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
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
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
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
are Dauids spéeches most of them to be reduced Others are pleased with this answere also that Dauid had the gift of prophesie whereby hee might sée and say more than we may safely followe hauing not the like gift in vs. Que. What if I heare a man commit anie of all these Ans Certainely they that in zeale of heart and loue to the offender doe not rebuke the abuse of Gods name as their calling alloweth them doe also sinne against this commaundement So doe they againe that being vtterly vnworthy take vppon them rashly or couetously the calling of the ministerie as they also who admitte such into the same Malach. 1. The Prophet is plaine if wee marke him in this case And to speake much in a worde that wee may sooner ende by a carelesse and a wicked life is the name of GOD greatly prophaned For the Lorde sayth You shall kéepe my commaundementes and doe them Leuit. 22.31 neither shall you pollute my holie name Where wee plainely sée that whosoeuer doth otherwise than GOD commaundeth polluteth his name And let seruauntes count their maisters worthy of double honour sayeth the Apostle 1. Tim. 6.1 that the name of God and his doctrine be not euill spoken of And more néere goe other places when it is saide Deutro 28.58 15. c. Thou shalt obserue and doe all thinges c. That is thou shalt bende all thy thought and care vppon this howe thou mayest kéepe my lawes and statutes Whereby wee first sée excluded all fayned and carelesse walking in the waies of the Lorde and that the Lorde regardeth him that trembleth at his wordes Secondly we sée by it not onely Atheistes but euen euerie one that is not touched with a great desire by their good life to glorifie God to be guiltie of this law And therefore we may hereby cease to maruell at the afflictions of those men in whose liues we haue spied no great outward offence For albeit they haue not greatlie to mans eyes offended yet if they haue not obserued to kéepe his statutes that is carefully feared and fled euen from verie little breaches the Lorde hath iust occasion to punish their coldnesse Last of all the neglect of those meanes that God hath appointed for welfare either of bodie or soule is a breach of this lawe For the words and workes of his wisedome may not bee refused as néedelesse which were to detract from his wisedome but with all thankefulnesse and readines imbraced that in so doing his wisedome may bée honoured And thus doe you sée in some part the breadth of this commaundement Que. What then remaineth yet to consider Ans These wordes thy God are not to bee passed ouer without some profite to vs and verie well may wee sée in thē that our obedience ought euen in this commandement also to procéede of loue an loue ought to make vs most carefull to please the Lorde Then are we to weigh the reason annexed namelie that the Lorde will not holde him guiltles that taketh his name in vaine which is as great a threatening as may be For all our helpe standeth in this that the Lord in Christ pardoneth vs and will not charge vs with our faultes which if hee will not doe but enter into iudgement with vs néedes must we die and abide eternall woe Therefore howe shoulde this reason mooue vs all and euer to a reuerent regard of his name Que. Nowe then I pray you as in the former shewe mee how I may fruitfullie vse the cogitation of this discourse Ans In the examination of our selues by this commaundement what should we doe but euen lay before vs as with one sight we may sée then fully the seuerall branches nowe repeated of the same carefully waying in what case we stande if we should be iudged according to them And first to beginne with false and vaine swearing where is that man or woman that can excuse themselues in it Swearing Hath there neuer passed an oth from me in all my life but before the magistrate whē I was lawfully called thervnto Yes yes God knoweth both often and gréeuously hath my sinne appeared in this behalfe My spéech hath not béene yea yea and nay nay as it should haue béene but bitterly and vehemently earnestly and vngodlilie hath this tongue of mine added more Yea which was madnesse now I sée I haue sought to get and kéepe my credite with mortal man by swearing to loose it with my God by so offending But O cursed credite so gotten where were mine eyes where was my vnderstāding Whether is it better for the present time of mē to be beléeued of the Lord for euermore abhorred or with light vngratious people with whom othes be onely truth to abide a little deniall and of