children Mariages another of the daily desires of worldly men This they séeke this they couet this day and night they beat their heads about Yet daily examples be before their faces of sorowe and tormeÌ„t not to be expressed growing to parentes by such proude and gréedie attempts beside the continuall griefe that sonne or daughter so bestowed often riseth and goeth to bed withall Therefore I say to goe no further since these vsuall desires of men in this worlde are often not attained vnto to their liking â—hough greatly laboured for and yet if they be attained euen in great measure haue no certaine or sure comfort in them but all the pleasure in them and â—y them quickely fadeth away strongly â—t prooueth that our chiefe care should not be of these things but rather what â—ur case shal be in another world wheÌ„ al these things shall haue their end which â—s the matter I haue rehearsed theÌ„ for An other proofe of the same may this be the reuealed will of God the Lord testifieth he would haue all men saued The second reason to prooue that our chiefe care should be howe to be saued and â—ome to the knowledge of his trueth he would not theÌ„ death of a sinner c. therfore unlesse we also set our care to the â—ame ende namely howe we may be â—aued in the day of iudgement we oppose our selues not onely against our â—wne good but euen against the Lords will we striue with our God and wee shall surely reape the reward of such â—s rob him of his creatures Thirdly the horrour of hell and condemnation prooue The third that our care to be saued should be great For what meane those fearefull names of hell of prison chaines of darkenesse the lake burning with fire and brimstone the deâ—th pitch brimstone weeping and gnashing of teeth the worme that neuer dyeth the fier that neuer goeth out with a number such like I say what meane they or why hath the spirite of GOD set them downe but to strike a terror into vs of damnation and consequently thereupon a true care to be saued The fourth Fourthly the vnspeakeable ioyes of heauen that unmeasurable and endlesse comfort that there shall bee had with all the children oâ— GOD Patriarâ—hes Prophetes Apostles Martyrs yea with the Lorde himselfe and all his Angels with Christ our Sauiour and Lambe slaine for vs who shall wipe all teares from our eyes doeth crie vpon vs with shriking sound now while we haue time to vse our time to see mercie and séeke mercie to imbrace it and take it offered to such good vnto vs and neuer in securitie passing our oportunitie to be causes that then we shall heare these words Depart ye wicked into endlesse woe What an honor woulde I thinke it if the Prince passing by among the great multitude should spie mee out call mee to him imbrace me speake kindly to me take mee with him place me by him and so forth Howe would my heart daunce hereat and all men talke of my good hap Now is the passing of a mortall Prince on earth like the comming of Iesus Christ in the cloudes Is the honour they can giue comparable to that the Lorde of Lordes shall giue to his elect O my heart féeleth what my pen cannot write there is no comparison betwixt the persons the places the preferments and therefore if the one so ioy mée that for it I would take any paines thrise dead is my heart within me if to obtaine the other it bée not carefull Lastly The fifth the examples of care continuall and great euer in Gods children how they might serue him and please him that hereafter they might sit with him and neuer part from him ought mightily to perswade vs to be like vnto them in this indeuour their labours their watchings their sufferings all shot but at this ende the glorie of the Lorde and their owne saluation and howe great were they What spéeches of desire euen aboue all treasure to bée saued in the great day haue they vttered And shall we not followe them God forbid Thus therefore prooued vnto vs is the first point of a Christian man and womans care namely that it ought to be this howe they should be saued in the day of iudgement and so come to life euerlasting Que. Howe is the second point prooued vnto vs namely that in the meane time so long as wee liue in this world wee ought to bee carefull to liue according to Gods holy will Ans Surely it is prooued verie strongly vnto vs both by our election creation redemption iustification and vocation if we will marke them For why hath the Lord elected vs to eternal ioy in Christ Iesus That wee might conclude libertie thereon to sinne at our pleasure Our election prooueth it as many wicked spirites reason No no. But let the Apostle bee iudge and tell vs why who saieth Ephes 1.4 He hath chosen vs in him before the foundation of the world that we should bee holy and without blame before him in loue So saieth he of our creation also Our creation prooueth it that wee are the Lordes workemanship created in Christ Iesus to good workes Ephes 2.10 which GOD hath ordained that wee shoulde walke in them And of our redemption Luke plainely speaketh Our redemption prooueth it that we are deliuered out of the hands of our enemies Luke 1. that we should serue him in holinesse and righteousnesse all the dayes of our life Our iustification prooueth it Our iustification hath euer ioyned with it inseparably the grace of â—anctification and they cannot bee parted For howe shall we saieth the Apostle Rom. 6.2 that are dead to sinne liue yet therein and so forth as followeth in the place Lastly of our vocation the Apostle Peter saieth thus As he that hath called is holy so be you holy in all manner of conuersation So that wee sée thereby all these meanes prooued vnto vs that we ought as long as we liue to be carefull of this that we behaue our selues according to the will of the Lord which is the seconde point whereof in your question ye demaunded some confirmation Que. But howe can we knowe we are discharged before Gods iudgement seate Ans Your booke answereth you that wee can neuer knowe howe wee be discharged before the iudgement seate of God vntill such time as we knowe our owne miserable estates by reason of the greatnesse of our sinne and the horrible punishment which we deserue for the same And the proofes your booke vseth are plaine to inferre this conclusion For doeth man séeke to the Phisition that hath no néede of health either to be procured or preserued by his meanes No our owne experience doth approue the speach of Christ to bee true when he saieth Matth. 9.12 The whole haue no neede of the Phisition but the sicke Matth. 11.13 For in déede it is the diseased that take
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
â—orde alas I knowe it is not great yâ—ough neither answereth it the greatnesse of my sinne but thou canst giue greater if it please thée O deare Father rent my heart and giue mée féeling cleaue it a sunder by thy pearcing spirit that from it may flowe the teares of true repentaunce strike good Lorde this harde rocke of mine that it may gushe out sorowfull water for so fowle offence and what wanteth in mée any wayes supplie in mercie with my Sauiour in whom thou art perfectly pleased Graunt O God vnto mée thy gratious spirit to kill in mée continually more and more the strength and power of sinne and to rayse mée vp in bodie and soule to more obedience towardes thée Let not my wantes stande euer swéete Lorde betwixt thy mercie and mée but giue mee will to wishe it giue me power to doe it giue mée loue to like it and euer strength to continue in it that thou hast appointed for mee to walke in before thée in this worlde Heare mee O Lorde O God O swéete and endlesse comfort of my sinnefull soule for Iesus Christ his sake that liuing heare I may euer serue thee and dooing so I may neuer loose thée Amen Amen The second Commaundement Thou shalt not make to thy selfe any grauen image nor the likenesse of any thing that is in heauen aboue or in the earth beneath c. FIrst for the order of this Commaundement eyther wee may answere that this first Table contayning the honour and duetie of men to the Lorde as the seâ—ond doeth their duetie to man and the worshippe of GOD being partâ—y inwarde partly outwarde haâ—ing in the former Commaundement laide downe the former kinde to wit of inward worship fitly now in this the two next folow the outward duties which to the same our gratious God we iustly owe. Or else thus That the Lorde in the first commaundement hauing separated himselfe from al other gods deuised and made by men and commanded all mortall men and women his creatures subiect to his Lawe to worship him onely and none but him here now in this second precept as order required he setteth downe modum rationeÌ„ iuxta quam coli velit the waie and maner how he wil bee serued Forasmuch as in vaine he should haue doone the first except he had done the second also The way and maner is this euen according to his will and nature Which albeit it may séeme to flesh and bloud not so fitlie done by a negatiue lawe as by an affirmatiue it might yet besides that we are not to teache the Lorde euen in speciall wisedome hath he thus doone it For first our natures are very prone to the breache hereof which by a negatiue is stronglier beat downe than by an affirmatiue and then againe the Gentiles next neighbours to the Iewes were very much giuen to idols and images and therefore by name forbidden to the Iewes least by the Gentiles in that point they should be defiled And yet doth not the Lord here so set downe a negatiue but that he includeth an affirmatiue in it For as he saith Thou shalt not make to thy selfe any grauen image and meaneth thereby Thou shalt not worship mee with any deuise of â—hine owne contrary to my wil and naâ—ure so implieth he herein the affirmaâ—iue namely thou shalt in euery reâ—pect worship me according to my will â—nd nature Moreouer remember here â—gaine which hath béene touched beâ—re that both in this commandement 〈◊〉 in all other the Lord setteth downe 〈◊〉 name that thing the doing whereof 〈◊〉 not doing is most decent or horriâ—â—e And therefore in this place forâ—â—â—ding all false and fonde worshippe 〈◊〉 his Maiestie hee setteth downe in name that which is most vnséemely and vile to wit Idolatrie For of all wrong worshippe to make him like a man or woman or other worse creature to prostrate our selues thereunto and to thinke wee worship him in so dooing is most horrible What expositions your Booke giueth you may looke and marke adding for more plainnesse thereunto thus much that the very meaning of this commandement in effect is thus much as if the Lorde should haue said although the corrupt nature of man bee such as naturally he desireth my presence in some visible forme and shape foolishly thinking that then he is most neare vnto mee when he hath before his eyes some visible picture of mee yet for as much as this and the worship hereby doone vnto mee is neither agréeable to my will nor nature I therefore commaund thée that thou make to thy selfe no grauen image c. That is that thou goe not about to represent me by any likenesse of any creature whatsoeuer neither to worship mée in or vnder any such showes or after any way than out of my worde thou learnest to bee agréeable both to my will and nature Easilie then may we sée what wee are occasioned here in this commandement to consider of namely 1 The making of Images 2 The worshipping of them 3 The reasons God vseth here Touching the first then vsually vppon this occasion is mooued this question whether simplie it bee vnlawfull and misliked of the Lorde to make any kinde of Image by painting carâ—ing ingrauing c. And it séemeth yea â—ecause the woordes are so flatte withâ—ut exception Thou shalt not make any grauen image c. For answere whereunto 3. seuerall â—udgements are founde amongst men â—ome thinke in déede all pictures and â—mages to be vnlawfull aswell in Ciâ—ill vse as in religious and such are the â—urkes by name if it bee truely writâ—n of them Whose money they say hath neuer any image vpon it but certain Arabike letters their other works as carpets couerings quisshins c. vtterly also without any image of man or any liuing creature vpon them and all because they thinke it vnlawful Others thinke it lawful to make any picture at all yea euen of God himselfe so that the same be not worshipped as a bare picture image And they vnderstand this commaundement of images made to this ende to be adored These are our Papists The thirde iudgement and best is of them that thinke it lawful to make pictures of things which we haue séene to a ciuill vse but not to vse them in the Church and for religion Now for the first opinion it is out of all question false and too superstitious For howsoeuer the Turks receiue not such profe yet we that imbrace cleaue to the authoritie of Gods worde know that the Lorde hath not lefte this commaundement neither any other without large and plaine exposition in other places of the scripture and therfore we are to conferre place with place practise with precept and so to sée whether in déede all images be forbidden to be made or no. First then marke the wordes in Leuiticus Leuit. 26.1 Ye shall make you no Idols nor grauen Image neither reare you vp any pillers c. Out of which place thus I
