haires 〈◊〉 her head kissed them annointed them â—ith precious ointment and what was 〈◊〉 which that woman thought too much for such a friende True it is therefore that the lesse we sée the goodnesse of our God the lesse we loue him but great is the affection of them to whom many sinnes are forgiuen Knowing this then that remembraunce of hard estate before will stirre the heart vp to him in loue that hath made it happie and that sight of ougly sinne lodging still in mée and cleauing to my soule and flesh will make mee praise his name who yet in mercie imputeth not the same vnto mée Vse indéede often with your selfe and especially when you féele your heart most prone and fit thereunto to viewe your sinnes against euery commaundement howe many and monstrous they are in thought worde and deede sit and thinke with your selfe what is commaunded sometimes in one sometimes in another what woonderfull perfection is required in euerie one what braunches and members euerie one hath what terrible iudgements are due to the breakers therof how far from the full absolute perfourmance of any tittle of any one of them you your selfe are therefore in what case you stand for the same euen sure of eternal destruction both of bodie soule in hel fier Yet notwithstanding how you are released of mercie not of merite that with the preciousest ransom that euer was the heart bloud of Iesus Christ the sonne of God both God man so that heauen earth may perish but you cannot perish Que. The examination of the conscience touching this commaundement Ans As for example I set view this coÌ„mandemeÌ„t wherof now we haue spokeÌ„ Thou shalt haue none other gods but me Considering what things are biddeÌ„â—r forbidden vnto me in the same And â—s alreadie now hath béene prooued first I sée I am commanded herein to worâ—hip the Lord my God and him onely to â—erue not ioyning any fellowes to him â—t all of which worship many points â—here bee but they may bee reduced â—nto a fewe First I sée I am bound to â—oue him aboue all that is in my heart and soule to make more account of him than of all the worlde or any creature in heauen or earth to cleaue faster vnto him and his wil than to any thing to estéeme him and preferre him yea euen aboue mine owne saluation if they could come in comparison together for Hee that loueth father or mother Matth. 10.28 sister or brother wife or childe or any thing more than me is not worthie of me Secondly I am commaunded to feare him aboue all that is with a godly reuerence to stande more in awe of him and his worde than of any thing else whatsoeuer to be more loath not for feare onely but euen for loue to displease him grieue him and offende him than any or all the creatures in heauen or earth beside in respect of that which he is able to lay vpon mee if I forsake him to account nothing of any thing that any man can doe vnto me mindefull euer of this saying Feare not them that can kill the bodie and are not able to kill the soule Matth. 10. but feare him that can cast both bodie and soule into hell fire Thirdly I sée that in this commaundement I am charged to make my prayers to none but to God onely for the reasons aboue in their place alledged Fourthly I sée I am commaunded not to thinke that things goe by fortune and chaunce or that any thing is done which GOD knoweth not of or could not let but that I acknowledge him to be the guider and gouernour of all things and that what good soeuer I receiue I haue it from him and therefore that I trust and stay vpon him alone at all times and in all my matters whatsoeuer And for so much as neither I nor any can either loue him or feare him pray to him or trust in him vnlesse we knowe him therefore I sée also that I am in this commaundement straitely bound â—o long as I liue to labour and trauell by all meanes appointed to knowe the Lorde and his trueth out of his worde and looke howe much I want of knowing any thing that is reueiled in his worde so farre am I guiltie of the breache of this Lawe And if it please the Lorde to blesse me with knowledge of his trueth or any thing else whatsoeuer I sée that in this commandement I am charged to giue thankes to him for it in such full manner and measure of féeling as any way is due to that benefite For if I forget to be thankefull I forget that the Lorde in that thing is my good God And if I ascribe the praise and thankes to any thing else whatsoeuer otherwise than as to the instrument of God I make my selfe another GOD beside the Lorde euen that thing wherevnto I giue the thankes and I breake this commaundement These and many such other things I sée are laide vpon me and al men and women in this first commandement then I thinke or say with my self vnto the Lord O my good God and gratious father O my swéete Lord guide most righteous what doe I sée euen in this but one law of thine against my selfe my soule and bodie why I should neuer come in thy kingdome nor lift vp mine eyes to heauen in hope of any comfort This is but one Lawe of ten and contayneth but a fewe dueties in respect of all that I owe to thée and my brethren yet ah Lorde with wailing woe I speake it so guiltie I sée my selfe so fowle and ouglie before thy face and so full of breaches euerie way euen of this one commandement that I am ashamed and confounded to â—ift vp mine eies vnto thée my God For mine iniquities are increased ouermine â—ead my trespasses are growen vp to â—he heauen to me belongeth nothing but â—hame confusion it is thy mercie that â— am not vtterly destroied yea eueÌ„ thy â—ercie maruellous that the earth as â—eary of so wicked a burden shrinketh â—ot from vnder my féete and hellish pit 〈◊〉 gulfe of endlesse woe receiueth me â—ot into it For what pleasure is â—ere in that seruaunt that being bid 〈◊〉 his master doe diuers thinges yet â—ot in any one obeyeth or perfourmeth 〈◊〉 maisters will Can hée like him â—ill hee loue him No no full soone euen I my selfe would loath and cast off such a one Ah Lorde then for my selfe what should I say Is there any seruaunt so bound vnto his master as I am bounde to thee Is there any master that can and will so quitte his seruaunts paines as thou in mercie my obedience Or can any mortall man so iustly challenge the obedience of his hireling as thou my God maist challenge the seruice of me thy creature first made of nothing by thy hande and then most dearely bought againe with precious price No no my bodie my life my heart
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
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
care to bee helped It is the trauailing and heauie laden soule that sigheth to be refreshed It is the sinner that thinketh of all sinners he is the chiefest 1. Tim. 1.15 which longeth for pardon And to ende Matth. 9.13 as Christ came not to call the righteous but the sinners to repentance so assuredly it is the sinner I meane he that in déede féeleth the waight of sinne and knoweth his owne miserable estate by reason of it and the punishment due vnto it I say it is that man and that woman that séeketh what way to be discharged and none else Que. And howe doe wee knowe the greatnesse of our sinne and the horrible punishment due to the same Ans We knowe it saieth the booke by the lawe of God rightly vnderstoode the summe whereof is contained in the ten commaundements Rom. 3.20 For by the law commeth the knowledge of sinne saith Saint Paul and reade the 7. Chapter from the 7. verse to the 13. and marke it Fitly then followeth the first part of my diuision of the Catechisme before to wit the lawe Que. What is the first Commaundement Ans Thou shalt haue none other Gods but mée Que. What is the meaning of this Commandement Ans The Lorde straightly chargeth vs in this Commaundement The Booke that wee worship GOD alone Which worship standeth in 4. pointes First that wee loue God aboue all Secondly that wee feare God aboue all Thirdly that wée make our prayers to none but to God Fourthly that wee acknowledge God alone to be the guider and gouernour of all things of whom we receiue all the benefites that we haue and therefore that we trust and stay vpon him alone Que. Can we doe any of these things vnlesse we know God Ans No it is impossible for all these dueties spring of the knowledge of God and the more we knowe him the more we loue him the more wee feare him and euery way serve him Que. And what is the first point of the knowledge of God Ans To knowe that there is a God without which knowledge saith the Apostle no man can come vnto God Hebrues 11. â— Que. What wayes haue we to know that there is a God by Ans First wee knowe by the creatures that there is a God Psal 19. For the heauens declare the glorie of God and the firmament sheweth his handie worke saieth the Prophet To whom agreeth the Apostle also saying that Rom. 1.19 That which is to bee knowen of God is manifest in them For the inuisible things of him as his eternall power and Godhead are seene by the creation of the world c. As by the greatnesse of this worlde and of many particular creatures in it as also by his making all things of nothing wee sée his great power by the varietie and notable order of the creatures we sée his wisedome and by the vse that wee haue of them wee sée his goodnesse c. Que. Howe else knowe we that there is a God Ans By his worde written as our fathers in olde time did knowe him because they heard him speake to them For by his worde he is to vs as by his audible voyce he was to them vnlesse we be Infidels Que. Thirdly howe Ans Thirdly The spirit of GOD knoweth the things that are of God and doeth reueile them saith the Apostle amongst which this is one that there is a God Which the same spirit doeth so ingraue in euerie one that is elected as he that féeleth not himselfe past doubting of it is verie iustly for to feare he belongeth not yet vnto the Lord. Que. Fourthly how prooue you there is a God Ans Euery mans conscience accusing him fearing him when he doeth euill excusing him and comforting him when he doeth well telleth him plainely there is a God which punisheth euil â—nd rewardeth good And their reason â—reuaileth with the most desperate â—hat euer was or is at some time or oâ—her more or lesse Que. Howe many Gods are there Ans But one onely God And that â—o my heart I prooue First by the scripâ—ures There is one Lord one faith one â—aptisme one God and father of all Ephes 4.6 1. Tim. 2. And â—n an other place There is one GOD â—nd one mediator betwixt God man â—uen the man Iesus Christ Secondly by al â—he prayers of the godly in the Church which are directed but to one only God and therefore wee knowe there are no moe Thirdly by this commandement where he saith not Thou shalt haue none other Gods but vs but in the singular number none but me Fourthly â—y the consent of Gods Church which hath euer from time to time condemned them as heretikes which said there were any mo And lastly by reason For God is infinite and there can be but one infinite Therfore but one God c. Que. Howe many persons are there Ans Thrée persons As first I learnâ— by the third of Matthewe where the father speaketh from heauen and saieth This is my beloued Sonne Matth. 