God my God euer for my obedience to be loued Yet haue I witlesse wretch made choise of the former manie a time and neglected the later For sworne I haue often to be beléeued when I shoulde haue abstained of God to bée loued If anie rebuked mée it was vnseasonable it was vnsauorie sure I am I liked not of it and sure I am I amended not by it Nay haue I not either excused othes to be no othes but affirmations or openlie euill spoken of so good admonition or at least secretelie in my heart disdained with scorne and iudged it foolish and precise curiositie What hath anie man to doe with mée Let euerie vessell stande vppon his owne botome if I sinne it is worse for me amende your selfe and care not for others These haue béene our speaches and such like I feare me in the impaciencie and ignorance of our heartes and therefore of swearing to say no more sinned wee haue and excuse wee want the Lorde graunt pardon to our trespasse If I looke at the rest am I able to say I am not guiltie in them No no not I nor anie fleshe liuing I am sure of it but that the Lorde for sinne will not let vs sée our sinne weigh our sinne nor grant vs iudgement to discouer our guilt For what man or woman may not the righteous God summon to his high courte and say Praying or Singing Thou art faultie of taking my name in vaine by praying Alas for my selfe I sée it in the time of mine ignorance I haue pattered often with colde affection for paraduenture I knewe not what I sayd thinking the déede doone to be seruice liked and the words pronounced all to bee well And euen nowe since the Lord hath opened mine eyes that I knowe it to be sinne to pray without attentiue minde vppon the thing I doe and without ardent affection yet howe harde it is to doe it euer and neuer to swarne or stray I find it yea euen impossible to my corruption For this thing and that thing is sathan readie to trouble so fruiteful an exercise withall and a thousande wayes he hath to make the minde to wander from the thing it
with others as you reade them Stand therefore in strength serue with comfort slippe not from your calling for want of rewarde if other abilitie serue to continue The Lords worde is past him his promise is out he wil consider and recompence all true seruants feare it not doubt it not but cleaue to the Lord and when euer anie snubbes and checkes in worde or countenaunce vndeserued arise say in your heart with Dauid chéerefully Psalm 84. O Lord blessed is the man that putteth his trust in thee Que. What say you of parentes in respect of benefites Ans I must néedes say they are greatlie to bee honoured and truely loued agayne whose loue and affection hath broken out in fruites to vs ward· For ingratitude before God and man is hatefull Proueb 17 1â— And hee that rewardeth euill for good euill shall neuer depart from his house saith Salomon Que. Howe prooue you that vnder the title of Father and Mother old men and olde women be meant and to bee honoured Ans The wordes of Paul to Timothie teacheth it 1. Tim. 5.2 For rebuke not an elder saith hee but exhort him as a Father and the elder women as mothers Leuit. 19.32 And touching the honouring of them the lawe is plaine Thou shalt rise vp before the horeheade and honour the person of the olde man and dreade thy God I am the Lorde Iob. 32.6 And in Elihu wee sée the practise who stayed his speach that his auncients might speake before him Que. Let all towne officers consider this and become parents not spoilers of the towne Howe then may we conclude this matter Ans Thus for this thing we may note end That if the scripture to Magistrates ministers maisters such like superiors haue giuen the name of parents theÌ„ ought they al and euerie one of them in heart affection and action be aunswerable to the same Que. Nowe then to proceede heere is a promise added to the keepers of this commaundement that their dayes shall bee long in the land Ephe. 6. And to the Ephesians it is saide that this is the first commaundement which is a promise yet was there one added to the seconde if you looke on it howe then aunswere wee this Ans We aunswer ethat the promise annexed to the seconde commaundement belonged to all but this belongeth particularlie to this and therefore it is the first with anie speciall promise Que. What might be the reason of this promise Ans This may séeme to bee some reason of it Naturall parentes are the instrumentes of life other parentes as Magistrates Ministers and benefactors are the instrumentes of good and comfortable life Nowe it pleased the Lord to giue them for a blessing long life who duetifullie behaue themselues to the instruments of life Que Why but is long life such a blessing Ans Surely mans life is full of