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
Que. Of the latter we shall speake hereafter nowe in the meane time how prooue you that wee must euerie waie vse reuerentlie the name of God Ans To name but one place of manie it is prooued euidentlie by these wordes of the lawe Deut. 28.58 If thou shalt not feare this glorious and fearefull name the Lorde thy GOD then will the Lorde make thy plagues woonderfull c. That is if thou doest not with most great feare and reuerence vse the name of GOD at all times and shewe the same by kéeping and doeing all the wordes of this lawe then will I plague thée to the example of all others euen in thy selfe and in thy séede V. 59. with great plagues and of long continuaunce and sore diseases and of long durance Que. Howe prooue you that by swearing I must vse his name reuerentlie Ans By necessarie consequence For if I must euer vse it reuerently then when I sweare by it Que. The argument were good if it were lawfull to sweare at all but the Scripture seemeth to denie all swearing Math. 5.33 Iam. 5.12 saying sweare not at all but let your communication bee yea yea and nay nay Whereupon the Anabaptistes haue thought this lawe a ceremoniall lawe and now abrogated Ans Those places you name are to bee vnderstoode either of common talke or of swearing by creatures and they doe not in generall condemne all swearing Of this iudgement is Augustine who saith In nouo Testamento dictum est ne omnino iuremus non quia iurare est peccatum sed quia peâ—erare est immane peccatum That is In the newe Testament wee are forbidden to sweare at all not because all swearing is a sinne but because forswearing is an horrible sinne And in an other place Admonitio non iurandi conseruatio est a peccato periurij The admonitioÌ„ in scripture not to sweare is a preseruation from false and wrongfull swearing Que. Is it then lawfull to sweare Ans Yea it is both lawfull and a glorie to God Que. First howe prooue you it is lawfull Ans God in his law expresselie commandeth vs saying Thou shalt feare the Lorde thy God and serue him Deut. 6.13 Chap. 10.20 and shalt sweare by his name therefore it is lawfull Secondlie GOD himselfe and all his children as occasion serued haue vsed to doe it and therefore lawfull God him selfe as we reade Because hee had not a greater to sweare by Heb. 6. Gen. 2. Cor. 1.23 sware by himselfe And the Patriarches Prophetes Apostles did honour God with this seruice We sée it Que. How prooue you that it is honour to God Ans By the testimonies before cited wee euidentlie see Heb. 6. that the thing wee sweare by wee make it the greatest of all other wee make it the witnesse and discerner of our trueth wee meane 2. Cor. 1.23 and the reuenger of falsehoode and our fault if wee doe not as wee sweare all which to bee giuen to the Lorde by swearing onely by him is a glory to him and contrariwise a dishonour to him to ascribe them elsewhere since indéede they are not incident to anie creature Que. But doe all swearers by the name of God honour God in so doeing Ans O no vnlesse we sweare as we ought we dishonour him greatly Que. How is that Ans First the matter must be true to Gods honour and the benefite of our brother Secondlie before a Magistrate when we are lawfullie called Thirdlie the name of God must only be vsed and lastly our affection ought to bee good The first is prooued by the othe that Iosua his espies made to Rahab 2. Iosue 12. Against which it shoulde bee an offence verie fearefull if men hauing the places of Iudges Iustices c. shoulde minister othes to men in euerie light trifling cause for more spéede because they will not stande to search and examine the matter otherwise should either do it themselues or sit and heare their seruantes doe it in such hudling poosting and vnreuerent manner as that a man can scarse tel what he saith Whereas amongst Christians it were verie commendable if there were some pithie and godly admonition either longer or shorter to aduise them of the nature of an oth what honor it is to God if it be as it ought to bee and what dreadfull woe it pulleth vpon them if it be otherwise Exod. 22.10.11 The seconde is prooued by the law of God prouided and set downe to that end The third is prooued by the Prophete Ieremie Iere. 5.7 See Amos. 8.14 Sophon 1.4 by whose mouth the Lorde complaineth that therefore hée was forsaken of them because they sware by them that are no Gods And marke it well Is the mother of Christ a God Are Peter and Paul Saint and Angel whatsoeuer so many gods Is the Roode a God the Masse a God your faith and trueth a God c. Is the bodie of Christ a God is his bloode a God his armes sides féete hearte so manie Gods If they bee not howe sweare we by them then so vsually and so fearefullie We heare what GOD saith by the Prophet namely that they that sweare by anie thing that is not God do flatly forsake the true God him selfe and will we not marke it Shall it not feare vs from so foule a custome I hope it shall Last of all that my affection shold be good verie reason maie assure me For if I come to sweare not for any care or loue to the glory of God to the trueth of the cause and peace and right of my neighbour but in choler in malice for spite enuie certainly howsoeuer my oth doth good yet shall the Lorde neuer ascribe that good to mee but in wrath punishe mee for doeing a good thing with so euill a minde Thus then we sée how we must sweare if God be pleased and honoured by vs in that action and how if we do otherwise we breake this commaundement and take his name in vaine Que. One question by the waye let me aske you whether may a Christian admitte an oath by an Idoll hauing to deale with an Infidell or no Ans The ciuill lawe they say permitteth straungers to sweare by their owne Gods Tertullian in his booke of Idolatrie sayth wee ought not to contende with them ouermuch about this matter Augustine in an Epistle saith plainelie it maie be admitted of a Christian and wee sée it in the worde that when Iacob and Laban sware eche to other Iacob sware by the true God and Laban by the God of Nachar besides diuers other examples Que. Then to goe forwarde certaine it is that wee are not onelie bounde to the affirmatiue that is euerie way with most high reuerence to vse the name of GOD and namelie in swearing but also to the negatiue no waye to pollute this name and chiefly not in swearing Hauing then heard how by others he is dishonored I pray you what other
matter in the eare of an other against any body which yet if it had bin mine owne offence I woulde willingly haue wished conceiled couered Hath this hart of mine caried euer the loue in this respect that true tender regard of my brothers credit the possibly it might or of duty it should O the God of gods be mercifull vnto vs and deale not with vs according to our sinnes neither euer reward vs according to our iniquities For I am sure I may speake it in truth yet in sorow against all flesh that liueth we are guilty we are faulty in this behalfe We snub not our heartes when we sée their want of loue prouoke our tongs to speak vnlouingly We say not in our selues with a pause vpon the matter what am I about to say to whoÌ„ of whoÌ„ to what end Wil it hurt him or profit him what is my desire how wold I wish if his case were mine so foorth but headily vnaduisedly I feare vnlouingly we speake what we list almost say with the wicked Psalm our tongs are our own who shal control vs Therfore I say again for this branch of murder by the tong the god of mercy be merciful to vs truly teach vs both how we sin in it how we ought to be reformed of it For reproches how stand we Reproch Haue we neuer cursed the deafe nor put a stumbling blocke before the blind That is haue we neuer insulted ouer any maÌ„s infirmity or vnkindly reproched him with his imperfectioÌ„ O spiteful tongs of ours how passe they the bonds of loue herein It is our pleasure to bewray the wantes of others it is our pastime to gréeue their spirites and tâ— gaule them for theÌ„ yea wee glorie in their ignominie wee swell in conceit of our selues when we sée them and we stretch out our necks and lift vp our hautie eyes when wee passe by them Their weakenesse is our boast all the day long haunting them riding them as we vse to speake in euerie corner and as verie Pharisies wée are in an other case wee looke at their wantes wee exalt our selues and in pride wee speake it or at least inwardlie thinke it wee are not as those séelie Idiotes are Rare is that man and woman that with a tender heart comforteth and couereth whoÌ„ they sée to néed as they wishe their owne wantes with the sufficiencie of Iesus Christ couered from the wrath which they deserue But I trust for the time that is to come it shall neuer bee verified of vs which wee haue heard before out of Salomon spoken that The maÌ„ which is accustomed to opprobrious wordes Prou. 23.15 will neuer bee reformed all the dayes of his life Prou. 28.13 And for that which is past the God of mercie wipe it out as hee hath promised Let vs consider the mockes and tauntes that haue passed from vs euen with ioy in our wittes that wee coulde so doe and euerie speach so néere as wee can whereby our brethren haue receiued harme priuately or openly in place of iustice or out of it And are we then vpright before the Lorde touching the murder of the tongue Psal 7.32 Blessed is the man whose vnrighteousnesse is forgiuen and whose sinne euen in this respect is couered The murder of the heart remaineth wherein wee are to wey howe we haue euer vppon anie occasion suffered mislike to growe within vs of our brethren or anger or harred or enuie reioycing at other mens falles desire of reuenge crueltie or bitternesse pretermission of oportunitie or anie other braunch thereof and whether through our negligence and suffering Satan to créepe vppon vs euen all these almost haue not béene within vs at one time or other one pulling on an