3. heare him The sonne is baptised and the holy Ghost like a Doue descendeth Secondly by the words of Christ Goe teach all nations baptising them In the name of the father of the sonne of the holy Ghost If there had béene any more persons Christ would haue named them and haue commaunded the same to bée done in their names also Or else there is inequalitie in the Godhead therefore we knowe there are but thrée persons and no moe Que. What is God Ans No man is able to define fully what God is in his essence But wée must content our selues to knowe him by his attributes namelie that hee is strong mightie mercifull wise slowe to anger of great goodnesse and so foorth as he is described vnto vs by himselfe in his worde Que. What is nowe the first duetie â—hat springeth of the knowledge of God Ans Of this knowledge of God ariseth first a true loue of him before and aboue all things whatsoeuer Which â—s when my heart euen effectually féeâ—ing how wonderfully he loued me first â—n electing creating redéeming and iustifying me in Christ Iesus besides infinite benefites else bestowed in bodie and mind vpon me doth euen burne in affection towards him againe submitteth it selfe wholy to him serueth him with chéerefulnesse maketh in trueth more account of him and his will than of all the worlde yea than euen of mine owne saluation if they could come in comparison together Que. Howe prooue you that I am thus bounde to loue God Ans It is prooued by Christ our Sauiours words He that loueth father or mother sister or brother wife or child Matth. 10.37 or any thing more than me is not worthie of me by the practise of the blessed Apostle who when he knew Christ once accounted those things which were vantage vnto him losse for Christ his sake yea euen all things he esteemed losse for the excellent
knowledge sake of Christ Iesus his Lorde and did iudge them to bee doung that he might win Christ And certainely what heart of man or woman soeuer knoweth God indéede what he is in himselfe and to all men and particularlie to it many thousande wayes as impossible it is it should not loue God againe aboue all and euen grone that it can loue him no more as it is vnpossible fier should want heate or water moysture Que. What braunches hath the loue of God springing out of it Ans Whosoeuer loueth God loueth also his worde Psal 119. vers 103. Luke 10. 1. Thess 5. 1. Iohn 3.17 Psal 15.1 the ministers of the worde the poore and all that feare God for these with such like are the braunches of the loue of God which if they be not in man and woman certainely neither is the other in them it selfe And as these all are commaunded so are the contraries forbidden and condemned â—y this Lawe What the contraries â—re beside that by these they may bée â—nowen they are expressed more fully 〈◊〉 the examination of conscience touâ—hing the same annexed at the ende of â—his commaundement Que. What is the second duetie that â—olloweth of the knowledge of God Ans To feare him aboue all Que. What feare is meant here Ans Indéede in the Scripture the â—eare of God doeth vsually signifie all Religion but here it signifieth onely a â—art of the worship we owe vnto God Que. And what is it Ans This feare is a reuerent awe â—f God whereby we are loth to offende â—im both because we loue him and beâ—ause he is able to punish vs. Que. This seemeth to import some â—ifference of feare Ans Verie true it is For there are â—wo kindes of feare of God one a serâ—ile feare dreading punishment anoâ—her ioyned with loue of God called a â—â—nlike feare and this is meant here Que. Howe may we knowe whether this true feare of God be in vs or no Ans Truely as we knowe there is fire by the smoke and that a man liueth by his breathing so we may knowe by the effects that the feare of God doeth bring forth in them in whom it is whether it be in vs or no Que. Why what be the effects Ans As the banke doeth kéepe the water from ouerflowing so doeth the feare of God in man or woman kéepe out sinne that it spred not as otherwise it would We sée it in practise prooued before our eyes For when Pharaoh king of Egypt Exod. 1.17 commaunded them to kill euery male childe that was borne of the Israelites women what kept out this cruell murther both from hand and heart but this banke the feare and awe of God more than man for so saith the text the midwiues feared GOD and therefore did not as the King commanded them The like may we sée in Iob who saith Gods punishment was fearefull to him Iob. 31.32 therefore he oppressed not 〈◊〉 fatherlesse In Ioseph also verie noâ—â—blie whose heart nor bodie filthie aâ—â—lterie with his mistresse could staine Gen. 39. â—â—cause this banke of the feare of God â—as so strong and good in him Lastly â—â—e scripture prooueth it plainely to vs â—hen in seuerall places it ioyneth to â—â—e feare of God a departing from euill 〈◊〉 an inseparable effect thereof Iob. 28. For â—ost assuredly it is so If wee nothing â—â—part from our olde sinnes and yet say â—e feare God we lie and there is no â—â—ueth in vs. Que. If then in this viewe of the efâ—â—cts of it we finde that either it is not in 〈◊〉 yet at all or at the most but verie liâ—â— howe may we obtaine it or inâ—â—ease it Ans First a verie good way to bréed 〈◊〉 increase this reuerent awe and â—are of God in our selues Howe the feare of God is gotten is an often â—â—d earnest meditation of Gods power 〈◊〉 he is able to deale with vs to puâ—â—sh vs and plague vs if we doe not â—are him and this we learne by these â—ordes of Christ Feare not them that can kill the bodie Math. 10.16 and then can doe no more but feare him that can cast bodie and soule into eternall fier For they sound vnto me as if Christ had saide thus marke howe farre Gods power excéedeth mans power and howe much more fearefully he is able to punish you than man can and let this great power of the Lorde ouer bodie and soule to caâ—â— them both into hell for euer make yoâ— feare the same God aboue all and stanâ— in awe of his maiestie And assuredlâ— if we had grace to thinke of his poweâ— indéede effectually it would maruelouâ—sly profite our soules to this ende Seâ—condly another good way and meaneâ— is a due meditation of the great merâ—cies of God prooued by the Psalme With thee there is mercie Psal 130. therefore shalâ— thou be feared And lastlie by diligenâ— learning the worde of God preached oâ— read vnto vs. For so we reade in thâ— Lawe Gather the people together men women and children the straunâ—ger that is within thy gates that they may heare and learne to feare the Lord Sée howe he saieth by hearing men learne this feare of God and bréede it or increase it Que. When is the feare of God to be learned Ans At all times but especially when oportunitie either of teaching or learning doeth serue vs. For that we ought to take oportunitie of teaching our sauiour Christ himselfe affirmeth saying Yet a litle and the light is with you walk while you haue the light And that we should then learne when we our selues are able and apt to learne the wise man sheweth in these wordes Remember thy creator in the daies of thy youth Ecclesi 12.1 before the euill daies come and thy yeres approche wherein thou shalt say I haue no pleasure in them Also the often and sodaine losse of hearing and séeing by sundrie occasions doth vehemently admonish vs to take time while time is and learne to feare God while we may For to day we can reade per aduenture our selues if not yet at least heare others but to morow who is sure hee shall eyther haue eies to sée to reade himselfe or sense of hearing to heare others Therefore againe take time when we may Que. What is contrarie to the feare of God Ans Too much to stande in feare of men and their threats so that by them wee are driuen to any vnlawfull things Too much to feare God himselfe and his iudgements as desperate men doe which nourish no hope of his mercie and goodnesse Thirdly securitie and too litle feare of God with many such moe All these are contrarie to that true feare of God which we speake of and are as well forbidden here as the other is commaunded Que. What is the third duetie of this commaundement Ans Thirdly we are here commaunded to make our prayers to none but to God Que. Howe may it bee prooued that onely God
