I finde that liuing in the daies of superstition and blindnesse ignorant of God and his truth for feare weakenesse with others I haue bowed my knée to Baall worshipped stockes and stones or as I thought GOD in them euen béene polluted with grosse and grieuous idolatrie For which if it so haue béene what can I say Shall ignoraunce excuse mée Did I labour then and euer by all meanes possible to attaine to knowledge Or liued I rather carelesly as others did thinking it good that many followed and hauing or séeking no better grounde for my conscience than the practise of my forefathers kings and gouernours If of this latter my heart condemne me how should my ignorance excuse me since it was so plainely wilfull Shall good intent or my good meaning stand for warrant before my God Ah howe shall he that gaue me in charge expresselie that I should not doe what séemeth good in mine owne eyes but what he commanded accept for excuse my wilfull and stubborne disobedience Neyther ignoraunce therefore nor intent may warraunt so witles walking before the Lorde but onely pardon in Christ Iesus my Sauiour But if eyther age which then was young or other prouidence of the Lorde haue freed mee alwayes from so grosse idolatrie yet séeke
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
Nothing but a man may euen aswell doe the one as the other thought he And in trueth it is a notable saying of Hieron Note Vilium est hominum alios viles facere qui suo merito placere non possunt placere velle aliorum comparatione It is the propertie of a vile nature to seeke by tales to make others vile or by a comparison with others whome they presse with their prattles to come to be accounted of when simplie and truely there is nothing in themselues worthie of coÌ„mendation Filthie therfore foulâ— it is to be a false reporter And what better is it to be a willing hearer of all detractions brought vnto me of others Doth not euen the same God and lawe condemne this also aswell as the other Thou shalt not receiue a false tale sayth the lawe no not receiue it I say Exod. 23. and marke it well Math. 7.1 Iudge not sayth Christ and yee shall not be iudged for with what iudgement yee iudge ye shall bâ— iudged and with what measure ye mete it shal be measured to you againe Hee that hath itching eares to heare of others shall reape for rewarde himselfe as priuie spéeches to his owne discredite Hieron ad Nepotian Take héede therefore sayth a godly father that thou neither depraue thy selfe anie man neither yet willingly heare others doe it But flie to heare as thou wouldest flie to speake what tendeth vnto slander For as he that speaketh euill hath the deuill in his tongue so he that heareth euill hath him in his eare It is the poyson of friendshippe and the verie cutthrote of all amitie betwixt man and man to loue to heare what péeuish tongues shall séeke to speake For soone créepes it in by mine â—are that will neuer créepe out againe whilest the breath is in mee Let no proofe be brought for it and neuer so much against it yet stickes the scarre of â—uspition still and something I thinke â—o the blotte of my brother though I â—an be content not to credite all This â—pen eare so gréedie to heare and not â—isely waying who telleth it of whom 〈◊〉 what manner to what ende with such like circumstances what losse hath it laide full manie a time vppon both men and women What hatred what enuie what ielousie what suspition what disquiet thoughtes and grinding greife hath it settled soundly in manie an one Howe stealeth it the loue of man from his wife of father from his childe and of friende from his long and liked acquaintance Howe alienateth it the heart of a true seruant from his maister if he will yéelde to what his fraile fleshe will assuredly pricke him And howe manie a maister hath shaken off through spéech of hate light pick-thankes such trueth and loue such seruice and strength as neuer after coulde in like manner be gained againe with goulde But what should we say There is no mischiefe to the mischeife of the tongue and therefore no question but a danger great to attende vnto it without good discretion Then to procéede to the thirde If telling and hearing the deprauinges of the wicked be forbidden must it not also néedes be euill to beléeuâ— them Certainely much more For iâ— is a degrée further to beléeue the report that is made vnto vs than to heare it And if a man ought to be slow to speake when he is not certaine much more should he be slowe to beléeue what may be false before he knowes it Sée therefore howe the Lorde speaketh to such among the Israelites as were to punish the offenders Deutro 13 1â— If thou heare sayth he concerning any of the cities which the Lorde thy God hath giuen thee to dwell in wicked men are gone out from among you and haue drawen away the inhabitants of their citie saying let vs goe and serue other gods which you haue not knowen then thou shalt seeke and make search and inquire diligently if it be true and so forth What I pray you might meane this repetition of