other as thinges vnseparable Howe hath misliking of some and we well knewe not why made vs apt to anger with anie thing which they did often displeased with them more than we should How hath anger beeing lodged too long changed his nature and become hatred in vs Howe hath hatred hatched vp enuie and desire of reuenge Howe hath enuie wished the fall of others spited their good whatsoeuer it was ioyed at their miserie if wee liued to sée it Howe hath desire of reuenge pricked vs to the thing it selfe nurced vp crueltie and ouer great seueritie What wantes haue we showed of tender compassion and comfort to the comfortles What prolonging haue wee made of the good which wee haue doone and howe careleslie haue wee passed many an oportunitie to doe our dueties in kindenesse to our brethren Alas then where is the perfection of our loue where is the innocencie of our life where is that integritie of ours touching this commaundement which we dare present of it selfe to please before the Lord Our heartes are stayned our tongues haue strayed and euen our handes also peraduenture against it â—aue gréeuouslie offended Let vs â—hinke of it and the Lorde giue vs â—eartes effectuallie to féele it For the â—ight of sinne can neuer hurt vs when â—t causeth sorow and true repentaunce And to sée sinne to dispare we néede not â—ince Christ our Sauiour hath fulfilled â—he lawe for vs. The verie strength of â—he lawe is but conditionall damnatiâ—n if we will not be humbled if we wil â—ot repent but if wee doe then stepâ—eth Christ in with all his perfection â—nd presenteth himselfe to his father â—or vs then doth he iustifie and who can condemne then will hee saue vs and what can loose vs O that wee would â—herefore sée our offences against euerie commaundement and namelie against this O that wee woulde confesse them and leaue them as we can hereafter The Lorde giue it and the Lord grant it and so shal we liue with the Lord for euer The seuenth Commaundement Thou shalt not commit adulterie Question WHat is the meaning of this commaundement The act Ans First there is forbidden all adulterie fornication and other vncleanesse in our bodies saith your booke which néedeth no proofe besides the plaine wordes of the lawe and that print which in his conscience euerie one carrieth about yet hath the author added some for more strength against the frowarde which I leaue to euerie one to read by theÌ„selues Secondly there are forbidden all vnpure thoughtes and lustes of the heart For as in the other commandementes it hath béene sayde The thought so is it to be thought of againe in this The lawe giuer is spirituall and therefore this law Besides it is testified in plaine wordes that not onelie he is guiltie of this lawe which committeth the act but hee also which looketh vpon a woman and lusteth after her Math. 5.28 Thirdly the Apostle placeth chastitie in bodie and mind and therefore the contrarie is incident both to bodie and mind Nay in verie truth man is rather that which he is in mind Man is that which he is in heart than that which he is is
A very fruitfull Exposition of the Commaundements by way of Questions and Answeres for greater plainnesse Together with an application of euery one to the soule and conscience of man profitable for all and especially for them that beeing not otherwise furnished are yet desirous both to see themselues and to deliuer to others some larger speech of euery point that is but briefly named in the shorter Catechismes By Geruase Babington PSALME 119.59 I haue considered my vvayes and turned my feete into thy testimonies I made hast and prolonged not to keepe thy commandements AT LONDON Printed by Henry Midleton for Thoma Charde 1583. To the Right Honorable his verie singular good Lorde and Maister Henrie Earle of Penbrooke Lorde Harbert of Cardiffe Marmion and S. Quintine and of the most honorable order of the Garter Knight G. B. wisheth increase of all mercie and comfort in Christ Jesus for euer THe Lorde knoweth who searcheth my heart and reines right Honorable and my verie singular good Lord that being placed in the Vniuersitie with so great content both for profit pleasure and the exercise of my ministerie in such place as it pleased God most mercifully to blesse it in to my great comfort I had litle desire to make change of that estate so accompanied both with these and manie other speciall commodities til it pleased him that hath his times and oportunities for all men to direct me to your Lo. in such sort as he did and there first of your selfe and afterward of my ho. good Ladie to make mee heare so carefull so Christian and so zealous a regarde both of your selues and your whole retinue to be directed in the course that became the professors of the Gospell and the inioyers of these happie daies vnder so famous and renouned a gouernement of so worthy blessed and gracious a Princesse And thē I must needs confesse I felt a forcing resolution after I had a while striuen with the losse of these forenamed benefites with the farre separation of my selfe from all my friendes and with the discomforts incident nowe then euen to the best seruices So was it my good Lorde your zeale and affection to your God that then first perswaded me And truely euen the selfe same thing it was that euer after retained me more vnable than many but as willing as euer was any to the vttermost both of power and life to doe your Lo. seruice The verie selfe same thing it is also out of all question that shall euer aboue any worldly commoditie that may be offered them procure vnto your Lo. both in one place and other those that loue vertue and vpright dealing For verie well with themselues will they euer imagine as indeede it should be that where the Lord is feared and honored as he ought to bee there faithfull seruice will both be regarded conueniently rewarded there mē shall bee iudged according to proofe and not according to pratles there heat of affections shall not stirre to souden vndeserued displeasure but conscience to giue euerie man his due triall shall finde out the innocencie of the true dealer And what should I say There they will assure themselues euerie man shall bee vsed with conuenient incoragement credit comfort if his dealings doe deserue the same beside many moe verie speciall vertues of a maister fearing God VVherefore if I should wishe vnto your Lo. in a thousande tearmes many seueral and singular blessings and afterward include them all in one truely it must be this that you may euer know the God of your father and serue him with a perfect heart and a willing minde Knowe him I say by learning what he willeth and serue him by daily practising as hee inableth of that will For thus to the Lorde you shall become obedient to your Prince faithfull for your countrey carefull to your seruauntes that breake both body and braines in your affaires and beare the brunt of many an vnknowen toyle and hazarde comfortable and beneficiall to thousandes that liue vnder you honorable and good and to euerie man in a worde so affected and disposed as they that are alreadie in all dutifull right your owne may so remaine and they that are not by so cheerefull vsage and honorable vertue may daily be added and wonne vnto you VVherefore my good Lorde with all christian care continue your happie course in the waies of the Lorde and what Salomon saith remember often Heare counsell and receiue instruction meaning from the Lorde for they shall make a man wise in time Yea they shall so establish a man in the eyes of the Lorde as that his seede shall inherite the earth his name neuer be blotted out Cōtinue also that Christiā care to other the desolat flocks of the Lords people that with so great and iust praise your Honour hath shewed of late so many waies And amongest all or rather euen aboue them all as manie special causes bind me to wish I most humbly and hartily beg the same to your towne of Cardiffe vnable peraduenture in manie thinges but vnwilling I hope in nothing to deserue both fauour and furtheraunce in al causes tēding vnto good Amongest whome your Lor. in zeale to their good hath left mee and to whome for your L. sake I vow my selfe if I may doe them good Yet not more to thē than to the whole countrie and euen the verie meanest member therein they being all in generall so deere vnto your Lo. as manie priuate speaches haue declared what my power inableth mee vnto both for duetie vnto your H. and affectiō to themselues I trust they shall euer finde in mee and as faithfull an heart withall as euer had straunger amongst them And if your L. shal vouchsafe thereunto your Ho. and louing assistaunce in their worldlie causes whē they haue neede then may they say their affections are thrise well bestowed vpon your Ho. and their seruice due ten thousand times if it were more Presentlie I haue indeuored both for them and others to lay downe a briefe collectiō of such things concerning the commaundements of God as in larger maner both before your Lo. and them were handled And I presume to offer the same to your L. both for my priuate duetie beeing bounde if euer was anie to bee thankefull and that also it comming vnto them vnder the shadowe and shield of your Lo. protection whome they so reuerence and honor may be the more welcome the better accepted of For the Christian reader els where that shall weigh my drift and consider the place whereunto especiallie I intende it I assure my heart of his godlie and louing acceptance notwithstanding the matter hath bin handled by more able instrumentes by much because it is not in the same manner the Lord may bee glorified in all mens gifts Onely therefore of your Lo. I now most humbly begge that with wonted fauour this small trauell may be accepted and that vnder your Lo. name I may
things â—e should giue thanks Euident pracâ—ise of Gods children as of Dauid Psal 103. cryâ—ng vpon his soule to praise the Lord â—pon al that is within him to praise his â—oly name of Marie professing that her â—â—ule did magnifie the lord Luke 1. and that her â—â—irite reioyced in God her Sauiour â—ith manie such like Que. Since then this duetie both is â—ommaunded and hath of Gods childreÌ„â—ene euer vpon all occasions so carefulâ—â— performed me thinke at our meates â—specially we should remember it Ans Truely you haue named a time â—nd occasion when in déede Christians â—hould neither forget nor shame to look â—p vnto the Lord to praise his name Saying of grace at the Table For euen then haue they his mercies â—efore their eyes to put them in mind Which if they receiue thankfully they â—eceiue rightly if not then verye â—aungerousely both in respecte of â—â—e creatures them selues which as the Apostle sayeth are not sanctified otherwise vnto vs 1. Tim. 4. so that we may receiue them with a good conscience then by the word and prayer and also in respect of the breach of Gods commaundementes who expressely willed his people Israel in them euen all others that when they had eaten filled themselues Deutro 8.10 they should blesse the Lord their God for the good lande which he had giuen them Beside which reasons yet euen further we haue the practise of the godly to call vppon vs for this duetie For it is well noted that the same people chosen of the Lorde the Iewes I meane did not sit downe to eate but either the good man of the house or he that was Primarius in mensa that is the chiefe man at the table did take either the bread or the cup in his hand and so holding it prayed vnto the Lorde that he would vouchsafe to blesse them and those his good giftes which then they were about to receiue at his mercifull hand Likewise after meate they gaue him thankes for it Hence commeth the mention of taking the cuppe twise by our Sauiour Christ in Luke Luke 22.17 the former taking was this saying of grace and giuing of thankes which I â—peake of the other was the celebration of his supper Howe euen of purpose also doeth the Euangelist mention this same practise still in Christ Matth. 