with others as you reade them Stand therefore in strength serue with comfort slippe not from your calling for want of rewarde if other abilitie serue to continue The Lords worde is past him his promise is out he wil consider and recompence all true seruants feare it not doubt it not but cleaue to the Lord and when euer anie snubbes and checkes in worde or countenaunce vndeserued arise say in your heart with Dauid chéerefully Psalm 84. O Lord blessed is the man that putteth his trust in thee Que. What say you of parentes in respect of benefites Ans I must néedes say they are greatlie to bee honoured and truely loued agayne whose loue and affection hath broken out in fruites to vs ward· For ingratitude before God and man is hatefull Proueb 17 1â— And hee that rewardeth euill for good euill shall neuer depart from his house saith Salomon Que. Howe prooue you that vnder the title of Father and Mother old men and olde women be meant and to bee honoured Ans The wordes of Paul to Timothie teacheth it 1. Tim. 5.2 For rebuke not an elder saith hee but exhort him as a Father and the elder women as mothers Leuit. 19.32 And touching the honouring of them the lawe is plaine Thou shalt rise vp before the horeheade and honour the person of the olde man and dreade thy God I am the Lorde Iob. 32.6 And in Elihu wee sée the practise who stayed his speach that his auncients might speake before him Que. Let all towne officers consider this and become parents not spoilers of the towne Howe then may we conclude this matter Ans Thus for this thing we may note end That if the scripture to Magistrates ministers maisters such like superiors haue giuen the name of parents theÌ„ ought they al and euerie one of them in heart affection and action be aunswerable to the same Que. Nowe then to proceede heere is a promise added to the keepers of this commaundement that their dayes shall bee long in the land Ephe. 6. And to the Ephesians it is saide that this is the first commaundement which is a promise yet was there one added to the seconde if you looke on it howe then aunswere wee this Ans We aunswer ethat the promise annexed to the seconde commaundement belonged to all but this belongeth particularlie to this and therefore it is the first with anie speciall promise Que. What might be the reason of this promise Ans This may séeme to bee some reason of it Naturall parentes are the instrumentes of life other parentes as Magistrates Ministers and benefactors are the instrumentes of good and comfortable life Nowe it pleased the Lord to giue them for a blessing long life who duetifullie behaue themselues to the instruments of life Que Why but is long life such a blessing Ans Surely mans life is full of trouble and griefe it can not bee denied Yet I answere first that notwithstanding euen to liue and haue a béeing is of it selfe a mercie of the Lords yet to continue liuing to serue and praise the Lorde to increase his kingdome by anie abilitie in vs is a greater mercie For a good nature reioyceth in oportunitie giuen to shewe himselfe thankefull though it he to his trouble and cost and so must we Secondlie I answere that al these miseries of mans life haue come of man himselfe and not of God and therefore we ought no lesse to accompt of Gods blessing for the thing which we ourselues haue béene cause of Thirdlie it may be answered the god doth not promise barelie long life in this place but good with it also either in respect of outward prosperitie or inwarde comfort Que. Howe prooue you that Ans By hauing recourse to Pauls wordes who repeating this blessing vpon them that honour Father and Mother doth not say onely that thou maist liue long on earth but that it may bee well with thee and thou maist liue long vpon earth Therfore though mans life be full of miseries yet as God promiseth continuance of it it is a blessing a great blessing Que. Howe can this promise respect vs seeing it nameth particularly Canaan saying that thy dayes may be long in the lande which the Lorde thy God giueth thee meaning it Ans Paul againe doth answere this who boldly putteth for those wordes these on the earth therefore by his interpretation it is not to bee restrayned to Canaan onely Que. Doe alwayes they that honour Parentes liue long and contrariwise againe Ans Wée may not say so For all thinges fall out alike to the good and euill iust and vniust saith Salomon meaning of outwarde thinges as life is and it is the wisedome of the Lord it shoulde bee so that good things as wee call them may not be too gréedilie sought for because they are common to the wicked neither euill thinges be vnlawfullie eschewed because they are incident to the good Que. Howe then is God true in his promises Ans So farre as long life may be a benefite to his children so farre hee euer giueth it but if in wisedome he knowe it better for them to be gathered to their fathers then hee taketh them away and recompenceth want of temporall life with eternall Que. Yea but that is not his promise then for his promise is long lyfe heere Ans He that promiseth monie and giueth golde breaketh not his promise hee that promiseth little and giueth much breaketh not his promise but so doeth the Lorde with vs and therefore who is hee that vnthankefully pleadeth against his mercie Que. What fruitfull notes nowe gather you of thâ—se wordes Ans First wee may note that the Lorde ioyning a promise of mercie to this commaundement and not dealing so with anie thing which he liketh not greatlie pleasing out of question in his sight is the kéeping of this law namelie when euerie man doeth dutie where dutie is due and in loue we allow cherish and maintaine one an other Secondlie if long life bee a blessing promised to such as obey their parents and this obedience procéedeth greatly of good education then they that careleslie and vngodlily neglect the same in their children doe asmuch as lyeth in them shorten the dayes of their posterâ—tie Lastlie wee also in this promise annexed note that if long life be a gift of God then commeth it not by nature or good constitution of body further or longer than it pleaseth the same GOD to blesse the meanes and graunt it And thus much briefely of this commaundement The Application NOwe remaineth it to applie these thinges to our selues euerie one disclosing his life and inward thoughtes before the Lord and before our selues as néere as we can to the ende that sight of sin if it be fouÌ„d in vs may bring foorth sorowe and giuen grace in some strength to stande if wee can finde we haue had it may increase our thankes to the Lord our God who did so assist
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
â—â—e shillinges and eight pence In the â—â—uentéenth yere of Edward the fourth â—â—ey that kept dicing houses were to â—â—ue thrée yeares imprisonment and 〈◊〉 pounds fine Players at dice in â—â—ose houses two yeares imprisonment â—â—d ten pounds fine In the eleuenth â—â—are of Henrie the seuenth Dicers â—â—oulde be openlie set in the stockes by â—â—e space of one whole day and the â—â—use kéepers that suffered him to play â—â—rfeit a noble and be bounde to their â—â—od behauiour In the 33. yeare of â—enrie the eight Dicing houses forfetâ—d fortie shillings euerie time disers 〈◊〉 sÌ„.viij d. and bound in recognisance â—â—uer to play againe And yet more may 〈◊〉 sée in PultoÌ„s abridgemeÌ„t Now it is woonderfull that notwithstanding aâ— this yet so foule a thing shoulde séemâ— so faire and that a man should nâ—â— thinke himselfe vsed as a gentleman 〈◊〉 almost as a man vnlesse hee may haâ—â— libertie in this loosenesse and the largâ— reine to so great an euill And yet 〈◊〉 be Christians and that of the bettâ—â— sort too or you doe vs wrong The heaâ—then hated it and we hatch it vp in â—â—uerie house and yet we be Christian The godly writ against it wee waiâ— for it and yet we be Christians Tâ—â— councels haue condemned it in the spâ—â—rite of Christ and christian lawes haâ—â— most sharpely punished it wee day aâ—â— night vse it and cannot be reaued of 〈◊〉 and yet we be Christians But alas â—â—las the day of vnderstanding or the daâ— of damnation for our ignoraunce shaâ— teach vs an other thing We swearâ— we lie we reuile and wee runne inâ—â— the fielde with murthering mindes 〈◊〉 such anger is murther moued by plaâ—â— and yet we will not leaue it And if doe not thus in shewe yet inwardly frette I chafe I gnash with my téeth â—nd teare the Cardes burne the Dice â—hrow away the Tables and such like â—nd yet I am religious The Lorde â—orbiddeth all appearaunce of euill 1. Thes 5. all â—ccasions of sinne and yet wee are the Lordes and doe neither The Lorde saith If thy right hande cause thée to â—ffend or thy right eye cut it off plucke â—t out and cast it away wee will bee the Lordes and not restrayne a litle â—lay that mine owne soule being witnesse most gréeuouslie maketh mee offende Fie fie what deadnesse is this Where is either loue of God or feare 〈◊〉 vs Loue makes vs burne with desire to doe well feare makes vs shake â—o thinke of anie sinne we continually sinne in our gréedie gaming and yet we be godlie But this either makes vs sée it or we will neuer I feare sée the mischéefe of playing and by name of Dising The Lorde for Christ his sake â—wake vs and so I end Que. What is nowe contayned in the â—ffirmatiue part of this commaundement Ans Euen as al these former branches are forbidden so the contraries of them are commanded as in general al helpe al succor al care and prouidence for thâ— safetie and benefite of the goods of ouâ— neighbour that possibly wee can shewe And againe the right vse of our ownâ— goods as to the mainetainance of thâ— knowledge of God amongest vs to thâ— defence of the common wealth and thâ— magistrate to the nourishing of our faâ—mily to the reléefe of the poore Lastlâ— as diffidence and mistrust in Gods proâ—uidence for vs the roote of stealth vnâ—lawfull priuision for our selues was iâ— the negatiue part forbidden so here conâ—trariewise is faith and ful perswasion if we séeke his kingdome and the righâ—teousnes thereof these outward thingâ— shall be cast vnto vs commanded Math. 6. Thâ— punishment of this commaundemenâ— temporal or worldly was euer diuers 〈◊〉 diuers places somewhere death somâ—â—where but foure fold c. The spirituaâ— punishment as of all other commauâ—â—dementes was and is euerlasting damâ—nation 1. Cor. 6. Zach. 5. The Application NOw now my beloued to the worke of further fruit in our soules let vs lay this rule to them them to it and let vs euen heartilie I beséech you euerie man secretlie betwixt God and vs sée howe wee haue aunswered in obedience this law of our God father mercifull almightie We are bound by it generally to showe all loue carefull regard to our neighbors goods that we possiblie can to doe him with our owne goods what benefite we may In particulars if we will speake we are bound to lend We sée both when and what we may not hurting our selues profite our neighbours withal and to take no recompence vnlesse it be hurt which we lend Now looke I say if you haue euer obserued this thing without anie want Haue you doone it Nay haue you not often refused of a méere pinching an vnneighborly mind euen small matters when you haue béene verie earnestlie intreated adding often a lie to mende the matter withall saying that you either had not that which indéede you had or occupied it your self when indéede you did