wordes to séeke to search to inquire and that diligently but to admonish vs what a fault it is to condemne before we knowe and to beléeue what euer we heare by and by Likewise againe if an idolater were accused and had but one witnesse against him Deutro 17. â— he might not be put to death vpon the testimonie of that one but at the mouth of two or three witnesses shall he that is worthie of death die sayth the Lawe all to teach vs that we may not be light of beléefe when we are whispered in the eare against a man and by and by kill him in our heartes by ceasing to thinke well of him any more vppon one reporters spéech For to robbe him of that credite in my heart that hee had before with me vnlesse he deserue it is a branch of murther as hath before béene prooued Againe as Salomon sayth of answering a matter before a man heare it that it is follie and a shame to him that doth it so say we and thinke we of beléeuing a matter before we knowe it Prou. 18.13 for it is as true Gen. 39. Is it not registred of Putiphar Iosephes maister to his blemish as long as euer the worlde indureth that hee was too credulous Was it not a blotte in Dauid and so by gods speciall wisedome left vnto vs to consider of it that he would beléeue so quickly a false flattering Siba against his trustie and most true hearted seruant Mephibbosheth 2. Sam. 16.1 But what should I heape vp examples May not euen euerie mans conscience tell him that the fault is not litle the discredite whereof God hath left vnto vs but in one example I conclude therfore this matter of light beléeuing such tales as vngodlily and falsely are made vnto vs with the spéech of wise and experienced Syrac in his booke Blame no man sayth he before thou hast inquired the matter vnderstande first Syrac 11.7 and then reforme righteouslie giue no sentence before thou hast heard the cause neither interrupt men in the middest of their tales God giue vs the vse of it For great is the hurt of light beléefe both towardes bodie and also soule Que. Yet there remaineth one thing more in the booke Ans It is true and that is this In priuate offences to speake anie thing although it be true to the hurt of our brothers good name if by priuate admonitions he may be wonne is a branche and a breach of this commaundement The Apostle Peter prooueth it when he sayth thus But aboue all thinges haue feruent loue among you For loue couereth a multitude of sinnes Paule prooueth it in like wordes also 1. Petr. 4.8 Loue suffereth all thinges 1. Cor. 13.7 it beleeueth all thinges it hopeth all things it indureth al things If therefore we loue our brother there wil be a care we plainely sée that we vtter nothing to the hurting of his good name
knowledge sake of Christ Iesus his Lorde and did iudge them to bee doung that he might win Christ And certainely what heart of man or woman soeuer knoweth God indéede what he is in himselfe and to all men and particularlie to it many thousande wayes as impossible it is it should not loue God againe aboue all and euen grone that it can loue him no more as it is vnpossible fier should want heate or water moysture Que. What braunches hath the loue of God springing out of it Ans Whosoeuer loueth God loueth also his worde Psal 119. vers 103. Luke 10. 1. Thess 5. 1. Iohn 3.17 Psal 15.1 the ministers of the worde the poore and all that feare God for these with such like are the braunches of the loue of God which if they be not in man and woman certainely neither is the other in them it selfe And as these all are commaunded so are the contraries forbidden and condemned â—y this Lawe What the contraries â—re beside that by these they may bée â—nowen they are expressed more fully 〈◊〉 the examination of conscience touâ—hing the same annexed at the ende of â—his commaundement Que. What is the second duetie that â—olloweth of the knowledge of God Ans To feare him aboue all Que. What feare is meant here Ans Indéede in the Scripture the â—eare of God doeth vsually signifie all Religion but here it signifieth onely a â—art of the worship we owe vnto God Que. And what is it Ans This feare is a reuerent awe â—f God whereby we are loth to offende â—im both because we loue him and beâ—ause he is able to punish vs. Que. This seemeth to import some â—ifference of feare Ans Verie true it is For there are â—wo kindes of feare of God one a serâ—ile feare dreading punishment anoâ—her ioyned with loue of God called a â—â—nlike feare and this is meant here Que. Howe may we knowe whether this true feare of God be in vs or no Ans Truely as we knowe there is fire by the smoke and that a man liueth by his breathing so we may knowe by the effects that the feare of God doeth bring forth in them in whom it is whether it be in vs or no Que. Why what be the effects Ans As the banke doeth kéepe the water from ouerflowing so doeth the feare of God in man or woman kéepe out sinne that it spred not as otherwise it would We sée it in practise prooued before our eyes For when Pharaoh king of Egypt Exod. 1.17 commaunded them to kill euery male childe