14.19 Marke 6 41. Mark 14.26 sometimes saying when they had sung 〈◊〉 Psalme sometimes when he had giuen thankes c. all to teache vs that â—uery such precept and practise shall â—ondemne vs if wee doe not the like And truely if men and women would â—ooke into their heartes and not flatâ—er themselues in daungerous securiâ—ie and would euen say to themselues why doe I not say grace or cause it to â—e said in that place where I am chiefe â—nd ought to doe it what thinke you would they finde to be the true cause â—ndéede Certainely nothing but shame â—nd bashefulnesse because it hath not â—éene vsed But O fearefull shame â—hat shameth to doe Gods commaundements and consequently maketh vs eate our own damnation the creatures being not sanctified vnto vs. And O damnable following of our wicked custome and leauing the custome of Christ and his children God in mercie awake vs. For assuredlie wee litle knowe what we doe when we pretermit and shame to doe this dutie to the Lorde Que. You haue well satisfied me touching the necessitie of this duetie and nowe I aske you an other question whether we may not also giue thankes to men but whatsoeuer they say or doe to vs yea if they drinke but to vs at the table wee must say I thanke God Ans Truly to be perswaded that any kindnes or good can come to vs by men from men whereof our mercifull God is not the sender and giuer woorking by those instrumeÌ„ts were verie wicked horrible but for the phrase of spéech my heart knowing GOD to be thâ— author I may well and lawfully vsâ— it to the instrument no doubt and say I thanke you at any time or vpon any occasion when I reape the benefite of their loue and by name vpon such occasion as you named And this I take to be warranted by the practise of Paul Rom. 16.3 4. who no doubt in heart knew God to be author of all his good yet are his words directed to the instruments Greet Priscilla and Aquila saith he my fellow helpers in Christ Iesus Which haue for my life laide downe their necke vnto whom not onely I giue thankes but also all the Churches of the Gentiles Que. As you haue said of the other duties so I take it in this also namelie that whatsoeuer is contrarie or against it is as well forbidden vs by this first commandement as this is commaunded Ans It is very true Both the pretermission of thanks for any goodnes vpon â—odie or minde our selues or ours â—emporall or eternall bestowed by the â—orde as also the ascribing of it to â—ur selues â—ur wit our strength poliâ—ie friends or any thing it is horrible â—nd a breache of this commaundement Thou shalt haue none other Gods but me Que. Thus rest I instructed more than I was touching this commaundement the first of all the ten And now onely I could wish if you might that you would shewe me some way howe profitablie to examine mine owne heart touching this Lawe and howe with my selfe I might meditate vpon it fruitefully and with feeling Ans Indéed your request hath great profite in it and that course or practise ye nowe desire shall any man or woman finde very fruitefull if they doe vse it For euen as in earthly matters our affection and loue cleaueth fastest to them that in greatest extremities haue brought vs helpe and ease and as there is nothing that will blowe vp the coale of that remembraunce more vehemently and make it flame out into open shewe of a thankefull heart more effectually than some true meditation of the greatnesse of daunger and gréeuousnesse of estate that we were in before So in heauenly and spiritual things the same is found as true or rather more that sight of greatest good procureth greatest measure of such fruite as ought to flow thereof For by example what so kindeleth in a man the heate of burning loue and maketh his heart to flame with true affection to his God as doeth 〈◊〉 liuely sight of that fearefull estate vtter extremitie desperate and damnable condition that he was once subiect vnâ—o without all recouerie by himselfe or any creature either in heauen or earth â—ut onely Iesus Christ the Sonne of God both God and man together with 〈◊〉 sight of certaine safetie from the same Did not this bring that blessed woman â—nd happie Saint of God Marie Magâ—alen to such a swéete tast and great â—â—ue as that her melting heart miniâ—â—red teares to her wéeping eies Luke 7.38 wherewith she washed the féete of her deare â—auiour wiped them with the
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
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
of their woe whose paine in pietie they shoulde neuer wish to sée finally euen euerie way to God to Prince to Countrey to friendes their owne soules enemies most daungerous and pernicious The Lorde Iesus Christ open their eyes touche their hearts and conforme their practise of behauiour to his will if it may stand with his good liking Que. I pray you nowe goe forward in recitall of the exercises of this Sabaoth Ans Secondlie beside the diligent hearing of the worde preached on this day and read vnto vs it is our dueties and a godly exercise fit for the day amongest our selues or with our pastor and preacher to conferre and talke of that which hath béene saide and to aske questions howe this and that is to be vnderstoode Such example haue we in the Gospell where it is saide that when Christ was alone Mark 4.10 they that were about him with the twelue asked him of the parable which before he had vttred and he readilie expounded the same vnto them Then vttered he moe and without parables saith the text spake nothing vnto them Verse 34. but he expounded all things apart to his Disciples Thirdly to receiue together the supper of the Lord Luke 22. Acts. 20.7 as we are commanded and the Church euer accustomed to doe To attende vnto Baptisme if occasion so serue duely pondering the promise that is past vs to serue the Lorde and praying faithfully for his guiding grace to be powred vpon our selues that or those infants then presented to the Church that they and we may euer fulfill what we haue vowed before the congregation Fourthlie from a true féeling heart of Gods receiued goodnes to giue him thankes on this day for his many and great mercies vpon bodie and soule at home and abroad vpon our selues and ours knowen and vnknowen bestowed the wéek passed vpon vs to pray for the continuaunce of the same all the next wéeke ensuing euer else with his gratious supplie of all necessaries whatsoeuer without the which either our worldly estate or spiritual obedience to him cannot be sustained Fiftly to consider of the poore which the Lord hath set amongest vs as subiects for our loue to worke vpon to sée what they want how they liue to visit them and prouide for them This hath euer of Gods children béene greatlie regarded and is a part of the discipline of the Church also The Apostle Paul ordained a gathering in the church of Corinth euery Sabaoth day to this vse 1. Cor. 16.1 and that to the example of other reformed Churches Christ visited the cripples and lazers on the Sabaoth day Iohn 5. and healed him that had none to put him in the poole The borne blinde he healed on the Sabaoth day Iohn 9. And from the godlie care of our forefathers touching this matter haue flowen our hospitals and almes-houses with such like This is an exercise of fayth and loue fitte for all times but chiefely on the Sabaoth day to be regarded Thus wee féede Christ when he is hungrie Matth. 25.35 cloath him naked visite him sicke and so foorth and sure sure shall wee bee to finde it at the generall accounting daie of his Lastly to take care and conferre amongest our selues how to mainetaine all meanes that serue to the knowledge of God as the ministers scholers vniuersities schooles and such like To meditate also this day more than other daies of the creatures of God and of his excéeding goodnesse toward vs in them What it is to keepe holy the Sabaoth day is an exercise of the Sabaoth with a number such moe that were nowe too long particularlie to name Therefore to conclude and end this matter easilie may we hereby sée that to kéepe holy the Sabaoth day is nothing else but euen to separate and consecrate the same to all godlie exercises wherein our faith to God and obedience is to be shewed Que. If these then and their like bee commanded to vs on this day to be perfourmed their contraries I take by the same Lawe to be forbidden Ans Truth it is and must néedes be so but I thinke it néedelesse now againe to goe ouer them and shewe their contraries rather wey them your selfe and marke them particularly Onely these I wish by name may more duelie bee thought of that if the sanctification of this day consist greatly in labouring to knowe the Lorde by the preaching of his worde howe shall they safely passe the curse of God for the breache hereof who with benummed soules parched padded senselesse and euery way most hardened hearts either lie and sléepe on the one side idle or tossing the alepot with their neighbours suffer this day to passe without any instruction and like dumbe dogges hold their peace no way discharging the dutie of a true minister and one that tendereth the glory of God his owne his peoples soules What should I say of them that séeing the haruest great and the labourers fewe and féeling within themselues working a secrete power perswading to put their helping hand to this businesse yet doe not but suffer the people to pollute the Sabaoth for want of teaching and stay themselues from this worke of the Lorde vpon causes that as it is to be feared will melt away and not stand to excuse them when GOD shall come vnto iudgement Euery seruaunt to his owne master it is true standeth or falleth yet may one seruant admonish an other to béeware betimes and therefore with my whole heart I wish a due regard hereof Againe if to sanctifie the Sabaoth be to consecrate it to holy vses such as haue béene named is it possible for vs to escape the reuenging hande of the eternall God if he content in mercie with one day in the 7. we denie him that also and dedicate it to drunkennes to feasting and surfetting c. Nowe in the name of the God of heauen and of Iesus Christ his son who shall come to iudge the quick the dead at the latter day I require it of al that euer shall reade these words that as they wil answere me before the face of God all his Aungels at the sounde of the last trump they better wey whether carding dising tabling bowling and cocking stage plaies and summer games whether gadding to this ale or that to this bearebaiting that bulbaiting with a number such be exercises commanded of God for the sabaoth day or no. O hartal frosen void of the féeling of the mercie of thy God that hauing euery day in 6. euery houre in euery day euery minute in euery houre so tasted of the swéet grace of thy God in Christ as that without it thou hadst perished euery minute yet canst not tel howe possibly to passe ouer one day to his praise vnlesse one halfe of it be spent in carding bowling Awake awake in Iesus Christ admonished awake séeing al the wéeke long the Lord of