not And haue you not often contrarie to the lawe of God made in this behalfe taken reward when the thing you lent receyued no harme Surely your monie and manie thinges else doe witnesse against you Pledges For the lawe of pledges and taking of pawnes haue you neuer passed the bonds of loue or the limites of mercy in that respect Haue you neuer gone in to take what you could but stoode at the dore to receiue what he might spare you O that our hastie handes and harde heartes deserued not the wrath which in trueth they doe in this one thing Manie a time doe I greatly feare haue wee litle regarded the case of the partie whose pawne wee tooke so wee might bee safe our selues from our feared losse And if it were so surelie wee wanted loue and wee haue sinned Againe in the thinges commended to our kéeping Custodie let vs looke also a litle howe wee haue satisfied the lawe of God Wée shoulde neither denie for anie feare of harme thereby to kéepe for our neighbour which wee may better than hee defende neither conceile hurt purloyne or conuey away what euer anie trust reposed in vs hath brought into our custodie But manie a dogged nature denyeth the former and manie a couetous heart offendeth in the latter What say you of thinges which you haue founde being lost Haue you euer regarded euen as your owne to kéepe it to chéerishe it and to finde out the owner of it the straying beast of your neighbour and euen of your verie enimie Haue you neuer either of negligence or of malice and spite or by a pinching minde transgressed herein Consider it well And haue you neuer euen in the true testimonie of a good conscience retayned anie thing that euer you founde from the true owner if you knewe him neither euer neglected anie meanes to finde him out if you knewe him not Well were it with you if a priuie witnesse within you did not crie and saie that a gréedie
couetous hart hath made you often to offende in this duetie Alas wee sée it not wée knowe it not we féele it not to be a sinne to retayne what wee finde or almost to finde before it be lost and so to conceyle it So gapeth ech man after worldlie gayne and so séeke we to haue howe so euer we haue it if it happen into our hands and wee well like of it But sinne will bee sinne when such gotten goods will no where bée séene and the Lorde giue vs féeling of it nowe betimes Next let vs looke of our buying and selling wherein also all loue is to bee showed to our brethren and an equalitie kept so néere as wee can of commoditie giuen and taken But howe manie of vs doe this there is a God that knoweth and a conscience within vs that if it were wakened woulde crie I feare mee lowde we are gréeuouslie guiltie For where is that man or woman of trade almost to bee founde that taking vp a standing in faire or Market doeth once thinke with themselues that there they stande to showe their loue to their brethren as to them selues and so to interchange their commodities with them as that in the testimonie of a good conscience and euen God being witnesse so néere as they can they kéepe an equalitie giuing as good as they take and taking no more than they giue in value and worth No alas it is too well knowen and too much amongst vs daily séene that we thinke wee haue our standing there to praie vppon all that come to vs so much as wee can to deceiue them to spoyle and robbe them in a sort and to get for our wares what possiblie wee may with an vtter neglect and refusall of equalitie And therefore we sel as we may bee safe though wee neuer bee paide aboue halfe wée sell to day with a pinching price wee make accompt God maie sende vs some losse and therefore betimes we wrecke our selues vppon our brethren and so take of them for that which wee doe sell as that if it happen that GOD doe so deale with vs wee may bee reuenged before hande and able to abide it if it bee not great To conclude we are meriest when we haue robbed most and then goe wee singing home when wee haue giuen occasion to the most to crie So dull and deade are our heartes within vs and so hath a gréedie minde to rake vp riches spoyled vs of loue or any thought thereof towards our brethren And as litle conscience there is often in the buyer who if hee might haue for a pennie that is worth a pounde coulde well inough digest it And therefore if one in hys néede come vnto vs for present monie wee will none of his commoditie wée want it not wee estéeme it not wée looke lightlie both of the man and the matter till wee haue brought him to our owne price and God knowes farre farre vnder the value of the thing So that hee which of charitie in his néede shoulde bee helped is of vs commonlie by reason of his néede prayed vppon and most cruellie robbed And yet we be no théeues Ah God be mercifull to vs awake vs and neuer deale with vs according to our iniquities for his Christes sake But passe wee nowe on 〈◊〉 other branches of this commandeâ—ent and so shall we further sée what â—anner of men and women wee are 〈◊〉 obedience to the Lorde Who séeth â—ot who knoweth not Oppression that all oppresâ—â—on of my brother in his goods is conâ—rarie to that loue that I ought to â—eare to him and his goods And how â—ande wee in this matter Haue wée â—euer detained the poore seruauntes â—ages Of seruantes and wrecked our anger vppon â—im to his harme further than a mercifull heart shoulde haue doone Haue wee not taken euen the flower of â—is youth the strength of his yeares â—nd the verie iuice and sappe of hys â—odie to serue our turnes withall and â—hen either turned him off vnrewarded â—r taken from him or diminished without cause other than our owne coâ—etousnesse the reward that our aunâ—estour gaue to his seruice before If â—ee haue doone it alas it is a great â—ppression a great wrong and it stanâ—eth not with that loue that I am â—harged withall towardes him in this â—ommaundement But a man must first knowe sinne before hee can flie 〈◊〉 and nowe wee knowe it I trust wâ—â— hate it Strangers Haue wee neuer againe deaâ— vnkindlie with a straunger but eueâ— so as if GOD shoulde banishe 〈◊〉 from our warme home to foreâ— coast wée woulde bee glad to féeâ— our selues at their handes If we haue this is oppression and wee should nâ—â— doe it for anie thing Widowe and fatherlesse Haue wee nâ—â— hurt the desolate Widowe the fatherlesse childe or anie whose might waâ—â— lesse than ours to beare off the hardneâ— of our handes Haue we not lift vp ouâ— force against them when we sawe weâ— might haue helped them in the gate Iâ— we haue what can we say why we shulâ— not rot in péeces for it our armes be broken from the bones Iob. 31.22 as Iob wisheâ— to him in such a case Haue wee neueâ— respected the person more of one thaâ— an other in cause of iustice a strong meanes to drawe vs to oppression Haue wee neuer suffered these handeâ— to féele the weight of a bribers gift to drawe vs to oppression Bribes O spare noâ— to spie your sinne euen to the full if you â—â—ue offended and yet accuse not your â—â—ues if you dare boast of innocencie â—â—ppie were our countrie and a thouâ—â—â—de comfortes were it to euerie one 〈◊〉 vs if the dulnesse of our heartes in â—â—ese deadlie sinnes pulled not vppon vs â—â—e often offending in them and then â—â—ch sinne such wrath againe from heaâ—en aboue as is most due vnto it Alas â—â—e sée not neither euer will bee made 〈◊〉 sée what loue by this lawe wee owe 〈◊〉 all men in their goods but we robbe â—â—em we spoyle them and wee take â—â—â—tes to do it and yet we be no théeues But God is God as hee was euer â—â—â—ne is sinne though wee will not see 〈◊〉 and a iust day of a iust rewarde to â—uerie man for euerie matter must â—here bee Wee beléeue it we say it in â—ur articles often yet wée deale as if â—ee neuer thought it What shoulde I â—â—y of that cloke and couer and cause of â—uch oppression the cloth and liueries â—f Superiours Liueries Am I the giuer or the â—aker If I bee the giuer haue I neâ—er boulstred my cognisance out to doe â—he thing that God forbiddeth Haue I harkened about to sée and learne hoâ— they vse the credit that is giuen theâ—â— God knowes wee haue litle néede to 〈◊〉 charged with other mens sinnes 〈◊〉 no doubt such a maister shall with suâ—â— a mans offences For we shall neuer 〈◊〉 able to beare in our selues the buâ—â— then of our owne Am
like which because it is rare fruite on such trees to some may make it seeme the better but I passe ouer these shewes and outwarde leafes to decke it with it hauing ynough in it selfe to commend it least if I should long speake of this colour and grace I should speake the lesse of him or of the thing it selfe minding not to speake much of either but litle in all And as I passe the stocke from whence this graft was taken so will I not stand to shewe you where it was ingrafted planted in what vniuersitie in what Colledge what roote he toke what sufficient time he grew howe he spred there and with what liking which would make this fruite to many not without cause to realish the better But to come to that which commeth nearer to the bringing forth and producing of this worke when hee was first planted by a fellowshippe in that famous Colledge of the holy and vndiuided Trinitie in Cambridge wholly or most especially consecrated to the studie of him and his knowledge whose name it beareth so straight he toke himselfe to that studie whereby he might be most seruiceable to gods Church and some triall first had of his guiftes as it were aduowed himselfe a man to the Lord to serue in his tabernacle Not long after that betimes he might begin to be profitable be profitable long God touching his heart he toke on him the ministerie so mercifully God dealt with him that with all he placed him in one certaine Charge not far from his Colledge that he might haue where to sowe be still at hande to sowe and knowe both what and how to sowe and to his comfort see the growing vp and fruit of it Nowe hauing there painefully laboured by the space almost of two yeares and seene the effect of that promise with what measure ye mete 4. Mark 24. shall be measured to you againe and vnto them that haue shall more bee giuen that though he cast in with full hande and euer a zelous heart to doe good in a continued course yet God so blessed that the haruest ouer-abounded his labour