that was borne of the Israelites women what kept out this cruell murther both from hand and heart but this banke the feare and awe of God more than man for so saith the text the midwiues feared GOD and therefore did not as the King commanded them The like may we sée in Iob who saith Gods punishment was fearefull to him Iob. 31.32 therefore he oppressed not 〈◊〉 fatherlesse In Ioseph also verie noâ—â—blie whose heart nor bodie filthie aâ—â—lterie with his mistresse could staine Gen. 39. â—â—cause this banke of the feare of God â—as so strong and good in him Lastly â—â—e scripture prooueth it plainely to vs â—hen in seuerall places it ioyneth to â—â—e feare of God a departing from euill 〈◊〉 an inseparable effect thereof Iob. 28. For â—ost assuredly it is so If wee nothing â—â—part from our olde sinnes and yet say â—e feare God we lie and there is no â—â—ueth in vs. Que. If then in this viewe of the efâ—â—cts of it we finde that either it is not in 〈◊〉 yet at all or at the most but verie liâ—â— howe may we obtaine it or inâ—â—ease it Ans First a verie good way to bréed 〈◊〉 increase this reuerent awe and â—are of God in our selues Howe the feare of God is gotten is an often â—â—d earnest meditation of Gods power 〈◊〉 he is able to deale with vs to puâ—â—sh vs and plague vs if we doe not â—are him and this we learne by these â—ordes of Christ Feare not them that can kill the bodie Math. 10.16 and then can doe no more but feare him that can cast bodie and soule into eternall fier For they sound vnto me as if Christ had saide thus marke howe farre Gods power excéedeth mans power and howe much more fearefully he is able to punish you than man can and let this great power of the Lorde ouer bodie and soule to caâ—â— them both into hell for euer make yoâ— feare the same God aboue all and stanâ— in awe of his maiestie And assuredlâ— if we had grace to thinke of his poweâ— indéede effectually it would maruelouâ—sly profite our soules to this ende Seâ—condly another good way and meaneâ— is a due meditation of the great merâ—cies of God prooued by the Psalme With thee there is mercie Psal 130. therefore shalâ— thou be feared And lastlie by diligenâ— learning the worde of God preached oâ— read vnto vs. For so we reade in thâ— Lawe Gather the people together men women and children the straunâ—ger that is within thy gates that they may heare and learne to feare the Lord Sée howe he saieth by hearing men learne this feare of God and bréede it or increase it Que. When is the feare of God to be learned Ans At all times but especially when oportunitie either of teaching or learning doeth serue vs. For that we ought to take oportunitie of teaching our sauiour Christ himselfe affirmeth saying Yet a litle and the light is with you walk while you haue the light And that we should then learne when we our selues are able and apt to learne the wise man sheweth in these wordes Remember thy creator in the daies of thy youth Ecclesi 12.1 before the euill daies come and thy yeres approche wherein thou shalt say I haue no pleasure in them Also the often and sodaine losse of hearing and séeing by sundrie occasions doth vehemently admonish vs to take time while time is and learne to feare God while we may For to day we can reade per aduenture our selues if not yet at least heare others but to morow who is sure hee shall eyther haue eies to sée to reade himselfe or sense of hearing to heare others Therefore againe take time when we may Que. What is contrarie to the feare of God Ans Too much to stande in feare of men and their threats so that by them wee are driuen to any vnlawfull things Too much to feare God himselfe and his iudgements as desperate men doe which nourish no hope of his mercie and goodnesse Thirdly securitie and too litle feare of God with many such moe All these are contrarie to that true feare of God which we speake of and are as well forbidden here as the other is commaunded Que. What is the third duetie of this commaundement Ans Thirdly we are here commaunded to make our prayers to none but to God Que. Howe may it bee prooued that onely God
abhorre images And thus much both of making them and worshipping them Next it doeth followe that wee consider howe vnder this outward appearing grosse idolatrie are comprised all deuised wayes meanes of our selues to serue the Lord yea euen all be they neuer so glorious in our eyes and our intentes neuer so good and godly reasonable as we thinke yet if they be but our owne inuentions not warranted to vs in the word here vnder this name of images they are contained and together condemned So that the very sense of this commandement is this Generally by no deuise of man and particularly not by this as hath before béene saide by no deuise of thine owne or inuention whatsoeuer will I bee serued and namely not by images erected vp to me or in rememberaunce of mee But euer at all times and of all men according to that rule that my selfe haue laide downe and prescribed onely Deutr. 