vs. Let euerie one wey their calling and estate sée what of them in this lawe the Lorde requireth and what of them in their places hath béene performed Children in dutie subiect to our parents we are or haue béene euery one of vs. Haue we then euer doone it or presently doe wee in the true testimonie of a féeling conscience reuerence in heart and by al outward ordinarie meanes those ordained instruments by the Lord of so great good vnto vs our naturall parentes Neuer haue our hearts harbored any light or vnworthie thought of them or against them Neuer haue wee failed in any outwarde gesture to testifie to the worlde our hidden loue and duetifull regarde of them Can we say in truth what of a child anie way ought to be or to mitigate the matter a litle what of vs possiblie could be performed in respect of age of strength of abilitie of time oportunitie with such like that of vs hath béene doone euer fullie and willinglie to them O conscience casting in our téethes our corruption thou accusest vs. These boyling harts not bearing iust reproofe vndutifullie haue often if we could remember it repined at their authoritie impatientlie fretted at their due correction and the most of vs out of question at one time or other if we haue not openlie thrown out a curse yet haue our heartes included a wish and wordes peraduenture vttered asmuch not consonant euerie way with our dueties Nay haue not euen outward violences béene offered to them by vs Ioyfull were the speach to the Saintes in heauen if in trueth wee all coulde aunswere no. But God knowes a guiltie minde in manie a one doeth stoppe his speach and filthie fact to beate or wish to beate theÌ„ who brought him foorth doeth crie to God without repentaunce for a plague What shoulde I name what shoulde I feare to name so will it wring vs all the mocking of our Parentes Where is that childe that hath carefully couered to his power and euer borne withall in him selfe the wantes or infirmities whatsoeuer of his Parents No no the Lord hath not onelie something against vs in this behalfe but euen great and gréeuous hath béene our fault and still it remaineth in manie of vs. Wée laugh to sée our Parentes shame we smile at their wants wee publishe their infirmities we disdaine their ignoraunce wee loath their age and in manie a thing to our owne confusion if the Lorde giue not an amending repentance we bewray a robbed hart of that true reuereÌ„ce which ought to bee in children to their parentes Alas if God iudge vs for our obedience where are we what witles wil erecteth a kingdome in vs Howe cleaue wee to our selues in all matters and thinke our owne direction best Howe despise weâ— the counsell of our friendes and cast behinde vs their experience Euerie sonne and euerie daughter woulde rule their mariage wholie themselues And euen in euerie action alas what disobedience sheweth it selfe in vs vnto our parentes For mayntaynance which is the thirde braunch of 〈◊〉 euen that also accuseth manie a thiâ—â—â— before the Lorde Rare is the man that hath imployed euerie abilitie of his wit of wealth of knowledge of strength at euerie néede to his parentes comfort And therefore the Lord in 〈◊〉 not in furie deale with vs as wee are children Are we parents thâ—â— wâ—y and marke whether so wee haue alwayes behaued our selues as that thâ—se duties of our children might be 〈◊〉 vnto vs euen in regarde of our behauiour If not then haue wee pulled vpon vs the guilt of our childrens want of dutie being causes of the same and the Lorde is angry with vs. What life haue wee ledde before our children to bréede and continue these duties in them Hath it béene holy graue and modest and so remayneth as néere as we can séeking to hide from the eyes of their witlesse heades such wantes as we knowe our selues subiect vnto No no but carelesly and loosely euen in euery place parentes bewray neglect of religion they will goe to the Churches or good exercises when they list and that verie rarely they shewe no regarde of the dutie of Christians they carie no grauitie in their doinges no modestie often in their behauiour but liue most dissolutely and often incontinently they sweare fearefully without regarde speake prophanely not respecting the frailtie of the youth that heareth them father and mother let vnkinde spéeches passe from them one towardes an other in the presence of their children to the great impayring of their credite with them carelesse God knowes of their bringing vp and too full of foolish pitie when they should correct them All these are meanes to make the children faile in reuerence to their parentes and to tempt them to sinne And therefore let vs looke if we be parentes and gréeued with vnreuerent regarde in our children of vs whether wee our selues be not causers of the same Againe for their obedience it faileth oft by fault in vs. For if we be Parentes we lay great burdens vpon our children pressing them still with our authoritie we inioyne them what we list not weying well what they can like and not carefully considering aswell their natures as our owne desires aswell their comfort and conuenient beeing as our owne affection and will to haue it so what maruell if often GOD breake our heartes with their disobedience The like may be saide of that thankefull maintaynaunce that shoulde of children to their Parentes be performed The very vnnaturall and vnkinde dealing of Parentes with their children in their youth denying them reléefe and comfortable helpe maketh them often though it should not when they haue attayned to anie estate to deale as vndutifully with their néedie Parentes againe Consider therefore I say if wee be Parentes what cause we giue and compare it with the fruite wee finde in our seede Let sinne appeare if wee haue offended and let the lawe condemne vs if wee haue transgressed For surely what duties this lawe bindeth all children to perfourme it as straitely bindeth all parentes to deserue The Parentes euill excuseth not the childe but it maketh him guiltie of his childes offence Thus may the rest also descende into themselues Too apparant is contempt in our liues of Magistracie and authoritie Wee honour them not as Parentes but both in reuerence obedience and maintaynance of their state by retribution of some part of that wee haue got by them we bewray vngodlinesse and sinne against the Lorde and them very gréeuously For where is that heart that riseth vp in thankefulnesse for them to our God that obeyeth them secretly aswell as openly for conscience not for feare Nay O sin of ours if it be sought out by the Lorde in this respect euen growen assuredly vp to heauen For howe dare we and doe we defeate their lawes continually Howe set wee our shiftes against the wisedome and working of the Lorde by them We mocke the Lorde and swell in pride against him
this matter Ans Truth it is but none to the warranting of this sinne For first saith hee what if a woman do it to shunne pollution of her body or after shée is polluted to flie the ignominie following vpon it And he answereth to it that the first is wicked and procéedeth of this error that whatsoeuer is doone in vs the same is also doone by vs which is not so For then were chastitie a vertue of the bodie and not of the mind It is not for a christian to say this will I not suffer but this wil I not do The mind being stained the body is filthie though it neuer did act but not contrariwise for the bodie by violēce abused is neuer able to make guilty that mind which cōsenteth not to it And therfore this excuse saith Austen can not warrant such sin as to kil ourselues For flying of shame which would follow the fact neither yet may it be doone For the shame is not so great as the act and therefore if the déed done vnto her may not warrant her the ignominy following may not do it Si non est impudica quae inuita comprimitur non est illa iustitia qua casta punitur That is If she be not vnchast which vnwilling is oppressed thē is it no iustice whereby the harmeles is punished Sed mulier auida laudis metuit ne quod violenter passa est dum viueret putaretur libenter passa si viueret But saith he a woman that standeth vpon speach and praise reasoneth with her selfe that what she suffered against her wil while she liued she should be thought to suffer with her wil if she liued And therfore she wil kil her selfe Indéede so may a womā reason the regardeth more man thā God but the christian guided with the spirit that Dauid had learneth to say with him O god thou knowest mine innocencie c. And to rest in ioy of spotlesse minde whatsoeuer the worlde speaketh Then goeth hee further and they will aunswere saith hee what can they tell howe they may be tempted to consent by long importunitie or by sight of hard extxemity and therefore they will prouide before hand least they should offend and they wil kill thēselues O saith Austen what a speach is this Iam nunc peccemus ne postea forte peccemus iam nunc perpetremus certum homicidium ne postea incidamus in incertum adulterium That is Let vs nowe sinne least hereafter wee doe sinne let vs now commit certaine murder least wee fall hereafter into vncertayne adulterie Let vs nowe doe that which wee cannot liue to repent least hereafter wee doe what we may repent c. Que. But indeede is it not a vile thing to fall into the handes of mine enemie Ans In déed Cato an heathen with manie other could not abide it neither Saul a cast away coulde suffer it But better is the warrant euer of this ought to be done than of this is doone therefore we must not weygh the latter but the former And we sée neither Patriarches Prophetes nor Apostles euer to haue doone it Nay saith Christ When they persecute you in one Citie flie into an other Where he might haue saide dispatch your selues least your enimies triumph ouer you Nowe if they might not doe it for whom euerlasting mansions in heauen were prouided what care we for a thousande examples of infidels and Paganes Thus then I conclude that neither for these causes alleadged nor anie other whatsoeuer wee may violentlie deale with our selues and ende our life Que What if wee neither kill others nor our selues but yet peraduenture cōsent Ans Euen that consent of heart is horrible murther condemned in this lawe Herodias as guiltie for consenting to the death of Iohn Baptist and séeking it as if shée had hewed off hys heade her selfe Haman as guiltie for Mardocheus as if he had doone it Dauid for Vrias Iesabel for Naboth Pylate for Christ as if they themselues had béene executioners Que. Often also haue I hard men say that sorow and care wil shorten our time Ans Indéed it is not mans speach only but euen the doctrine of the spirit of God Prou. 17.22.12.25 For a ioyfull hart saith Salomon causeth good health a sorowful mind drieth the bones Heauinesse in the heart of man bringeth it downe but a good word reioyceth it yea a ioyfull hart maketh a cheereful countenance 15. v. 13. by the sorow of the hart the mind is heauie This doctrine of god hath man by experience found euer so true that when any of thē in their writings haue spoken of care sorow they haue giuē vnto thē the epithites of biting eating consuming care such like because in déed they haue that worke in those that are too much subiect to them Galen the Prince of Phisitions in his booke of the preseruation of health affirmeth plainly that cares doe pull on and hasten many diseases in vs. Aristotle a Philosopher saith that sorowe drieth wasteth that naturall heat in vs wherein our life consisteth and so as it were giueth a reason of Galens assertiō No doubt the thing is true tryed and found to their harme in thousands And therfore euē in this respect must a christian beware least the Lord haue against him in the day of iudgement that he shortned his owne life by suffering vncomfortable sorowe to lie snubbing chéecking his hart within both day night Alas what is it that euer happen to that man or woman in earth which tast the mercie of God in Christ Iesus towardes them so bitter as that it may not be delaied and comforted euen with this that God is on their side Rom. 8. who or what can be against them Doth not euerie thing yea euen euery thing happen for the best to those that loue God Haue a true hart and meane not falsely and then say in faith as Dauid doth My helpe commeth of God which preserueth them that are true of heart Yea Psal 7.11 let me say to all that euer shall reade this in the name of the Lorde of heauen when cause of humilitie happeneth differre not to be humbled harden not your hearts in the day of affliction but sacrifice them vp brused and troubled to the LORD O Lord helpe Omnes cum valemus c. yet euer so farre yéelde to sorowe as that you constantlie and euen chéerefullie holde that which followeth in the Prophet a broken and contrite heart is neuer despised And therfore whatsoeuer the matter is with Dauid vnto your sad soule in euerie corner crie Psal 42. Why art thou so sad O my soule Psal 27. vlt. and why art thou so disquieted in mee Still trust in God still trust in God for I will yet thanke him hee is the helpe of my countenaunce and my God Thus tarrie ye the Lordes leasure be strong and he shall comfort your heart and put your trust in the