trouble and griefe it can not bee denied Yet I answere first that notwithstanding euen to liue and haue a béeing is of it selfe a mercie of the Lords yet to continue liuing to serue and praise the Lorde to increase his kingdome by anie abilitie in vs is a greater mercie For a good nature reioyceth in oportunitie giuen to shewe himselfe thankefull though it he to his trouble and cost and so must we Secondlie I answere that al these miseries of mans life haue come of man himselfe and not of God and therefore we ought no lesse to accompt of Gods blessing for the thing which we ourselues haue béene cause of Thirdlie it may be answered the god doth not promise barelie long life in this place but good with it also either in respect of outward prosperitie or inwarde comfort Que. Howe prooue you that Ans By hauing recourse to Pauls wordes who repeating this blessing vpon them that honour Father and Mother doth not say onely that thou maist liue long on earth but that it may bee well with thee and thou maist liue long vpon earth Therfore though mans life be full of miseries yet as God promiseth continuance of it it is a blessing a great blessing Que. Howe can this promise respect vs seeing it nameth particularly Canaan saying that thy dayes may be long in the lande which the Lorde thy God giueth thee meaning it Ans Paul againe doth answere this who boldly putteth for those wordes these on the earth therefore by his interpretation it is not to bee restrayned to Canaan onely Que. Doe alwayes they that honour Parentes liue long and contrariwise againe Ans Wée may not say so For all thinges fall out alike to the good and euill iust and vniust saith Salomon meaning of outwarde thinges as life is and it is the wisedome of the Lord it shoulde bee so that good things as wee call them may not be too gréedilie sought for because they are common to the wicked neither euill thinges be vnlawfullie eschewed because they are incident to the good Que. Howe then is God true in his promises Ans So farre as long life may be a benefite to his children so farre hee euer giueth it but if in wisedome he knowe it better for them to be gathered to their fathers then hee taketh them away and recompenceth want of temporall life with eternall Que. Yea but that is not his promise then for his promise is long lyfe heere Ans He that promiseth monie and giueth golde breaketh not his promise hee that promiseth little and giueth much breaketh not his promise but so doeth the Lorde with vs and therefore who is hee that vnthankefully pleadeth against his mercie Que. What fruitfull notes nowe gather you of thâ—se wordes Ans First wee may note that the Lorde ioyning a promise of mercie to this commaundement and not dealing so with anie thing which he liketh not greatlie pleasing out of question in his sight is the kéeping of this law namelie when euerie man doeth dutie where dutie is due and in loue we allow cherish and maintaine one an other Secondlie if long life bee a blessing promised to such as obey their parents and this obedience procéedeth greatly of good education then they that careleslie and vngodlily neglect the same in their children doe asmuch as lyeth in them shorten the dayes of their posterâ—tie Lastlie wee also in this promise annexed note that if long life be a gift of God then commeth it not by nature or good constitution of body further or longer than it pleaseth the same GOD to blesse the meanes and graunt it And thus much briefely of this commaundement The Application NOwe remaineth it to applie these thinges to our selues euerie one disclosing his life and inward thoughtes before the Lord and before our selues as néere as we can to the ende that sight of sin if it be fouÌ„d in vs may bring foorth sorowe and giuen grace in some strength to stande if wee can finde we haue had it may increase our thankes to the Lord our God who did so assist
For be he as wise as he will in directing the Magistrate to a lawe to rule vs by we shortly after wil be vp in wit against him to shake in péeces by a shift all his indeuour Truely our heartes be dead our sinne is great the Lorde hath wrath in store if this our dealing with our parentes be not confessed and amended Thus deale we also with our ministers and spirituall fathers begetting vs to the Lorde With most vile vsage we often abuse them and if not yet in heart at least as the refuse of the worlde we estéeme them Let God be iudge or our owne soules what base and scorneful concepts we harbour of them and whether in trueth as parentes they be loued accompted of and delt withall What swelling pride in youth against the aged What vngratefull handes and heartes against our great and gainefull friendes Euerie