12. Esay 29. You shall not doe euerie man what seemeth good in his owne eyes for in vaine doe men worshippe mee with traditions of men Moses did nothing in building the materiall tabernacle beside what was commaunded and shewed him Nadab and Abihu the sonnes of Aaron dyed for presuming of themselues to serue the Lorde with straunge fire Leuit. 10. The verie heathnish Romanes had this reason with them that it was better for them to bée quite without Christ than to worship him and others with him against his will and liking And ad placandum deum ijs opus habent homines quae ille iubet that is To please the Lorde saith Lactantius men haue neede of those things that he himselfe commaundeth And a Christian minde doeth not finde a sure stay but when it heareth Hoc dicit dominus 1. Sam. 13. This saieth the Lorde If Saul breake the course that God doeth appoint and of himself deuise to serue the Lord be his necessitie to doe so as he thinketh neuer so great and the intent of his heart neuer so holie like certainelie Samuel both must and will tell him to his face he hath doone foolishly 1. Sam. 15. for the Lord hath more pleasure in that his will is obeyed than in all the fatlings of the Amalekites offered vp vnto him of our owne wils and heades Intents will not serue neither voluntarie Religion stande accepted And therefore euer let vs weigh and followe the counsell of Salomon And looke to our feete when wee enter into the house of God being more readie to heare Ecclesi 4. than to offer the sacrifice of fooles for they knowe not what they doe Last of all we are to consider the reasons that God maketh here The reasons of this commandement The first is drawen of his loue towardes vs yea of his exceeding great loue which is euen growen to a ielousie So déerelie so vehemently is his heart set vppon vs yet not for any woorthinesse in vs that looke howe grieuously a ielous man can take the misbehauiour of his straying wife euen so ill can the Lorde abyde that wee shoulde impart our selues to others beside him in obediēce worship and loue Nowe had we any féeling left within our sides and our heartes were not altogether so harde trampled and beaten as they are what a reason were this for euer to kéepe vs knit vnto the Lorde O marke Why shoulde he loue vs why should he care for vs why shoulde he thinke of vs or euer once vouchsafe vs good who of our selues cannot thinke a good thought There is no cause but in himselfe Yet doth he not onely loue vs but is ielous of vs. How then should this force vs to cleaue vnto him onely his none but his for euermore Is he ours and will we not be his againe Would he onely enioy vs and wee will not be tyed vnto him Take héede The greater loue the greater hate when vnkinde refusall is to reape his iust rewarde The seconde reason which the Lorde here vseth is drawen of the punishment that will light vpon vs if wee breake this commandement He will visite the sinnes of the fathers vppon the children vnto the thirde and fourth generation sore is that anger the flame of whose punishment casteth out smoke so farre yet the meaning thereof is as Ezekiel well showes Chap. 18. if the children doe follow the fathers wickednesse and not otherwise The thirde reason is drawen of his mercie promised here euē to thousands of them that loue him kéepe his commandements O now that we would weigh these reasons well and lay them déepe vp in our hearts Truely if there bee any portion of the spirit of life in vs we should finde them forcible to giue vs a taste of the wrath of God against idolatrie and approching before him with our owne inuentions what excuses intents reasons soeuer wee thinke we haue for the same we shall finde them strong to allure vs to the carefull and diligent séeking of the Lords wil out of his word and the duetifull and constant seruing of him according to that rule But when wee will not weigh his promised mercies nor giue our heartes leaue to thinke of his threatened iudgementes but headlong in vnféelingnesse runne on and in blinde ignoraunce imagine that our intentes if they bee good must néedes stoppe Gods mouth and make him contented with the breache of his will this this is the poyson of the whore of Babylon that infecteth our soules to eternall damnation and wrathe O God Father of mercies disperse this dimnesse as may stande with thy good-will from the eyes of thy deceiued creatures and yet once ere they dye let them sée their sinnes against this commaundement that in wrath they passe not to greater iudgement so due and so sure to all wilfull contemners of the light of thy worde and Gospell Amen Furthermore againe if wee doe well marke here the wordes of our God wherewith he vttereth these promises threateneth these iudgementes truely they aforde vnto vs two or thrée profitable notes and considerations As first because in our deuises worship of our owne will the best wee can say is that it commeth from a good meaning and intent and therefore wée thinke God cannot of his mercie refuse that which is well meant and intended towardes him I beseeche you marke howe the Lord here ouerthroweth vtterly this defence saying in expresse wordes that they bee haters of him and so led with the liking of their worshippe from the Lorde and his true seruice that when occasion serueth they bewraye extreme hatred thereunto persecuting it with fire and fagotte in the true professours thereof O my brethren if GOD repute mee for an enemie what can my pretended loue auayle mee If hée say I hate him howe dare I still bewitched with my follie thinke I loue him Shall his owne mouth tell mee that I hate him and that he so taketh all my doings If I swarue frō