and exceeded his hope and that litle towne was a candle light set on a candlesticke and a tower vpon the toppe of a hill When God to his comfort had thus encouraged him in his lawe he by great meanes calleth him from this litle towne where he had no pastorall charge to a greater charge and in respect of the change and dignitie of the place whither he was called it was as it were from Tecon to Bethel from preaching in some vplandish and countery towne â—n the wildernesse of Iudea to Herods court or as â—ndeede in many respectes it well may be sayde by a Sergius Paulus vnto his house When he had there continued nowe a whole yeare and more to the good reformation and great benefitte of that most honorable familie it pleased God that his Sergius Paulus leauing as it were Nazareth went and dwelt for a time in Capernaum Math. 4.13.14 which is neare the sea in the borders of Zabulon and Nepthalin beyond Iordan in Gallilie of the Gentilles out of the borders of Palestina I hope I may without offence allude vnto that place in all pointes it so fitly answereth where a while abiding by his meanes God wrought that the people which before in comparison sate in darkenesse sawe great light and to them which sate in the region shadowe of death light was risen vp Of this place and this people he hauing yet further coÌ„passion they beeing as sheepe without a shepheard wandring in the mountaines and the haruest there great and the labourers fewe the Lorde moued his heart to remaine there and wrought this in the heart of his most honorable Lorde himselfe to forgoe him and leaue him there for the further increase of God his Church and for the tender loue he bare and good he would to this people where what paines hath beene taken good hath beene done it is by more witnessed than 〈◊〉 neede to make relation and this worke and some others of this authors since that time come forth giue open testimony though I hould my tongue I would not haue saide thus much of the man 〈◊〉 the places themselues of which I haue spokeâ— were not readie to say and set downe more thaâ— I haue saide and this haue I saide that God in him may be glorified they among whom he liueth foâ— â—im thankefull and to admonish him what proâ—eedinges these beginninges require The worke 〈◊〉 selfe might manie waies beside be commended â—he matter and principall grounde of it is the â—awe of God brought from the highest heauen giuen by God himselfe to his seruant Moses with â—hunders and lightninges 19. Exod. 16. c. 18. c. and the sounde of the â—rumpe exceeding loude on mount Sinay the mountaine all on smoke the Lorde discending vpon it in fire c. and all the mount trembling exceedingly giuen to all the Israell of God aperâ—ayning to all men conteining infinite blessinges â—or the hearers and doers of it and innumerable intollerable curses plagues for the breaker â—hereof either by negligence or contempt This principall not laide vpon with any borrowed colâ—ours to hide the grounde but the workemanship and ingrauing of it is out of the matter it selfe so that still the grounde and marble thereof may appeare and dealt with all in this manner fitlie answering to the subiect matter deliuered as it were in thunder with a spirite as hotte as fire zealous with iudgment setting an edge by receiued strength euen vpon this rasier The place also and persons where and for whome this worke was both made and vttered may adde much grace and strength vnto it In a most honourable familie and for it and with good liking and profitte there and commonly men like that the better which liketh them well and that which profiteth such profiteth manie If it wette the mountaines it will water the vallies and if it bee sweete oyntment for the heade it cannot be but acceptable to the reâ—â— of the partes and to the borders of the garment The dewe from Hermon and the mountaines of Sion trickleth downe sweeteliâ— vppon the vallies about And if this make iâ— profitable to others because deliuered heere then must it be most profitable to this family it selfe for which it was made and first for it alone and nowe is by me especially to it commended It is fruite of your owne grounde the voice of your owne sheephearde the sounde of your proper trumpet and therefore you must both knowe it and like it the better and thereby be warned the sooner It is a lesson which alreadie you haue learned and therefore in it may and must be more readie than others It is not nowe first commended to you but againe recommended to your eyes which heeretofore hath beene sent by your eares to your mindes and to your heartes by a great vehemencie
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
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
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
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
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
Lorde Que. Thus then hauing spoken of actuall murder or murder of the hande as wee say together with the braunches thereof proceede if you thinke good to the murder of the tongue Ans That euen by the tongue also this commaundement is broken it is euident by the testimonie of our Sauiour Christ himselfe who expounding this law in the fift of Matthew Math. 5. concludeth them in it that say Racha or thou foole to their brethren that is that by bitter and vncomelie speaches shewe their heartes to bee robbed of loue and to lodge an vnlawful affection towards them Secondly the comparisons which the scripture vseth of the tongue proueth plainely there is a murder by the tong It compareth it to poyson to fire to speares to sharpe arrowes and manie such things and al to teach that as these are the instrumentes of murder so is the tongue Psa 14. Iam. 3. Psal 56. Psal 120. Wherefore iustlie prayeth Dauid in his Psalme O Lorde deliuer mee from lying lippes from a deceitfull tongue Iustly pronounceth he the curse of God vpon it in an other place saying that the Lorde shall roote out all deceitfull lippes Psal 1 20. and Salamon also flatlie affirmeth that he which hath a naughtie tongue shall fall into euill Prou. 17.20 Maruellous me thinke is also the discourse of that wise mā Syrach touching this matter and to bee carefully weyed Abhorre saith he Chap. 28. the slaunderer double tongued for such haue destroyed manie that were at peace The double tong hath disquieted manie and driuen them from nation to nation strong cities hath it broken downe and ouerthrowen the houses of great men the strength of the people hath it brought downe and beene the decay of mightie nations the double tong hath cast out many vertuous women and robbed them of their labours Who so hearkeneth vnto it shal neuer finde rest neither euer dwel quietly The stroke of the rod maketh markes in the flesh but the stroke of the tong breaketh the bones There be many that haue perished by the edge of the sword but not so many as haue fallē by the tong Wel is him that is kept frō an euill tong and commeth not in the anger thereof which hath not drawen in that yoke neither hath bin bound in the bands therof For the yoke thereof is a yoke of iron the bands thereof are bondes of brasse The death thereof is an euil death hell were better than such one With moe such speaches in that chapter if you read it ouer And in an other place Who shal set a watch before my mouth Chap. 22.26 and a seale of wisedome vppon my lippes that I fall not soudenly by them and that my tong destroy me not Feareful therefore is the fault of the tongue as we plainly sée Que. Howe doe men vse to kill by their tongues Ans By slaunders reproches mocks and tauntes saith your booke and consider indéede the displeasure of God against all these as against the first by an expresse lawe against it Thou shalt not walke about with tales among the people meaning as slaunderers Leuit. 19.16 backbiters and quarrell pickers doe Also by the hatred of it which the spirite of God worketh against it in the godlie Psalm 101. as in Dauid who saith hee will destroy the vngodlie slaunderer which priuilie slandereth his neighbour Leuit. 19.14 in Salomon who counselleth in anie case to refraine harkening to them and in many others Against the seconde by his lawe also published in that behalfe that we shoulde not curse the deafe neither put a stumbling blocke before the blinde that is no waye reproche them with their infirmitie but feare the Lord for hee is our God as though he should say reproches of our brethren and to feare the Lorde are neuer in one man together And it is a speach worthie noting of the wise Syrach Syrach 22.20 c. That whoso casteth a stone at birdes frayeth them away and he that vpbraideth his friend breaketh friendship Yea marke what followeth though thou drewest a sword saith hee at thy friend yet dispaire not for there may bee a returning to fauor If thou haue opened thy mouth against thy friend feare not for there may bee a reconciliatiō but if vpbraiding or pride or disclosing of secreates or a traiterous wound do let then by these thinges euerie friende will depart And againe in an other place Chap. 23.15 the man that is accustomed to opprobrious words wil neuer be reformed al the daies of his life Que. Horrible I see then it is either to slander or to reproch any with such infirmities as they haue but a mocke I take not to be in so high a degree Ans What degrée so euer it is in it skilleth not certaine sure it is that God abhorreth it And I refer but anie hart that hath féeling to the first words of Dauid in his Psalme Psalm 1. Blessed is that man that hath not sit in the seate of the scorneful I beséech you if they be blessed that haue not done it what are they that daily doe it The wicked thought of a foole is sin Prou. 24.9 the skorner is an abomination to men saith Salomon Yea scornfull men bring a citie into a snare hee that rebuketh a scorner purchaseth to himselfe shame 29.8 he that rebuketh the wicked getteth a blot Rebuke not a scorner least he hate thee but rebuke a wise man and he will loue thee 9.7 8. Wherefore not without reason séemeth the translation of Hierom and the Gréekes of the Hebrewe worde Lezim mockers into pestilentes pestilent fellowes and hurtfull for so they are in déede euen the plagues of a common weale Yet if we marke the vsuall cause of mocks it wil make vs sée more into the vilenes of this sin For it is euer lightly for doing wel refraning euel that the wicked mocke the godly is it not a vile spirit that cannot abide vertue but so gréedily thirsteth after vice Drink not with the drunkers til thou bee drunke and they mocke thee◠sweare not with the swearers but admonish them and they mocke thee Be not vaine in words in apparel in behauiour and they mocke thee Heare the word reade the word talke of the worde and by and by O young saint olde diuell you wil to heauen or your bones be cold with a number such mockes and diuelish tauntes The degrées be diuers yet all diuelish some scorne all admonition and they woulde haue euerie fat they say stand on his owne bottome and euerie mā to medle with himself Some scorne but at that which toucheth themselues shooting out their lippes refusing to be charmed Some secretlie in hearts by a most contemptuous concept of that good thing whatsoeuer which their crooked natures cannot like of others openly by verie vile speaches vttered against God and godlinesse against their brethren and