proper guift saith the Apostle speaking of this matter some to marry 1. Cor. 7. and some to â—iue vnmaried Whereof we may trueâ—y conclude that if to marry bee the gift of God aswell as continencie is then is â—t aswell accepted of him no way can â—t be vnholy Againe in the same place â—t is said V. 14. that the vnbeleeuing husband â—s sanctified by the beleeuing wife coÌ„â—rariwise But that could not be if maâ—rimonie were either impure simplie or â—n comparison to single life In the place â—boue named to the Thessalonians 1. Thes 4. it was generally said vnto all men not onely to vnmarried men that they shold possesse their vessels in holinesse honour not in the concupiscence of the flesh Therefore mariage is holinesse and not vncleannesse before God anie iote more than single life is In the Epistle to Timothie the forbidding of mariage is called a doctrine of the diuell 1. Timoth. 4. which could not bee if it were a staine to a Christian man or woman And art thou â—ounde to a wife saith the Apostle seeke not to bee loosed 1. Cor. 7. Which hee woulde neuer haue saide if in it selfe the single life had béene more holy and good before God than the married We know also what the Psalme saith for a blessing shall befall to him that feareth God namely this His wife shall be like a fruitefull vine vppon the walles of his house c. Whereby verie euident it is how the Lord alloweth wedlocke when he vouchsafeth so to blesse it speake oâ— it How then dare we say that to be maried is to be vnchast or anie way to displease the Lorde How dare we say the single life in it selfe is better or morâ— holie What euer finde we in the worâ— of God more setting downe the praiseâ— single life than these haue done the truâ— commendation of godly matrimonie Iâ— is noted of many euen vnder the gospel that they were married but not in aâ— the world doe I remember either maâ— or woman noted as liked the better faâ— a single life Therfore to cut off this diâ—â—course which might verie greatly be inâ—creased apparant it is that of those twâ— estates there is no preheminence of mâ—â—rite or holinesse of either aboue the â—â—ther but both of them good and allowâ—â—d of God in those persons for whome â—hey are expedient And it is also maniâ—â—st that albeit the commanded vertue in â—his commandement be chastitie yet is â—ot that in single life onely situated or â—n the body alone but both in bodie and â—inde both in single estate and double â—nd aswell in the one as in the other â—or both of them are capable of the â—â—me Que. Yet am I troubled still with the â—â—eaches of Paul two or three in one â—hapter together which euidently seeme 〈◊〉 prefer single life before marriage You â—now the places I am sure therefore â—ame them not but expect your aunâ—were to them Ans Why it is verie true and I â—enie it not that Paul in that Chapter â—â—eth preferre single life before marâ—age but howe I pray you 1. Cor. 7. As more â—â—dly more holie or more meritorious â—efore God than it No I warrant you â—nd yet this is the question Que. How then Ans Altogether in worldly respects 〈◊〉 you may easily sée if you marke the places For first for those wordes in the 26. verse V. 26. that to liue single was better for the present necessitie you sée that is a worldly cause and no matter of more holinesse For necessitie there either signifieth the perils and persecutions of the Gospell which in those dayes it was subiect vnto wherein it were better for a man to be single than tied to a charge that wold both trouble him to kéepe gréeue him to part withal or els it sigâ—nifieth the scarsitie of christian wiues 〈◊〉 husbands as then to be had the gospel being but young in regard whereof iâ— they had the gift to tary without sinne it were better to be single than matcheâ— to an Infidel So that I say this causâ— is altogether worldly For the secondâ— speach of Paul in the same chapter thaâ— they which are married shall haue tribuâ—lation in the flesh that he woulde hauâ— all men as hee was and that he wisheâ— them without care c. you sée againâ— it is a worldlie cause For what signâ—â—fieth tribulation in the flesh there buâ— either those griefes cares hartbreake and sorowes which are incident daylâ— â—o married folkes sometimes obout one â—hing sometimes about an other as aâ—out their children about the gouernement of their familie about getting or kéeping these wordlie matters or by reason of contrarie religion c. in respect whereof sayth Paul I spare you that is I doe wish you frée and single that you might misse them all if it might be and that for the loue I beare you For his thirde speach that the married woman taketh care to please her husband but the vnmarried to please the Lord no way may it be taken to prooue that none that be maried either doe or can take care to please God for the contrary of that hath bin euidently shewed in the places before or yet to inferre that the vnmaried doe euer séeke to please him for experience too much teacheth the contrarie but it onlie showeth thus much that such as be vnmaried if they be godlily disposed may more fréely and readily as it were attend their deuotion than others that be married hauing nothing to trouble theÌ„ or to distract their cogitations withal Which also as you sée is but an outward respect And therefore we may now conclude that far was it from the meaning of Paul to prefer single life before matrimonie in respect of greater pietie or merite before God but only in respect of outward incuÌ„brances whereof indéede it is much fréer than the other estate is Which preheminence and dignitie if it would content â—ur papists we and they should well agrée but they will néeds haue virginitie and the vow of single life to be a satisfaction for sins a deseruing of remission of the grace of God of saluation and life euerlasting As you may sée in the Catholike confession of one of their great teachers Petrus a Soto and may also note in the speach of the bishop to theÌ„ that made this vow who euer answered after they had promised in this maner Et ego promitto tibi si haec obseruaueris vitam aeternam That is and I promise thee if thou keepe these things life euerlasting That is if thou liue single c. Yet sée we Paul who they sai liued euer vnmaried Rom. 3. Philip. 3. not to dare once to exhibit his single life to the maiestie of God to merite any thing for him or to purchase him any fauour but only and wholy to depend vpon the merits of christ Iesus And we sée not Peter Philip or anie in the
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
I the takeâ— what then saith my conscience haue 〈◊〉 sought it and sued for it for affectioâ— and true duetie in my heart to him thâ—â— gaue it Doe I weare it and wishe 〈◊〉 weare it to haue my heart knowen 〈◊〉 him or her the better whom with heaâ—â— and hande bodie and goods power anâ— might till my death in right I honouâ— and serue and wishe and will doe eueâ— Or rather a false faith séeketh a faiâ—â— shewe and a powling hande of manâ— a séelie weake wretch séeketh a strengâ—â— to establish my wickednesse and a baâ—ker to beare out my foule oppressionâ— If it bee so consider betimes how litle loue such a seruaunt deserueth 〈◊〉 hee shall bee founde out and feare leaâ—â— either the wrath of God to thée or louâ— to thy maister that is so abused litâ—â— â—â—perteth it cause such a false hypocrite 〈◊〉 a treacherous Ziba come to light 〈◊〉 let vs consider what our heartes 〈◊〉 say concerning idlenesse Idlenesse For it 〈◊〉 béene prooued before that what 〈◊〉 not inioyed by the benefite of some â—â—wefull labour is but stolen and we â—â—ue no right to it If then my heart â—nswere that I liue all of other mens â—â—â—ours doing nothing my selfe I neiâ—â—er gouerne with the giftes of minde 〈◊〉 quiet peace of my countrie neither 〈◊〉 with bodilie labour and true faithâ—â—â—l seruice séeke to eate the meatâ— of 〈◊〉 maister whom I serue féele it and 〈◊〉 it hate it and abhorre it For such 〈◊〉 is loosenesse such a liuer is a robâ—â—r we should not take anie sure comâ—â—â—t till we haue chaunged so naughâ—â—â— a course and altered quite soloathe 〈◊〉 â—ife Too full too full is euerie house â—â—d towne of such idle bellies Neither â—ere must I onely examine my selfe â—hether by labour I liue but also as â—â—rrowlie by what labour I liue and 〈◊〉 it bee such as the word condemneth â—â—e lawes of man punisheth and each good man misliketh I sinne I sinneâ— for such labour is no life But I refeâ—â— you to what I haue saide before Lookâ— wee also euen as wee loue our soules I beséech you at our heartes eyes anâ— tongues whereby we may steale aswâ—â— as by the hande as before in the coâ—â—maundement hath béene prooued Thâ— heart by coueting and catching Stealth in heart or bâ— too néere and nigardlie kéeping tranâ—â—gresseth against this lawe of God Tâ—â— eye by looking beyonde his limites aâ—â— sending in worde to the heart withâ— to make it in loue and set it in longiâ—â— for other mens goods Eie The tongue 〈◊〉 false flatterie and filed forgerie commâ—â—teth a stealth which is called a greâ—â— stealth as hath béene showed and prâ—â—ued before All which or anie where howe they touch vs and stayne vs 〈◊〉 Lord knowes that knowes all and 〈◊〉 with profite may well now thinke 〈◊〉 weigh Doe our heartes and haue 〈◊〉 hearts euer rested vpon Gods promiâ—â— for all necessarie prouision while 〈◊〉 liue for vs and ours not caring 〈◊〉 carking not wishing not willing 〈◊〉 â—â—at which the Lorde alloweth and we â—ay iustifie No no we suffer our harts 〈◊〉 goe too farre and for want either of â—nowledge or care to liue according to â—â—r knowledge wee boldlie looke of eâ—â—rie mans commodities As we goe â—â—d ride wee streight way couet and â—â—at which is worse presentlie we deâ—â—e to obtaine our will to the impayâ—â—g of our brothers wealth and the â—â—e fearefull breaking of this commanâ—â—ment And woulde God the rage of â—â—r lust were not sometime so veheâ—â—nt as that missing to get what it â—éedelie séeketh it casteth vs downe 〈◊〉 in our bed or causeth