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
obserue his will We nowe knowe not our actes onely but our inwarde thoughtes must euer be holy we now knowe many meanes that leade to offence heerein and that euen the meanes must also be eschewed Nowe then if we liue as in ignorance wee did scorning at counsell cleauing to our pleasures and reiecting the Lorde and his lawe shall we escape He that knoweth his maisters will and doth it not shall hee be vnpunished Marke what I say and pray euer to féele it as the wrath of the king bad heate the furnace seuen times hootter than eâ—er it was to consume the men that withstoode him to his face for truth so shall the wrath of God that made this lawe cause hell to be hette 70 times 7 times hotter for vs if wilfully after warning and maliciously after knowledge we oppose our life against it That is he shall multiply the paines of hell vppon vs for these pleasures of our fleshe that swéete sinne may haue bitter and sower confusion for euermore Nowe the God of heauen giue vs sense and féeling the Lorde of mercie touch vs with a taste of sinne by the viewing of his lawe For we cannot alwayes liue and thus dally with our owne soules neither standeth it with the nature of our God who is iust finally to forgiue vs though he long forbeare vs vnlesse we amend But he must haue his iudgement and we must haue our torment as sure as we liue Nowe doeth hee wish vs to consider our wayes and to turne our feete into his testimonies his warninges waste and his wrath increaseth if wee settle our selues against him Yet O howe I feare wee will wilfully doe it For it is so swéete and so incident to vs which this lawe forbiddeth that a thousande to one we forsake the Lorde The allurementes I haue named wee will neuer withstande no wee will not heare of it that they cause vs to fall But pleasing this fleshe for the time wee doe vse them wee will neuer espie the paine that will followe them Yet why should I feare since God is of power to pierce anie hart and hath promised to doe it if wee heartily begge it O Lorde I hope thou wilt worke with vs that by this lawe we may sée howe we haue offended thée and what héereafter we must more eschewe the one with sorrowe and true remorse the other with faith and continuall care Then shall thy Christ and our comfort who in our flesh fulfilled the lawe for vs couer with his righteousnesse all our sinnes against it Then shall sinnes past in his bloud be forgiuen and wee by him euer héereafter strengthened Then we shall order our eyes with a carefull heart we shall set a watch before our mouth and keepe the dore of our lippes all false inticementes to forbidden lustes wee shall gladly refraine and so escape the sinne it selfe the better This I say good Lorde we shall doe if thou worke with vs that is thou and thy power and thou and thy mercie shall doe it in vs. Which voutchsafe O father of heauen for thy vnmeasurable vnsearchable goodnesse sake Amen The eight Commaundement Thou shalt not steale Question HOwe can this commaundement possiblie stande with that opinion of communitie Ans Indéede no way for it manifestly ouerthroweth so vile an imagination and sheweth the distinction of dominions propriety in things was and is the ordinance of the Lorde For euerie prohibition sheweth an ordinance before established which should be obserued either in Gods lawes or mans though not alwaies expressely As the forbidding of murther sheweth preseruation of life to be the wil of God and the denyall of adulterie inferreth the liking of chastitie either in mariage or out So the forbidding of stealth which is an alienation of an other mans goods to our selues sheweth that euery thing is not our owne to take at our pleasure but proprietie in possession is the will of the Lorde For if all thinges be common there can be no stealth and so this law friuolous and to no purpose which God forbid we should affirme or thinke Que. Yet many haue bin of this opinion affirming that tyranny not diuinitie maketh this difference amongst men Ans It is verie true Yet I hope you sée how euideÌ„tly this law of God which I trow they will account diuinitie doth ouerthrowe them and their folly as do also all other lawes that may héereunto be reduced with many scriptures mo For as there can bee no stealth if all thinges be common and therefore this lawe of God as I saide in vaine giuen so there can be no buying or selling no borowing or lending no letting or leasing or any such thing amongst