crueltie and hearde dealing with our brethren for euen this the Lorde abhorreth also Deutr. 2â— The lawe that was made of fortie stripes to be giuen to an offender and not aboue did euidentlie drawe to some pitifull feeling our cruell raging and fierce affections The â—awe for widowes that they should not be wronged and for the fatherlesse that they should not be forsaken shotte at the same marke So did the forbidding of vsurie to the poore the taking of his rayment to pledge the detayning of his hire such like thinges All were to worke some mercie in vs towardes others and to tell vs plainely that the Lorde abhorreth cruelty towardes anie Que. Thus then if you thinke good let it suffice to haue spoken of these three sortes of murther to wit of the hande the tongue and the heart together with their branches and nowe a litle of the affirmatiue part of this commandement if you will Ans The affirmatiue part of it easily may be knowen by the negatiue For who seeth not that if generally all hurting or taking away of life vnlesse it be by the Magistrate lawefullie be forbidden then generally also is commaunded all care and preseruation of the same Deutr. 19.20 and if in specialitie the bitternesse of the tongue bee forbidden then is the swéetenesse the softnesse and the comfort of the same commaunded If anger be forbidden gentlenesse is commaunded if misliking hatred enuie and ioying at other mens harmes be forbidden then is an heart well thinking and accepting of others commaunded then is loue and a true reioycing at the good happes of our brethren commended and to conclude if all crueltie rigor and extremitie bee forbidden then is all lenitie mercie and pitie commaunded All which are vertues of great praise and afording large perswasions vnto our heartes to loue and like them to embrace and followe after them But so shoulde I dwell too long in this commaundement The blacknesse of their opposite vices I hope doeth make their beautie and brightnesse great before our eyes Onelie I wishe vs to the ende wee may abounde in all mercie that wee would often consider that comfortable spéech of the Lorde by his prophet Esay 58.10 If thou refresh the hungrie and troubled soule then shall thy light spring out of darkenesse the Lorde shall satisfie thy soule in drought and make fatte thy bones and thou shalt be like a spring of water whose water faileth not As also that sentence which at the daie of dayes shall be pronounced vppon it Come come yee blessed of my father and possesse the kingdome prepared for you Math. 25. for when I was hungrie yee fedde me when I was thirstie you gaue me drinke when I was naked yee clothed mee when I was sicke yee visited mee and so foorth Both which places with manie moe to the same ende beeing often thought vpon will soften our heartes in all dealinges with our brethren and make vs profitable to them euer to our powers And yet which I had almost forgotte it is not ynough for vs to doe good to be kinde and to shewe mercie but wee must doe it also spéedily readilie and fitlie that is when the néede of our brethren requireth it obseruing carefullie all occasions For as it is sayde of guiftes that qui cito dat bis dat he that giueth a thing quickly giueth it twise so is it of all thinges we doe to helpe in time is a double helpe and a benefite hauing lost the oportunitie of our brothers néede looseth his welcome Wherefore Iob professeth that he had not caused the eyes of the widowe to faile in long looking for his helpe Iob. 31.16 And Mardocheus requireth of Hester not only helpe but present Hester 4. a singular example for all estates Que. What punishment hadde the breach of this commandement Ans The spirituall punishment of it as of all other sinnes is eternall damnation both of bodie and soule For without shall be dogges Apoc. 22.15 inchaunters whoremungers murtherers c. sayeth S. Iohn the temporall punishment of it was amongest the Iewes by the lawe of God bloud for bloud Gen. 9. Leuit. 24. and before the lawe by expresse wordes vnlesse in such cases as the cities of refuge were ordayned for And euen as it were aboue all other sinnes it is worthie marking howe euer the iudgement of GOD hath not suffered this sinne to lie vnknowen or vnpunished All stories be full of examples Phocas Boniface 7. Alexander 6. Ethelbert Richard 3. and euerie man almost in his owne dayes hath knowen some experience Hotte is the wrath of the Lorde against this sinne and his mercie therefore euer kéepe vs from it The Application WIth what wordes nowe should I wish euerie one to descende into themselues and to take a view of their estate before the Lorde touching this commaundement Manie branches of it haue béene layde before vs and what branch is it which we haue not broken being narrowly sifted by the Lorde The murther of the hande I knowe wil be our instance but alas howe many thinges make men guiltie in this If euer in seruice against the enimie wee haue passed the bounds of a Christian heart in cruelly murdering concerning the maner who yet might haue died respecting the matter we are guiltie and spotted before the Lorde If women and children aged and impotent sicke and diseased that caried no weapon against our cause haue not so farre foorth béene regarded of vs and spared yea defended by vs from our féercer felowes as by right we might our handes haue faulted our loue hath wanted to the life of our brethren If cruellie wee haue wished but in our inwarde heartes any disorderlie and vnmercifull spoyle of our foes in féelde we haue sinned certainly in so doing For euen the spoyle that a Christian souldier maketh of his enimies in the warres should sauour of the mercifull nature so néere as he can of that God whome he professeth If we haue béene euer as you hearde but any occasion of the death of any either present or spéedier than otherwise it wold haue béene or of the shortening of our owne health life and abilitie by intemperancie incontinencie or anie meanes whatsoeuer the iustice of our vndefiled God doth find it out and we haue sinned against him in this thing Where theÌ„ is our righteousnes but eueÌ„ in this branch of actual hand murder for the tong what should I say Doth no mans hart accuse him of vnrighteousnes Haue we neuer passed any spiteful slander to the hurt of theÌ„ whom we should haue loued Deniall of it can neuer hide it but confession of it hath mercie promised The name peradueÌ„ture of slander is odious to vs we hardly can accuse our selues of so foule a vice Slander Well then let him change his cote but remaine the same moÌ„ster stil Haue we neuer reported any vnknoweÌ„ thing to the harme of our brethren Neuer whispered that
bodie The qualitie of the hart is the quality of the man therfore an adulterous hart an adulterous man no doubt and a breaker of this commādement Now what a generalitie may this particularitie very profitably teach vs namely not onely to runne to the outward shew we beare and to our bodie with the actions thereof when wee would iudge of our selues but euen to our verie heart and inward thoughts to sée how all doeth there and as there we finde so to giue sentence If there be integritie then so thinke but if there be lust and adulterie if there be dissimulation and falsehood if there be iniquitie sinne then according to it let vs thinke of our selues and say the Lord be mercifull to vs such such for as our harts are so are we Moreouer it may giue vs a great light to discrie the spirit that guideth the Church of Rome For if God cōdemne the thought how allow they the fact of simple fornication at the least And of Sodomie for the 3. hote moneths if not of adulterie and yet say they haue the spirit too Is the spirit of God so variable that somtime he condemneth the thought sometimes alloweth the very fact What an impietie were this to bée said or thought Therfore strange out of question from the Lord is their spirite Thirdly in this commandement is condemned that thing whatsoeuer which inticeth to any vncleannes wherof there might many particulars be named Que. And I pray you for more plainnesse let it not be greeuous to name some of the chiefe Ans First then here is forbidden all wanton immodest lookes for the eye is a vehement inticer vnto lust as appeareth by manie proofes For thus fell Putiphars wife into vngodly lusting after Ioseph Gen. 39. for the text saith shée cast her eies vpon Ioseph Thus came Dauid to adulterie with Bersabe euen by disorderlie looking vpon her from his house top Thus fell the sons of God into vnlawful loue with the daughters of men Gen. 6. by séeing that they were faire This caused Peter to say of the wicked that they had adulterous eyes 2. Pet. 2. And the knowledge of it made Iob to take a bonde of his eyes Iob. 31. that they shoulde not looke vppon a mayde Whereunto for an other inticement to vncleannesse wee may referre all vndecent and vncomelie pictures the corruption of our eyes and consequentlie of our heartes and therefore no doubt héere also condemned Thirdlie vnchast behauiour such as the Lorde crieth out against by his prophete saying that The daughters of Sion are hautie Esay 3. and walke with stretched out neeckes and