way euerie way guiltie we are of the breache of this commaundement if wee can sée it Magistrates also and ministers euen asmuch for their great offences in their callings so that if in iustice we be repayed short shall our liues be heere on earth and in the world to come eternall death Who can say he hath doone the duties of a gouernour who can say he hath liued lawefully as an inferiour Alas we are touched all with sinne and robbed by it of all the blessing Yet sinne espied and truely loathed findes euer pardon For this cause Christ died that we should not be damned if we will be taught Thinges past be gone and the Lorde forgiue vs. Some be to come and the Lorde strengthen vs. Whether we be parentes and haue not deserued or we be children and haue not perfourmed the Lorde hath mercie if we doe amende the Lorde hath loue if our liues doe séeke it and iudgement also if perswasion profit not Life doth he promise if we kéepe this lawe and life will he giue vs as hee is GOD and true both heere and euermore The sixt Commaundement Thou shalt doe no murther Question HOw standeth the order of this commandement Ans Great wisedome hath our God shewed euen in the order of euery one and by name of this For hauing in the former established degrées amongest men some to rule and some to obey if he should not also haue set limittes for their authoritie it had bene to arme iniustice and to strengthen oppression and wrong Que. What is the equitie of this lawe Ans It is a verie iust lawe and méete to bee established and made in thrée respectes First in respect of God himselfe who louing all good preseruation of life goods credite c. and hating the contrarie fitly prouideth to worke the same in men whome he would haue holy as he is holie Secondly in respect of man for our brother is our owne flesh and wee come all of one roote and therefore wee shoulde not kill Lastlie forasmuch as the societie and traficke of man with man cannot be vnlesse life may be in safetie therefore euen in respect thereof also méete it was that the Lord should make this lawe that we should not kill Que. Is all killing of anie thing that hath life forbidden in these wordes of the lawe Ans No indéede but if we would vnderstande what notwithstanding these wordes we may doe wee must consider that all liuing things are of thrée sorts either they are plantes hearbes trées and such like or brute beastes or reasonable creatures And al these in time place and for some causes we may kill notwithstanding these wordes For the first we haue our warrants in these wordes I haue giuen you euerie hearbe bearing seede Gen. 1.29 which is vppon all the earth and euerie tree wherein is the fruit of a tree bearing seede that shall be to you for meate For the seconde Euery thing saith God that moueth and liueth shal be meate for you Gen. 9.3 as the greene hearbe I haue giuen you all thinges For the thirde and last sort both the sundrie commandementes of God in sackages of cities to put to sworde man woman and childe prooue it as also many his lawes made to that ende Que. But may anie man shed mans bloud Ans No onely they haue lawefully shedde mans bloud which haue had a calling of the Lorde to the same as the Magistrate Que. And what say you of the warriour Ans Wee must comprehende him vnder the title of a Magistrat for so indéede he is if he be thereunto appointed The calling also Luke 3. Iohn Baptist approoueth in that his spéeche vnto the souldiers whome hee doth not bidde to leaue that life but to vse it rightly which yet he would not haue aduised them if it had béene vngodly Also in the gospell Christ toucheth not the Centurion for his kinde of life Math. 8. neither Peter Cornelius who was a Captaine or yet his messenger Act. 10. which was a Souldier And I come vnto thee sayeth Dauid in the name of the Lorde and blessed be the Lorde which teacheth my hands to warre and my fingers to fight Psalm 143. Que. Is onely the actuall killing of a man forbidden Ans No but euen aswell also the ordinarie forerunners of murther to wit fighting and quarrelling For if a man cause anie blemish in his neighbour Leuit. 