men if euery man haue like interest to take at his pleasure therfore the Lord God euen in these also greatly ouerséene for that he would troble himselfe to make lawes touching these matters when as no maÌ„ hath or ought to haue anie proprietie in anie thing more than an other Againe all the exhortations in the Scripture to almes déedes and to mercie toward the poore is friuolous for they haue as good right to take anie thing they want from anie man as the other haue to giue them But all these you sée are absurde and therefore the opinion and the contrary of it the wil and ordinance of the Lord. Que What is then the verie drift of this commandement Ans The verie end of it is this to bind our loue and care to our neighbors goods as before it hath béene to his life and things déere vnto him as his life For it cannot bee that our heartes shoulde bee right in affections towards our brethren and wee spoylers and wasters or anie way harmers of the commodities which they inioy Loue chéerisheth kéepeth euen euery thing so néere as it can which he accompteth of whome wee loue and especiallie which hee liueth by and maintaineth both himselfe and others by And therefore as I thinke we cannot take a better course to lay before our owne eyes that wants of loue in vs towards the goods of our neighbors and consequently our breaches of this commaundement than diligently to wey some particular dueties specified in the worde wherein the Lord God would haue our loue to show it selfe As for open rapine and plaine stealth no man I thinke wil excuse it or denie it to be sinne and therfore I stand not vpoÌ„ it your booke hath euident places quoted against it I come rather to those other duties of borowing and lending of hyring and letting of buying and selling and such like Que. First then what is the Lawe of borowing and lending in the worde Ans If a man saith the lawe borow anie thing of his neighbour Exod. 22.14 and it bee hurt or else die the owner of it not being by hee shall surelie make it good If it be an hyred thing he shal not make it good for it came for his hyre In which lawe if wee well wey
it wee may first sée that if we haue that thing which our neighbour woulde borowe and wee able without our hurt well to spare it him we are bound to do it or els we sinne against this law of God we euen steale from our brother that which in right is his For GOD woulde not euer haue made a lawe for recompence of the lender if his thing lent receyue anie harme vnlesse it had béene a necessarie duetie of loue to lende when wee may Therefore this narownesse of heart and vnkinde disposition to grudge vnto anie that good which by lending wee can possible doe him it is hatefull in the eyes of God and a playne breach of this commandement Secondlie in this lawe as one verie well hath noted Vsurie we may sée a great light giuen to that harde controuersie concerning vsurie of monie For marke I pray you howe he saith in plaine tearmes That if the thing were hired although it perished in vse yet should it not be made good by him which hired it for it came for his hire The monie which vsurers giue out is hired as wee knowe Therefore if 〈◊〉 were a thing that might bee hired yoâ— sée the sentence of God though it perâ—â—shed Secondlie marke againe how thâ— lawe saith though a man lend of méerâ— loue fréely without anie hire yet shalâ— his recompence bee nothing more thaâ— good will againe vnlesse it die or bâ—â— hurt which he lendeth Now monie neiâ—ther dieth neither commonlie is aniâ— whit hurt but returneth euerie waâ— as good as it came Thirdlie consideâ— howe the lawe will haue an apparanâ— hurt of the thing lent or else it allowetâ— no recompence but vsurers will hauâ— consideration for likely losse For saâ— they if I had had my monie possiblie I coulde haue gayned thus much with if yet are they not sure they coulde hauâ— doone it for God coulde haue crosseâ— their expectation and being not surâ— that they could haue gayned it is noâ— apparant that they haue béene hindred but this lawe of God prouideth in equitie onelie for apparant harme therefore nothing for them Fourthly the equitie of this lawe is onelie this tha◠〈◊〉 will be no looser and therefore proâ—â—â—â—on is made for recompence if the 〈◊〉 lent receyued hurt but vsurers â—â—ll haue their goodwill as they call it â—ertaine and an excessiue gayner â—ftlie in this lawe of God the borowâ—â— is respected that hee shoulde haue â—â—lpe of his neighbour and not pay for 〈◊〉 vnlesse hee hurt the thing which hee â—â—rowed but vsurie regardeth wholie â—â—e lender Wherefore it séemeth that this lawe of our God had euer anie â—â—uitie this vsurie of monie had euer â—â—aine iniurie and that this kinde of â—â—nding is voide of loue and therefore â—pparantly a breach of this commaunâ—ement Thus therefore wee sée what â—â—ght the equitie of this lawe of lending â—â—ueth to this question of vsurie which â—quitie remaineth and euer shall Que. But I pray you what thinke â—ou of giuing vsurie which manie a good man is constrayned to do Ans Truely for