with wandring eyes walking and musing as they goe and making a tinckling with their feete c. Fourthlie all wanton speach filthie tales songs and sonets of loue lightnes lasciuious salutatiōs and such like For euill wordes corrupt good maners 1. Cor. 15. and there must no corrupt communication procéede out of our mouthes but such as is good to the vse of edifying and may minister grace to the hearers Ephe. 5.3 As for filthines foolish talking iesting and such like they are thinges vncomelie for a Christian Againe vnchast bookes and wanton writinges who knoweth not howe they tickle to vncleannes and therfore both they and the reading of them forbidden in this lawe Sixtly too much showe in apparel painting tricking and trimming of our selues aboue conueniencie it is a daungerous allurer of lust and therefore forbidden Que. I could wish yet a litle larger speach of apparell because I see it is one of the wormes that wasteth at this day the common wealth that decaieth hous-keeping that maketh strait the hande of the master to his seruant and the Lord to his tenant and a thing to conclude that the deere children of God cannot ouercome them selues in Apparell Ans And I will willingly answere your wish with a litle more speach of it yet not such as with diligence might be made but such rather as I haue at times thought of found in some manner effectual First therefore me thinke the very originall of apparel should much mooue a Christian féeling hart For whē we had sinned thē were we clothed Gen. 2. whē we had lost our honor then were we apparelled so that it is the signe of our sin the badge of our rebellion the witnes of our shame and it remembreth vnto vs what we shoulde wéepe continually to think that we haue lost Now alas how small cause haue we to be proude of such a liuerie Nay sée the dulnesse of our harts and the absurdnes of our dealing If a thiefe should be saued frō hanging with this condition added that he shold euer weare a halter were it not a strange hardnes of his hart if he should so forget his fall so glory in his shame testified day night vnto him by the halter that he should begin to boast of his halter to be proud of it and to make it of silke in sumptuous sort for an ornamēt to his necke Truly it were And so it is in mā a very strange worke of sathan that he should so excéed in pride with the thing the sight whereof shoulde rather pinch his hart with sorowe than be so exalted euen out of his owne knowledge with apparell which in truth speake as a good hart shold féele it shold humble vs beat vs downe make vs euen with the peacocke let our feathers fal for the foulnes of our féet Therfore I say one thing me think to draw vs to mediocritie in this matter should be the wel weying of the first beginning of apparel Secondly the spéedie wast of it is something For how can a good conscience warrant vnto vs such great charge yea such excéeding charge in a thing so changeable whē we shal giue an accompt how we bestowed our goods The matter or the forme failes ere euer our price be halfe answered with vse And there is no estate in earth that may warrant a christian man or woman to be a wilful waster of the lords gifts vnto thē Thirdly the misliking of the word should make misliking in my hart of excesse or vanitie in this matter Now the Lord saith in the lawe Thou shalt not weare a garment of diuers sortes Deut. 12. as of wollen linen together The meaning whereof was this he wold not haue thē newfangle wanton and phantastical in their apparel The same God crieth out against the Iewes by his prophet that he wold take away the ornament of the slippers the cals the round attires Esay 3. the sweet bals the bracelets the bonets the attyres of the heade the slops the head-bands the tablets and the earings the rings the mufflers the costly apparell the vailes the wimples the crisping pins the glasses the hoods the lawnes With which in extremitie vsed no dout they had prouooked the Lord daily
the wanton gréetinges in euerie place nowe vsed alas what thoughtes procure they neuer liked of the Lorde that I may say no worse Bookes written by vnreformed heartes and continually redde to the gréefe of God are they no occasions to fraile flesh both in thought and déede to offende against this law God knoweth and experience teacheth such soules as taâ—t of Christ that verie deadly poyson vnder a false delight doth this way créepe into vs. An vnchast looke makeâ— an vnchast heart and a rouing tongue beyonde the listes of godlinesse ere eueâ— we well knowe what we doe So subtill is the sinne that this way créepeth into our soules Apparell is next a most fearefull allurement to the breache oâ— this commaundement both in thought and déede if God once in mercie would open our eyes So are these stage playes and most horrible spectacles so is our dauncing which at this day is vsed so is drunkennesse gluttonie and idlenesse with a number such like as can witnesse eche one in the world that will weigh them Nowe what care we haue had of these things the Lord knoweth and to our profite if we list a litle we may consider it Our eyes O Lorde howe doe they offend through our carelesse bestowing of them to their owne desire Where is the testimonie of truth within vs that we doe restraine them so soone as euer wee perceiue anie tickling motion arise by them Where is the counterpane of that bande we haue taken of them that they shall not cause 〈◊〉 to offende Iob did it and yet wee â—eaker than hee ten thousande times â—hinke it néedelesse Alas our folly Iob. 31.1 alas â—ur security By this meanes our soules â—â—rk in their bane yet we care not nor â—ilbe warned The Lord of his mercie â—â—ue vs once the grace to desire it with â—auid and verie hartily to beg it Psalm 11â— that our â—â—es may be euer turned away from beâ—olding vanitie For the rest which folâ—owe consider theÌ„ well let neuer Saâ—han or selfeloue so stil bewitch vs that â—e cannot be brought to sée our sin In â—ehauiour or spéech haue we neuer offeÌ„â—ed But euer in them both so vsed our â—elues as that neither we nor they whom â—e delt withall may be charged of more â—ightnesse than became the professors of Christ and his worde Haue wee neuer â—ransgressed in matter or forme of apparel O that we could say it But in truth we can not For the contraries abounding in the eies of al men would giue vs the lie Light behauiour and alluring â—aliance is euerie where accompted comelie bouldnesse Behauiour and good bringing vp Speech discoursing spéeche to a vaine ende we count a quality commendable in vs and the want of it we estéeme simplicitie wheresoeuer we sée it And therefore by bookes to such endes set out we endeuour to attaine vnto it and hauing once polluted our spéech for I will neuer call it polishing we are neuer better than when we haue company to bestowe our tales and gréetinges vppon Our apparell in matter to our power we make sumptuous Apparell and in forme to allure the eye asmuch as wee can If this be true in the name of Christ let vs better thinke of it than we haue done These are allurementes to sinfull lust and this lawe of God forbiddeth not onely both act and thought but euen euerie allurement to either of them What should I speake of stage plaies and dauncing Can we say in trueth before the maiestie of God that we carefullie abstaine from these thinges because they tickle vs vp either more or lesse to the breach of this commanndement Alas we cannot a number of vs. But we runne to the one continually to our cost Playes when we will not be drawen to better exercises that are offered fréely we sucke in the venom of them with great delight and practise the spéeches and conueyances of loue which there we sée and learne Dauncing The other wee vse with especiall pleasure and God being witnesse to many an one they wish the fruite of their dauncing to be this euen the fall of them selues and others into the breache of this lawe What should I say of gluttonie and idlensse Doe they not make vs sinne Good Lorde giue vs eyes to sée Gluttonie and drunkennesse and hearts to weigh the occasions of our fall The spirite of God hath sayde that these pricked vp the flesh of the filthy Sodomites to that height of sinne and yet we can imagine they will cause no sinne at all in vs against this lawe And therefore professing the gospell and integritie of life yet dare we so pamper so stuffe cramme this rebelling flesh as if we were gods that could suffer no temptation we dare gull in wine and hote drinkes continually beeing peraduenture both strong and young and euerie way néeding rather pulling downe than setting vp Idlenesse We dare solace our selues in soft beddes too long for our constitutions and all the day after betake our selues to nothing whereabout the minde might walke and so escape impure conceptes Wee dare differ the meanes which God hath appointed for our helpe to liue vndefiled for euerie trifling cause and féeling the flesh to arise in disobedience against this lawe euen dayly yet neither fast wee nor breake our sléepe nor labour nor marrie nor any way stoppe the course of it But certainely as vnféeling men passe on the time and heape vp wrath against the day of wrath for our boulde offending And yet we hope to be saued and yet we hope to haue a ioyfull resurrection But O déere in the Lorde it will not be so For is not this the lawe of God Thou shalt not committe adulterie Doeth it not forbidde both act and thought as we haue plainely séene and euen euerie allurement to either of them And must not God iudge vs according to his lawe Nowe then should wee liue when we haue witnesse within vs that wee offende his â—aw Bée not deceiued but as we feare the losse of bodie and soule for euermore let vs be warned Can nothing accuse vs that hath béene sayde Did we neuer in act or in thought receiue anie staine contrarie to this commaundement Haue wee euer had care and power to auoide all meanes What mouth dare speake it what heart can thinke it if it be not brasse or stéele and as voyde of féeling Wherefore awake let vs all from our former sléepe let vs stande vp at last from the dead in trespasses and sinnes and Christ our déere Sauiour shall giue vs light Let vs acknowledge what this lawe requireth and what wee should haue doone euerie one of vs. Let vs confesse we haue straied froÌ„ it many a time way and are no way able to offer vp our selues righteous cléere innocent to the Lord touching this lawe and for the time to come that we shall yet liue héere O let vs carrie some greater care to