vs to hurt 〈◊〉 who hindereth our wishe as wee 〈◊〉 fell out in Achab to Naboth for his â—â—eyarde But of this hereafter more â—â—ine in the tenth commaundement 〈◊〉 the tongue alas what shoulde I 〈◊〉 By tongues I will neuer bid you enquire wheâ—â—â—â— you bee guiltie or no. For whiâ—â—â— shoulde a man flie in these dayes 〈◊〉 flatterie or where may we liue 〈◊〉 not light of false forgers séeking by 〈◊〉 phrase to bléere the eyes of such as least suspect them Rather looke in whâ—â— measure you haue or doe sinne in thâ—â— behalfe For I feare not to say you 〈◊〉 offende And if your conscience tel yâ—â— your sinne is great runne not headloâ—â— into hell without returne Cursed 〈◊〉 that tongue that flattereth anie mâ—â— in his sinne for anie commodity or thâ— cooleth such heat as Gods spirit haâ— wrought to grace good amendemeâ—â— Well may I reape a rewarde wiâ—â— him for féeding his humour but as liue I shall loose my rewarde with Gâ—â— for stealing away his honour Lâ—â— them ioyne hereunto Lawieres whose calling such a true viewe of the drift and sâ—â—cesse of their pleas whether they haâ—â— not often indeuored with their tonguâ— and often also obtayned by their speaâ— the wrongfull alienation of mens rigâ—â— from them to other men And is 〈◊〉 this a theft Might not he euen aswâ—â— haue robbed him with his handes 〈◊〉 to be a meanes by speach of wrong pâ—â—â—swasion that others doe it But alâ—â— what wordes can I vse or anie mâ—â— else this day aliue to make men féeâ— â—hat neither golden gaine nor any reâ—arde to be named whatsoeuer shoulde â—ake them speake vntruely against the â—ood estate of their brethren in anie cauâ—es Surely if this will nothing moue â—hat it is in nature theft which in name â—hey so abhorre I will assay no further The day will come let them well remember that sinne will bee sifted both â—y name and nature and reape for reâ—arde at a iust iudge such torment as â—hall twitch aboue any conceit which â—an now be had of it and so continue â—or euermore To drawe to an ende of â—his application are we al cleare of that â—heft of theftes committed in conueying â—f the Church liuinges to our owne vse â—rom them that ought to haue them â—nd doe the dutie for them to the dishoâ—our of God the ruine of the Church â—nd the fearefull casting away of manie 〈◊〉 soule into the pitte of hell for want of â—nowledge If we haue these liuinges 〈◊〉 our disposition and are able to make 〈◊〉 good account of the bestowing of them 〈◊〉 our power thrise happie wee in esâ—hewing so carefully the wrath of God and regarding so tenderly the health of others But if either corruption in taking some or loose negligence in vnworthily bestowing all may iustlie stande and giue to the Lorde a witnesse against vs howe should wee escape for so great a sinne Shall the Lorde so lowdly crie that he will require of euerie watchmans hande the bloud of the soule that dyeth in his sinne without his warning Ezek. 3. and shall that patrone escape scotfrée by whose gréedie hand and cruell heart they haue all béene robbed of one that should haue warned them Shall the Lorde crie woe vppon woe wrath vpon wrath vengeance vppon vengeance to the carelesse shepheardes that féede themselues and not
thâ— flocke and shall he so quietly passe them ouer that put in and place such dumâ— dogges and vnable drones to doe aniâ— duetie for their owne lucre Is it a token of loue to féede his shéepe to féedâ— his lambes and is it not a want of louâ— both to God and his lambes to put iâ— for my gaine such a drie nurse as caâ— giue no milke nor féede at all except 〈◊〉 be with follie and a fowle example of drinking swearing carding tabling â—owling sléeping and such like Thinke we if Ieremy were nowe aliue to suruey the parishes of this our countrey Ierem. 9.1 â—nd should sée the fearefull estate of so manie soules not able to tell howe they â—halbe saued or to prooue anie one prinâ—iple of religion not flying sinne beâ—ause they féele it not to be sinne nor â—auing light because they knowe it not â—o be light thinke we I say that hee â—hould not wish his head full of water â—nd his eies a fountaine of teares that â—e might wéepe day and night for the â—ame of Englande through these pouâ—â—ng patrones Assuredly hee would For the heart that harboreth any portiâ—n of pitie to the Lordes people or hath â—nie care what become of the price of â—hrist his bloud could neuer abide vnâ—uched déepe to sée so great a spoyle for â—orldly wealth of that which all the â—orlde cannot redéeme when it is lost â—he Lorde the Lorde looke vppon his â—hurch for his mercies sake and either â—â—ter the heartes of these Church robbers by giuing them to sée what hangeth ouer them and their posteritie mosâ— iustly for such a sinne or else plucke ouâ— of their handes by restoring disciplinâ— the bestowing of them any longer Next let vs weigh what goods we hauâ— euer gotten by vnlawfull gaming oâ— by false deceite in the same and rememâ—ber it hath béene prooued before a gréeâ—uous stealth Let vs also consider howâ— wee stande touching the affirmatiuâ— part of this commandement which weâ— are aswell bounde to performe as weâ— are to flie the contrarie as howe weâ— haue euer to the vttermost of our abilâ—â—tie preserued and cared for the goods oâ— our neighbours that they might be safe howe wee haue vsed our ownâ— wealth to the glorie of God the mainâ—taynance of the magistrate the defend of our countrey the comfort of our faâ—milie the reléefe of the poore and the eâ—stablishing of the knowledge of Goâ— amongest all Howe we haue abhorreâ— distrust in Gods prouidence the rooâ— of stealth and rested assured of his goodâ—nesse if we serued him with such likâ— Are we cleare and haue doone them all without reproofe or blemish If wee haue let vs boast and looke for life for our workes but if any thing touch vs and staine vs knowe and remember what S. Iames sayth He that is guiltie of one is guiltie of all And doth nothing touch vs that hath béene saide Hath neither hande by déede nor heart by thought euer straied in anie degrée O beloued he that sayth euen in this commandement he hath no sinne deceiueth himselfe and there is no truth in him Let vs therefore rather sée our sinne knowe our sinne bewaile our sinne and â—rie to the Lorde for his grace to clappe â—ould of Iesus Christ his sonne who â—ath filled this and euerie lawe for vs â—o the ende that we beléeuing might be â—aued by his righteousnesse The Lord giue vs pardon the Lorde giue vs faith the Lord change our liues to a better course for his blessed name and mercie sake Amen The ninth Commaundement Thou shalt not beare false witnesse against thy neighbour A commaundement teaching vs our dueties towardes the good name and credite of our brethren in speaking neuer anie thing of them which is vntrue as the former haue towardes their liues and goods Question THen by this it seemeth it should haue gone before the other in order because a mans name is dearer than either life or goods Ans It is true to some it is so buâ— not to all and rather doth the Lorde reâ—spect the multitude than a fewe anâ— the common nature of the vulgare sorâ— rather than the disposition of the better but farre lesser sort And first and forâ—â—most could the wise Oratour say by naâ—ture is it giuen to euerie kinde of creature to maintaine himselfe his life and bodie and to auoide whatsoeuer may bée anie way hurtfull to the same Noting in effect the other to followe but in a seconde degrée Que. What right is there to establish this lawe Ans Euen a thréefould right as you haue heard and séene in the former For first the Lorde himselfe is true and trueth it selfe hating euer and abhorring falsehood and therefore verie méete that he should séeke the establishing of the same amongest his children and the carefull auoyding of the contrarie Secondly the verie light of nature hath euer taught it to men that lying is to be â—oathed and hath made them crie Socrates is my friende and Plato is my â—riende but trueth before and aboue â—hem both Wherefore verie méete 〈◊〉 was and right that this lawe of â—ature shoulde bee strengthened and â—aintained by the Lorde Lastly withâ—ut trueth there is no safetie in mens â—ounselles bargans méetinges conferences and such like and therefore most fit and necessarie that for the staie of truth amongest vs and the auoyding of the contrarie the Lorde should make one lawe at the least The equitie of it then you sée is great And nowe to the particular branches of it as they lie in your booke Where the first named hurt and annoyance of my brothers credite is false witnesse bearing when in open place of iustice and iudgement or anie where else anie man shall of euill will and malice or for lucre or fauour of others testifie or depose that which is vntrue against his neighbour Which thing howe horrible it is may first appeare by due considering the price of an honest name 1. reason and good report in the worlde amongest our brethren Which as the wise man saieth is to be chosen aboue great riches Prou. 22.1 and louing fauour aboue goulde and siluer And in an other place Eccles 7.3 A good name iâ— better than a good ointment Becausâ— that thereby we smell as it were swéeteâ—ly vnto many to the edifying of them and working manie thinges in them bâ— our perswasions which others coulde not of whom they haue or do not thinke and heare so well Philip. 4.8 The Apostle Paule also in that excellent spéech of his to the Philippians which I often verie wilâ—ingly remembeÌ„r vnto you noteth effectually howe déere vnto a Christian any thing should be that belongeth to a good name and the working of a good report amongest men of vs. For whatsoeuer thinges my brethren sayth hee are true whatsoeuer thinges are honest whatsoeuer thinges are iust whatsoeuer thinges are pure whatsoeuer thinges are worthie loue whatsoeuer thinges are of good report if there be anie verâ—ue or if there
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