mine owne part I â—m satisfied to thinke it also euill by the wordes of Ieremie who saith he hath neither giuen vsurie nor taken and yet they hated him Insinuating plainly that iâ— he had doone either he could haue found iust cause in himselfe why he should be euill thought of Que. What is the law of pledges Ans If thou takest thy neighbours raiment to pledge Exod. 22.26 saith the lawe thou shalt restore it to him ere the sunne goe downe For that is his couering only and this is his garment for his skinne wherin shal he sleepe Therefore when he crieth vnto me I wil heare him for I am merciful Deut. 24.6 And in an other place No man shall take the vpper or nether milstone to pledgâ— for this gage is his liuing 10. And wheÌ„ thou shalt aske againe of thy neighbour anie thing lent 11. thou shalt not goe into hiâ— house to fet his pledge but thou shalâ— stande without and the man which borrowed it of thee shall bring the pledge out of the dores vnto thee 12. Furthermore iâ— he be a poore body thou shalt not sleepâ— with his pledge 13. but shalt restore him the pledge when the sunne goeth down thaâ— he may sleep in his raimeÌ„t blesse thee it shal be righteousnes to thee before the Lord thy God The very ende of alâ— â—hich laws as you sée is nothing but this â—ercy kindenes of man towards man â—â—en in this matter of taking paunes â—nd therefore if my dealing herein be â—â—arpe hard and cruel laying aside as it â—ere al regard of other mens néedes so my selfe may be safe is it not apparant I faile in loue towardes the wealth â—ood estate of my brother outward and â—â—erefore haue broken this commandeâ—ent It must néedes be granted Que. What is the law for things comâ—itted to our custody Ans If a man deliuer vnto his neighâ—our saith the law to keepe asse or oxe Exod. 22.10 〈◊〉 sheepe or any beast and it die or 〈◊〉 hurt or taken away by enimies no â—â—an see it 11. an oth of the Lord shal be beâ—â—ixt theÌ„ two that he hath not put his hand â—â—to his neighbours good the owner 〈◊〉 it shall take the oth he shal not make 〈◊〉 good But if it be stolne from him 12. he â—â—all make restitution vnto the owner â—â—ereof If it bee torne in peeces he â—â—all bring record 13. and shal not make it â—â—odwhich is deuored By which lawes â—â—us much we may note that notwithstanding for thinges committed to theiâ— custodie it might fall out that they might be brought before the magistratâ— by othe to protest their trueth and hoâ—nestie which corrupt flesh will lightliâ— grudge at or else to their cost to make that good the kéeping whereof neuer gained them pennie yet neuerthelesse woulde the Lorde haue man euen here in to showe his loue and in no case foâ— either of these respectes or anie other tâ— denie it Wherefore it followeth theâ— and both nowe and euer shall followe that whosoeuer shal not willinglie anâ— readily take into his custodie that thinâ— which hee may kéepe to the benefite oâ— his neighbour better than hee that dotâ— deliuer it him and so taken truly kéepe and faithfullie restore it againe vntâ— them that of right shoulde haue it thaâ— man or woman want in their hearteâ— affection or loue to their neighbours they withholde the thing which is duâ— vnto them namelie the fruite of theiâ— loue in this particular we stande vpon and therefore guiltie they are beforâ— God of stealth the breach of this comâ—mandement Que. What is the lawe of finding thinges lost Ans Thou shalt not saith the lawe see thy brothers oxe nor his sheepe goe astray and withdrawe thy selfe from theÌ„ Deut. 22.1 but shalt bring theÌ„ againe vnto thy brother and if thy brother bee not neere vnto
thee or if thou knowe him not 2. then thou shalt bring it vnto thy house and it shall remaine with thee vntill thy brother seeke after it then shalt thou deliuer it to him againe 3. In like maner shalt thou doe with his Asse and so shalt thou doe with his raiment and with all lost thinges of thy brother which hee hath lost if thou hast founde them thou shalt not withdrawe thy selfe from them Sée héere the loue of man to the goods of his brother in what sort the Lorde requireth it Nowe least the name of brother vsed here in this place shoulde deceyue vs to thinke wee are bounde but to our friendes in this duetie it is profitable to note howe in an other place in stéede of brother is put enimie and all these particulars neuerthelesse named If thou meete thine enimies oxe or affâ— going astray thou shalt bring him again and so foorth of the rest So that this being a fruite of loue which God requireth in vs all towardes the goods of all men bee they friendes or foes that wee shoulde kéepe them and chéerish them and in safetie restore them if wee finde them lost when once wee knowe the owners of them surely we must néede confesse that to conceile and retaine thinges founde of vs after wee knowe who shoulde haue them is plaine and flatte theft Yea it is a breach of conscience no doubt in this matter to enioy anie thing founde without truâ— testimonie in our selues that wee hauâ— vsed as manie meanes as wee coulde to learne out the looser as by asking by proclayming and such like This welâ— considered and waied should a litle morâ— awake such as bee Lordes of waife anâ— straies as we saie that they carie aâ— eye ouer their baliffes in that behalfe sâ— néere as they can to sée that they bring not sinne vppon them by making them vniust retainers of other mens goods 〈◊〉 â—omplaint common in most places and 〈◊〉 theft not to be warranted in any place Que. What is our duetie in buying â—elling Ans When thou sellest ought to thy â—eighbour saith the lawe or buiest at â—hy neighbors hand Leuit. 