24.19 sayth the lawe as he hath done so shall it be doone vnto him Eie for eie tooth for tooth hande for hande foote for foote Exod. 21.24.25 burning for burning wounde for wounde stripe for stripe Whereby wee sée plainely howe the GOD of heauen alloweth that hurting and laming of our brethren in fight which a fleshly man taketh to be so lawefull so glorious and an argument of such valure in him And no doubt but this lawe of God thus executed vpon vs would quickly coole that raging heate within vs which no counsell of our friendes no consideration of necessarie circumstances as of our calling the place where we liue the charge of wife children and such like hanging vpon our safetie the lawe of man no nor the lawe of God it selfe condemning vs for it can staie or aswage Math. 5.39 Againe Resist not euill sayth the Lorde but whosoeuer shal smite thee on the right cheeke turne to him the other also That is be so farre from yéelding to the rage of thy affections which prouoke thee to strike againe that euen rather thou be cōtent to take asmuch more than to displease thy God by vngodly and forbidden reuenge And for quarrelling what a swéete and vehement perswasion is it of the Apostle against such bitter words of a boyling and boysterous heart Now therefore sayth he as the elect of God holy and beloued Colos 3.13 put on tender mercie and kindenesse humblenesse of minde meekenesse long suffering forbearing one an other and forgiuing one an other if anie man haue a quarrell to an other euen as Christ forgaue you euen so doe yee Hatefull therefore before God are as I
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
â—â—e shillinges and eight pence In the â—â—uentéenth yere of Edward the fourth â—â—ey that kept dicing houses were to â—â—ue thrée yeares imprisonment and 〈◊〉 pounds fine Players at dice in â—â—ose houses two yeares imprisonment â—â—d ten pounds fine In the eleuenth â—â—are of Henrie the seuenth Dicers â—â—oulde be openlie set in the stockes by â—â—e space of one whole day and the â—â—use kéepers that suffered him to play â—â—rfeit a noble and be bounde to their â—â—od behauiour In the 33. yeare of â—enrie the eight Dicing houses forfetâ—d fortie shillings euerie time disers 〈◊〉 sÌ„.viij d. and bound in recognisance â—â—uer to play againe And yet more may 〈◊〉 sée in PultoÌ„s abridgemeÌ„t Now it is woonderfull that notwithstanding aâ— this yet so foule a thing shoulde séemâ— so faire and that a man should nâ—â— thinke himselfe vsed as a gentleman 〈◊〉 almost as a man vnlesse hee may haâ—â— libertie in this loosenesse and the largâ— reine to so great an euill And yet 〈◊〉 be Christians and that of the bettâ—â— sort too or you doe vs wrong The heaâ—then hated it and we hatch it vp in â—â—uerie house and yet we be Christian The godly writ against it wee waiâ— for it and yet we be Christians Tâ—â— councels haue condemned it in the spâ—â—rite of Christ and christian lawes haâ—â— most sharpely punished it wee day aâ—â— night vse it and cannot be reaued of 〈◊〉 and yet we be Christians But alas â—â—las the day of vnderstanding or the daâ— of damnation for our ignoraunce shaâ— teach vs an other thing We swearâ— we lie we reuile and wee runne inâ—â— the fielde with murthering mindes 〈◊〉 such anger is murther moued by plaâ—â— and yet we will not leaue it And if doe not thus in shewe yet inwardly frette I chafe I gnash with my téeth â—nd teare the Cardes burne the Dice â—hrow away the Tables and such like â—nd yet I am religious The Lorde â—orbiddeth all appearaunce of euill 1. Thes 5. all â—ccasions of sinne and yet wee are the Lordes and doe neither The Lorde saith If thy right hande cause thée to â—ffend or thy right eye cut it off plucke â—t out and cast it away wee will bee the Lordes and not restrayne a litle â—lay that mine owne soule being witnesse most gréeuouslie maketh mee offende Fie fie what deadnesse is this Where is either loue of God or feare 〈◊〉 vs Loue makes vs burne with desire to doe well feare makes vs shake â—o thinke of anie sinne we continually sinne in our gréedie gaming and yet we be godlie But this either makes vs sée it or we will neuer I feare sée the mischéefe of playing and by name of Dising The Lorde for Christ his sake â—wake vs and so I end Que. What is nowe contayned in the â—ffirmatiue part of this commaundement Ans Euen as al these former branches are forbidden so the contraries of them are commanded as in general al helpe al succor al care and prouidence for thâ— safetie and benefite of the goods of ouâ— neighbour that possibly wee can shewe And againe the right vse of our ownâ— goods as to the mainetainance of thâ— knowledge of God amongest vs to thâ— defence of the common wealth and thâ— magistrate to the nourishing of our faâ—mily to the reléefe of the poore Lastlâ— as diffidence and mistrust in Gods proâ—uidence for vs the roote of stealth vnâ—lawfull priuision for our selues was iâ— the negatiue part forbidden so here conâ—trariewise is faith and ful perswasion if we séeke his kingdome and the righâ—teousnes thereof these outward thingâ— shall be cast vnto vs commanded Math. 6. Thâ— punishment of this commaundemenâ— temporal or worldly was euer diuers 〈◊〉 diuers places somewhere death somâ—â—where but foure fold c. The spirituaâ— punishment as of all other commauâ—â—dementes