should we escape and yet God be iust too It is euen the wisedome we extoll in others and that we striue continually to attaine vnto our selues to haue neither â—rue eie true heart nor true tongue but onely to séeme to haue all to euerie one whose worde wealth or authoritie may gaine vs anie thing in this cursed worlde And so man is our strength our pollicie is our GOD flesh is our arme and what Paul so reioyceth in we laugh at as vile and too sily simplicitie Dauid assureth himselfe the Lorde will defende them that are true of heart Psalm 7.11 Psalm 32.11 Psalm 36.10 Psalm 64.10 we verily thinke if we be true of heart wee cannot nor shall not be able to liue in the worlde we must Critisare cum cretensibus that is we must smooth it and sooth it and carie two faces vnder one hoode or else wee are not so wise as we might be Thus sinne we I am sure of it some more and some lesse and the reward of the least sinne is eternall death But it is the Lordes great mercie to moue vs from anie sinne For dull are our heartes to feare any iudgement till it be vpon vs. 1. Iohn 1.7 And therefore to him I commende vs to open our eies that we may euen earnestly sée and consider effectually howe impossible anie feloweshippe is euer to be had for me holowe subtill guilefull hypocriticall and sâ— foorth with a God all trueth sinceritie simplicitie and open assured faithfulneâ—â— it selfe For the seconde which was telling of tales wee haue heard it before shewed and our owne knowledge doth assure vs it is a branch of the breach of this commandement which shall burne both bodie and soule in the fire of hell And yet sée do we feare it or flie it Alas we knowe I am sure of it we haue béene too too secure in this point and our securitie not séeing and weighing the wickednesse of the vice hath stayned both heart and tongue horriblie Looke about the worlde and veiwe the generall course of all Feareth anie man to discredite his neighbour priuily and to whisper vpon hearesay or his owne imagination what tendeth to the blemish of his name whom he speaketh of Feareth any woman when shee hath mette with her gossippe to tittle tattle to the slander of an other this thing and that thing which yet hath no certaintie and which full both she would haue saide of her selfe vpon like coniectures No â—o we sée to much the cursed course of lawlesse tongues in euerie place though the Lorde in mercie giueth some consciences and a thousande times I begge that we would sée our sinne confesse our sinne and rippe vp our guilt in this respect Why should wee be so dull and without féeling If it be a vertue thus to prittle and prattle of euerie bodie vncertaine tales but most certaine discredites then prooue it so and vse it but if it bee a branch of false witnesse that doth truly witnesse gods wrath to hang ouer vs for it good Lorde shall we still be polluted with it Shall hell haue vs without anie helpe Will not the dread of dolefull day strike such a filthie fault into the waning and by litle and litle cut quite the throte of it and make it bléede to death in vs I hope the best and I wish the best the Lorde in his mercie set a watch before our mouthes and kéepe the dore of our lippes for euer hereafter Next commeth hearing and beléeuing to be considered of faultes in necessitie also if telling false tales hath before béene iustly blamed For there is nothing that so nurceth and nourisheth vp a tale teller as doth the credulous heart and attending willing eare of the hearer And therefore if the one be a vice the other certainely is no vertue Nowe howe guiltie are we in this againe howe stayned howe blotted before our blemishlesse God if he shoulde enter into iudgement with vs For Christ his sake let vs weigh it let vs viewe it and euen earnestly thinke of it and fearing to be damned let vs feare to sléepe soundly in the sinne that â—eadeth to damnation We doe not discountenance the whispering carper we doe not eschewe the reportes of péeuish pratlers but we itch to heare and take pleasure in hearing what true charitie in our heartes towardes our brother â—hould make vs abhorre to heare and wéepe to haue it true And for beléeuing marke and consider if you dwell amongest neighbours whether you haue â—ot gréeuously offended towarde many â—f them in this respect Howe haue you â—uffered a false tongue to fire your â—eartes with beléefe of your neighbour â—hat could neuer yet bee extinguished â—â—nce you heard it and yet you doe not â—nowe it Alas is this charitie which who so wanteth wanteth God Is this to loue thy neighbor as thy selfe When full sore it offendeth mee that any man should credite a surmise of me if it be not true O eies O heartes where is their sight and féeling What loue can my neighbour beare me or with what heart can a seruant serue me when he séeth whisperers still about me and findeth my nature so credulous of them as that all his faith and trueth all his traueile and labour all his affection and loue were it neuer so sincere and vpright and euen flowing from the rootes of his heart and the verie bottome of his soule yet is in hazarde euerie houre of vniust condemnation of vnkinde regarde and most vndeserued reproofe Truely as I haue said before it is the verie tried cutthrote of all amitie friendshippe or faithfull louing seruice to haue a listening eare and a credulous heart without maruelous good discretion And I am most assured oâ— it there is no plague nor infection gréeuous in the worlde comparable to this poyson in estranging alienating and in the end quite driuing awaie from me those heartes that were mine owne with bodie and all worldly abilitie in trueth in honestie in alleadgeance in God in Christ and in all good meaning to the death Who loueth for gaine and serueth for hire he is a slaue to the thing that he gapeth for and to make vp his mouth he will carie any thing but to whome loue is gaine and due regarde of his poore true heart an abundaunt rewarde the deniall of it discourageth his meaning grindeth his soule in sunder and raketh him vp in dust by vntimely death And therefore since it offendeth God hurteth our brother and verie greatly indamageth our selues O that we would sée it consider it and as God by grace shall strengthen our fraile natures scoule vppon the spéeche that practiseth manies harme and couenant with our heartes to knowe before wee credite so would God blesse vs manie report well of vs and true hearts of neighbour friende seruant or whosoeuer neuer leaue vs. Passing then on in this examination further wee may not forgette the publishing of our brethrens priuate offences a displeasing thing vnto the Lorde
Christ made of the same god redeemed with the same price subiect to the same hell if they doe not c. Charitie requireth that we should haue a féeling of the paines of our seruants Deutro 5. Chap. 15. Thankfulnesse would acknowlege the mercy of god in making me master him seruāt whē he could haue don otherwise if it had pleased him And to cōclude if this rest we denie either to seruant or cattle we shewe there is no regard of nature in vs no pietie no charitie no thankfulnesse to God for our estate but the contraries of all these I woulde to God men woulde carefully thinke of this who vpon euery occasion can finde in their heart to sende horse and men cart and cariage too and fro on the Lordes day most wickedly Assuredly it will haue a smarting recompence in the end Que. The third and last end of the Sabaoth yet remaineth touching rest and exercises required I pray you what rest are we bound vnto and what special exercises on this day Ans Concerning the former it hath bin said before that there is required of vs this day a resting from our proper labors in our calling as your booke saith so farre as they are hinderances to that sanctifying of the Sabaoth that is required of vs. For in it thou shalt doe no maner of worke c. That is no maner of worke that thou canst not doe and attende also to the exercises commaunded for the Sabaoth as the artificer cannot worke in his shop and goe to Church to pray and heare the countrey man cannot both serue the Lord with his neighbours at home as he ought serue to his chapmen his solde Corne in the wéeke dayes also c. Therfore from these we must abstaine Now for the second thing namely the exercises demaunded at our hands many they are and hard of me or any to be either named or espied so large is the lawe of the Lorde But as I can I will lay before you some of them And first to begin withall forasmuch as without knowledge of God there is no loue of God without loue no faith without faith no saluation by God therefore it is a worke or exercise of the Sabaoth a duetie that we are straitely bound vnto in that day to attend to the knowledge of God by assembling our selues together into one place and there with feare and reuerence to heare marke and lay vp in our hearts the worde of God read or preached vnto vs. Que. How prooue you this Ans Doe you not remember the spéech of the Shunamites husband to her when her child being dead 2. Reg. 4.23 she desired an Asse to be sadled that she might go to the man of God What wilt thou do with him to day saieth he since it is neither newe Moone nor Sabaoth day Whereby you may plainly sée that on those holy daies they carefully resorted to the Prophets to be instructed in the will of the Lord. In the Acts of the Apostles againe thus we reade that The first day of the week Actes 20.7 that is on the Sabaoth day the Disciples being come together to breake breade Paul preached vnto them ready to depart on the morow and continued preaching till midnight In another place Actes 13.16 Reade Luk. 4.16 c. to the 21. verse After the lecture of the law the Prophets the rulers of the synagogue sent vnto them saying ye mē and brethren if ye haue any exhortation for the people say on with a number mo such places Whereby euidētly we sée the manner of kéeping holy the Sabaoth in those dayes Yet is not the going to the Church outward hearing of the word all but they are The good ground that heare the worde and vnderstande it Matth. 13.23 bearing fruite and bringing foorth some an hundred folde some sixtie and some thirtie Que. These places are plaine touching the custome of Gods children in times past and beside these very reason would teach vs that if God hath of set purpose in great wisedome appointed one day generally of all men and women to bee obserued surely he would haue on that day none to lurke at home in an hole withdrawing themselues from GOD from his worde from their brethren and from all commaunded exercises on this day and therefore in my opinion our recusantes as wee call them that is our refusing Papists to come to Church doe greatly offende I pray you what thinke you Ans I settle no sentence of them but what the dreadfull voyce of the eternall Iudge shall pronounce vppon them in his generall day to the horror of bodie and soule euerlastingly in the boyling heate of vnquenchable fire vnlesse they repent sée and amende their intollerable obstinacie against the Lorde For can it bee that the Lorde shoulde pronounce accursed all them that kéepe not euerie tittle of his Lawe Deutr. 27. vlt. and yet not punishe them that prophane his Sabaoth by withholding themselues from the Congregation refusing appointed dueties by GOD himselfe and at home or abroade in this corner and that vnder this hedge and that patter to themselues what God knowes they vnderstande not and therefore consequently what the Lorde detesteth and will assuredly charge them withall as sinne in that day of his Howe can wee heare these examples of Gods children purposely set downe in his woorde to teache vs and our selues perfourming no such duetie yet boldely presume of mercie What the best of them with all their learning coulde say for defence of this their follie haue wee not heard and may wee not reade Too childish and friuolous are their reasons to iustifie so great impietie I referre you to the reading of them your selues together with the answers made vnto them by the godly This onely my selfe I say that if I were a Papist and had to this day refused to come to the Churche to receiue the sacrament c. yet I assure you now séeing the weake grounds of these doctors for mo thā one had their heads about them though one beare the name I should begin to looke better about me and neuer pin my euerlasting estate in paine or blisse vpon so slender vngodly perswasions of peruerse men But what should we speake of reason which truly they haue not of their denial God and many a conscience of theirs knowe full wel that it is not any impietie which they are able to charge our prayer or preachings withall but a secret sworne or promised obedience to the forren Antichristian power of Rome without knowledge what they doe blindly consenting to do as others doe haue done for vaine glory and worldly spéeche amongst a fewe of their owne packe that maketh them obstinate against the Lord despisers of his Sabaoth rebellious against their lawfull and most gracious Prince her lawes vnkind cōtemners of the counsell of their dearest friendes breakers of their heartes whose liues they ought to loue increasers