25.14 you shall not opâ—resse one an other meaning by deceite â—r any otherwise but according to the â—umber of yeares after the Iubile thou â—halt buie of thy neighbour 15. also accorâ—ing to the number of the yeares of the â—euenewes he shal sell vnto thee 16. Accorâ—ing to the multitude of yeres thou shalt â—ncrease the price therof according to â—he fewnes of yeres thou shalt abate the â—rice of it for the number of fruits doth he â—â—l vnto thee Oppresse not yee therefore â—ny man his neighbour 17. but thou shalt â—eare thy God For I am the Lord thy god â—n which law this I marke that when 〈◊〉 sel or buie I must show euen a loue to â—y brother a tender affection in that â—y dealing with him For so is it ment when it is said you shal not oppresse one â—nother Secondly that then consequently â—y gréedy affection may not set the price but the value of the thing and the benefite which it is likelie to yéelde For howe can I loue him and yet take more of him than I giue him that is more mony than the thing is worth Which things if they be wanting surely then our selling is deceite guile yea it is theft by this commaundement prooued For the verie equitie of this lawe as euerie one may plainlie sée was this that as good shoulde be giuen as taken and taken as giuen Euen that commutatiue iusticâ— which heathen men could see to be so neâ—cessarie in all contractes and bargans as that without it no trading could stande or societie indure Vpon which lawe well considered and soundâ—â— setled in our minds a godly man drawâ—eth these conclusions let vs thinke 〈◊〉 theÌ„ First it condemneth al ouersellinâ— I meane knowen and wilfull ouerseâ—â—ling of any thing for so say the wordâ— according to the number of yeares shaâ— thou sel that is if the Iubile be farre oâ— thou shalt sel dearer by reason the buâ—â— shal reape longer profite of it but if it 〈◊〉 neere then cheaper for the contrare reâ—â—son So that an equalitie of commodities present is plainely shot at in this law How then can they warrant their dealings to haue required loue in them who in respect either of passed losse or supposed possible in time to come doe inhaunce the price of the thinges they sell aboue the value of the things This dealing if you marke the wordes well could not be allowed amongst the Iewes And as yet I am ignorant of any larger coÌ„mission granted to vs to wrecke our selues vpon our brethren to robbe theÌ„ because God in his pleasure hath crossed vs with losse or may do hereafter Secondly it condemneth all vttering of naughty counterfeit coine or wares For first for the seller if he raise his price to the value of good wares then deliuer euill or counterfeit how doth he obserue an equalitie of commodotie And then for the buier if he beat it downe to as low a price as he may til be consent to giue so much for it and then deliuer counterfeit euill coine where is again the equitie of this law on his part who is bound by it to giue asmuch as good as hee taketh so néere as iudgement can any way serue him Thirdly it condemneth all lying in wayt to pray vpon one that must néeds sell for present mony to get his commoditie for halfe the value if I can when as rather I should for pitie giue him equalitie For what loue is this to the goods of my neighbor when I can be content euen to robbe him in his necessitie by taking that for a penie that is worth in mine owne conscience thrée and not to be bought vnder were his néede not so great Nowe sée and note then how commonlie yet fearefully for want of loue conscience to giue as good as we take our buying and selling one with an other is spotted stained with great and gréeuous theft For most assuredly euen as in the time of law if they obserued not a proportioÌ„ betwixt the Iubile yeare and their price they offended against the commaundement of theft so nowe the lawe béeing gone if the equitie of it be not obserued to wit equalitie of coÌ„moditie giuen and taken the same sinne is committed in the day of the Lord we shall find thâ— burthen of it Que. Thus then how ourloue should shew it selfe in these common duties we may easilie see nowe I pray you goe forwarde with other branches of this lawe Ans Oppression generally al is contrarie to that loue which the Lorde by this lawe séeketh to drawe out of vs therefore no doubt forbidden in the same And if in particulars wee list to lay it out First saith the worde Thou shalt not oppresse an hired seruaÌ„t Deut. 24.14 that is