was and is euerlasting damâ—nation 1. Cor. 6. Zach. 5. The Application NOw now my beloued to the worke of further fruit in our soules let vs lay this rule to them them to it and let vs euen heartilie I beséech you euerie man secretlie betwixt God and vs sée howe wee haue aunswered in obedience this law of our God father mercifull almightie We are bound by it generally to showe all loue carefull regard to our neighbors goods that we possiblie can to doe him with our owne goods what benefite we may In particulars if we will speake we are bound to lend We sée both when and what we may not hurting our selues profite our neighbours withal and to take no recompence vnlesse it be hurt which we lend Now looke I say if you haue euer obserued this thing without anie want Haue you doone it Nay haue you not often refused of a méere pinching an vnneighborly mind euen small matters when you haue béene verie earnestlie intreated adding often a lie to mende the matter withall saying that you either had not that which indéede you had or occupied it your self when indéede you did not And haue you not often contrarie to the lawe of God made in this behalfe taken reward when the thing you lent receyued no harme Surely your monie and manie thinges else doe witnesse against you Pledges For the lawe of pledges and taking of pawnes haue you neuer passed the bonds of loue or the limites of mercy in that respect Haue you neuer gone in to take what you could but stoode at the dore to receiue what he might spare you O that our hastie handes and harde heartes deserued not the wrath which in trueth they doe in this one thing Manie a time doe I greatly feare haue wee litle regarded the case of the partie whose pawne wee tooke so wee might bee safe our selues from our feared losse And if it were so surelie wee wanted loue and wee haue sinned Againe in the thinges commended to our kéeping Custodie let vs looke also a litle howe wee haue satisfied the lawe of God Wée shoulde neither denie for anie feare of harme thereby to kéepe for our neighbour which wee may better than hee defende neither conceile hurt purloyne or conuey away what euer anie trust reposed in vs hath brought into our custodie But manie a dogged nature denyeth the former and manie a couetous heart offendeth in the latter What say you of thinges which you haue founde being lost Haue you euer regarded euen as your owne to kéepe it to chéerishe it and to finde out the owner of it the straying beast of your neighbour and euen of your verie enimie Haue you neuer either of negligence or of malice and spite or by a pinching minde transgressed herein Consider it well And haue you neuer euen in the true testimonie of a good conscience retayned anie thing that euer you founde from the true owner if you knewe him neither euer neglected anie meanes to finde him out if you knewe him not Well were it with you if a priuie witnesse within you did not crie and saie that a gréedie
and a gréeuous breach of this commaundement Wee should couer in charitie what no bodie knoweth but wee if the partie will be reformed euen as willingly and readily as euer wee would our selues finde fauour for our infirmities But doe we it Is my brothers shame my griefe is his credite déere vnto me as my life Goe I backewarde with a cloke on my backe to cast vpon his offence loth that either others or I my selfe should sée it as good Sem and Iapheth did to their bared father in his drunkennesse Gen. 9.23 No no wee grinne and laugh rather with cursed Cham and blabbe it out to others Good beloued let vs weigh our wantes and neuer make our vices vertues God asketh but our confession in griefe and sorowe and he will heale vs. It is a branch and a breach of this commandement and therefore no thing to be continued in But I dwell too long in this spéech vnto you Many things mo might yet be rehearsed but sée them your selues and let my silence passe them These fewe bewraye our want of perfect obedience to the lawe and so consequently of anie life and safely by the workes of the same And therefore I hope we clearely perceiue that without a Sauiour wee were but lost make what distinctions we can of obedience of iustification or such like Fast cleaueth to vs and cannot bee denied gréeuous guilt against both this lawe and all the former and cursed is he which abideth not in all to doe them sayeth the Lorde Deutro 27 Iam. 2.10 Galat. 3.11 He that is guiltie of one is guiltie of all and by the workes of the lawe can no flesh liuing be iustified For the iust shall liue by faith Wee haue not doone all but wee haue broken much and therfore the conclusion lighteth vpon vs and all the subtilties of all the wittes in the worlde can not remooue it from vs if the Lorde should marke what we haue doone amisse but in this one lawe of his and iudge vs thereunto and by we are not able to abide it wee are cast away Therefore let vs flie from the lawe as fast as euer wee can and take the right vse of it thereby to be led vnto Christ and let this be our firme comfort Galat. 4.4 that When the fulnesse of time was come God sent foorth his sonne made of a woman and made vnder the lawe that he might redeeme vs from the curse thereof and so by him wee might receiue the adoption of sonnes which without him we could neuer attaine to This is sure and this is comfortable to hould by and the Lorde increase this faith in vs euer The tenth Commaundement Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his c. Wherein saith your booke the Lorde plainely forbiddeth all inwarde desire of anie thing vnlawfull to be done although we neuer consent vnto it as the rebellion of the flesh all corruption of the olde man all blotte of originall sinne so that by this commaundement most clearely we may see the image of that man that pleaseth God euen such an one in whom nothing is impure neither in will nor nature Question YEt playner I pray you if you can set downe the difference of this commaundement from the other for as I haue heard some haue halfe thought it superfluous seeing as the former did also forbid the inwarde thought aswell as the outwarde act Ans It is as plaine as may be alreadie yet to content you thus ouer againe The former commaundementes did forbid the act and the setled or consenting thought of the heart though the déede were not doone as for example the precept of killing forbiddeth the déede and with all once to thinke in heart to doe such a déede with a resolution verily to accomplish it if I can But nowe this commaundement commeth néerer and condemneth not onely that thought that is setled and lacketh but oportunitie to doe the déede but euen the verie thinking also of any thing contrarie to the loue of God or my neighbour though I doe neuer consent to it but snubbe it mislike it and reiect it For euen that hauing of an euill thought in my minde is a fruite of my corruption such as in innocencie if we had stood we should neuer haue had and therefore naught So there are two degrées of thoughtes the one with consent to accomplish in déede what we do thinke if we can and the other without consent repulsed away when wee awake and sée it The former in the former commandementes was forbidden and the later in this A strange doctrine in shewe no doubt to manie that thinke this their thought is frée But we must not maruell since euen the Apostle Paul himselfe would neuer haue suspected anie danger in concupiscence lustes and desires if the lawe had not sayde Thou shalt not lust or desire Rom. 7.7 Nay it appeareth verie plainely in that place sayth a godly man that he thought maruelous well of himselfe before hee came to this commandement He tooke himselfe before to be liuing and in good liking towardes God and godlinesse but when he had looked vpon this lawe and beheld himselfe a while in this part of the glasse he sawe himselfe plainele to be no bodie but a dead man sould vnto sinne And therefore a thousande times néedefull that the Lorde should adde this lawe to all the rest to humble vs throughly séeing so singular a man was not fully cast downe before he had wrestled with the iustice of God in the same Let vs therfore thinke of this thing that séemeth so litle in our eies For wee heare what the Apostle sayth it is sinne to desire Rom. 7.7 and we may ioyne vnto it the words of the Lorde himselfe affirming plainely that the verie imagination of mans heart is euill euen from his youth Gen. 8.21 God hath made the heart aswell as the bodie to séeke his glorie and therefore good reason the cogitations of the hart should no more straie from their true end than the actions of the bodie Neither may our reiection of such thoughtes in the ende and not consenting vnto them to accomplish them in act bleare our eies with an imagination that we haue not offended in them in going so farre as we went For it is a blemish a want an impietie and a degrée of vnchastitie in a woman to suffer the cogitation of anie forren friende beside her husbande to tickle her with conceite vnlawefull though in the ende she repulse it and abhorre to accomplish it and howe can it then be faultlesse in these hearts of ours the spouse of the Lorde to dallie with such delightes and to pursue in minde by thinking of them the pleasures that such conceites doe pleade before vs though in the conclusion we giue the deniall and do not consent O it is a greater matter to loue the Lorde with all the heart than that it may