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
nowe adaies of gods iust plagues vpon this sinne But I will not runne ouer them nowe Easilie may they be turned too in our owne Church storie Onely these two I cannot omit First how Hamelton the Scot being brought vnto his death by the false accusation of a false Frier called Campbell when he was in the fire cited and summoned the sayde Frier to appeare before the high God as generall iudge of all men to answere to the innocencie of his death and whether his accusation was iust or not betwixt that and a certaine day of the next moneth which hee there named and ere that day came the Fryer died without any remorse of conscience that he had persecuted the innocent And secondly howe Calice men in the daies of King Henrie the 8. being falsely accused escaped safe from the danger of such witnesses and they themselues a iust plague vppon their iniquitie hanged drawen and quartred ere they went home Therefore let vs euer tremble to prouoke the Lorde by this sinne let vs speake a trueth if we doe speake at all and shame to lie euen of the deuill The daily beggeries discredits shames and deathes strange and fearefull of such as haue made no conscience by false witnesse bearing to pollute their consciences ought mightilie to moue vs and verie effectually to perswade vs neuer to doe it For God to vs as he hath béene to others will most assuredly shew himselfe either at first or at last at one time or other when our sinne is the same and he no changeling in his nature at all And thus much of this commaundement The Application NOwe let vs weigh the guilt or innocencie of our soules if the Lorde should call vs to an account for this his lawe Generallie wee sée the care that should be in vs to preserue the credite and good name of all men and what heart so dull or dead and past all féeling that it doth not espie euen a generall want in it selfe concerning the same Generally all trueth would the Lorde by this lawe haue loued cherished and maintained and the contrarie hated shunned and auoyded but what eie so blinde that cannot sée the course we commonly take and the race wee wholy runne to the maintaynaunce of the vice and rooting out almost of the vertue from amongest vs But consider the particulars one by one and so shall we reape most profit Haue you neuer in all your life testified of your neighbour an vntrueth publikely for fauour or gaine or hatred or any cause whatsoeuer Haue you neuer slipped neither in your owne behalfe nor your friendes nor your towne and liberties nor anie way But haue euer dealt in all the testimonies that euer you gaue as you dare abide gods searching eie to iudge you Consider well the matters that you haue dealt in remember the times past remember the sutes that haue béene made vnto you and peraduenture the rewardes that haue béene offered you also and if you be cleare and no way to be touched though God sift you neuer so narrowly be glad and giue God praise But if you can not if you may not if you dare not cleare your selfe both because a guiltie conscience accuseth you within and because both men and matters may be produced and named for whom and wherein affection hath led you giftes corrupted you malice incensed you sin stayned you then sée it sée it in the feare of God and thinke of it confesse it was naught acknowledge your blemish consider this lawe that so flatly forbiddeth it tremble vnder the hande of the God of heauen that hath euer plagued it either by one way or an other in a mans selfe or his séede in this worlde or the other And so by the grace of God shall sight bréede sorowe and amendment of life hereafter Fie of that affection that damneth our soules wo worth the gaine that getteth vs hell And accursed is that iuror and witnesse that so respecteth his present purpose as that hee casteth away the care of God of life of hell of death of ciuill honestie fame and good name in his countrey and dwelling neuer able after to come in companie where hee may not feare the touch in talke of his ill dealing Certainely certainely if a good name be aboue gould and siluer a false witnesse is the drosse and dregges of the world that the Lorde hateth and euerie honest heart verie perfectly loatheth The next branch that breaketh our obedience and dutie to the Lorde in this lawe is lying Lying the foule filth whereof hath in part before béene displaied and opened And nowe it remaineth but to consider our course and how gréeuously guiltie we are before God of this ougly vice Where is that man that woman that aged or younger that will cleare themselues from all blotte or staine in this behalfe Doth not euerie maister in his man euerie mistres in her maide finde it mislike it hate and abhorre it Doth not euerie estate finde it in other And God in vs all to the iust incensing of his wrath and furie against vs If we can cleare our selues let vs if we can not where is our righteousnesse where is our perfection where are our merites Nay why dread we not the death that is the desert of lying lippes O sift and search the guilt of guilefull tongue couer it not excuse it not remember what I haue sayde of it before mocke not God dallie not with your damnation hate to bee the childe of the foule fiende and with sorowe in trueth for passed securitie flie with perseuerance for euer hereafter so sinfull iniquitie Truth may be blamed but it can neuer be shamed yea euen man in the ende shall like it and God for euer blesse it and crowne it There followe then in the booke as particulars of this generall flattering Flatterie c. and dissembling and telling false tales behinde our neighbours backe Concerning the first what should I say Should I aske whether you haue or doe offende should I make a question of it or bring you into doubt with your selfe whether you haue héerein faulted or no Alas howe want I rather words to moue vs to repentance than proofes of dayly practise to conuict vs of transgression Helpe Lord Psalm 12. helpe may I truly say with Dauid for good and godly men doe perish and decay and faith and trueth from worldly men is parted cleane away Who so doeth with his neighbour talke his talke is all but vaine for euerie man bethinketh how to flatter lie and faine But what followeth Certainely euen that which we shall finde if God by his grace change not our heartes to more sinceritie For we make no conscience to lie to flatter to fawne to halt to â—ogge to glose and dissemble honestie pietie friendshippe and fauour loue and obedience faithfulnesse and trust and whatsoeuer may be profitable to vs euen from morning to night from we rise till wee goe to bed and then howe
and a gréeuous breach of this commaundement Wee should couer in charitie what no bodie knoweth but wee if the partie will be reformed euen as willingly and readily as euer wee would our selues finde fauour for our infirmities But doe we it Is my brothers shame my griefe is his credite déere vnto me as my life Goe I backewarde with a cloke on my backe to cast vpon his offence loth that either others or I my selfe should sée it as good Sem and Iapheth did to their bared father in his drunkennesse Gen. 9.23 No no wee grinne and laugh rather with cursed Cham and blabbe it out to others Good beloued let vs weigh our wantes and neuer make our vices vertues God asketh but our confession in griefe and sorowe and he will heale vs. It is a branch and a breach of this commandement and therefore no thing to be continued in But I dwell too long in this spéech vnto you Many things mo might yet be rehearsed but sée them your selues and let my silence passe them These fewe bewraye our want of perfect obedience to the lawe and so consequently of anie life and safely by the workes of the same And therefore I hope we clearely perceiue that without a Sauiour wee were but lost make what distinctions we can of obedience of iustification or such like Fast cleaueth to vs and cannot bee denied gréeuous guilt against both this lawe and all the former and cursed is he which abideth not in all to doe them sayeth the Lorde Deutro 27 Iam. 2.10 Galat. 3.11 He that is guiltie of one is guiltie of all and by the workes of the lawe can no flesh liuing be iustified For the iust shall liue by faith Wee haue not doone all but wee haue broken much and therfore the conclusion lighteth vpon vs and all the subtilties of all the wittes in the worlde can not remooue it from vs if the Lorde should marke what we haue doone amisse but in this one lawe of his and iudge vs thereunto and by we are not able to abide it wee are cast away Therefore let vs flie from the lawe as fast as euer wee can and take the right vse of it thereby to be led vnto Christ and let this be our firme comfort Galat. 4.4 that When the fulnesse of time was come God sent foorth his sonne made of a woman and made vnder the lawe that he might redeeme vs from the curse thereof and so by him wee might receiue the adoption of sonnes which without him we could neuer attaine to This is sure and this is comfortable to hould by and the Lorde increase this faith in vs euer The tenth Commaundement Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his c. Wherein saith your booke the Lorde plainely forbiddeth all inwarde desire of anie thing vnlawfull to be done although we neuer consent vnto it as the rebellion of the flesh all corruption of the olde man all blotte of originall sinne so that by this commaundement most clearely we may see the image of that man that pleaseth God euen such an one in whom nothing is impure neither in will nor nature Question YEt playner I pray you if you can set downe the difference of this commaundement from the other for as I haue heard some haue halfe thought it superfluous seeing as the former did also forbid the inwarde thought aswell as the outwarde act Ans It is as plaine as may be alreadie yet to content you thus ouer againe The former commaundementes did forbid the act and the setled or consenting thought of the heart though the déede were not doone as for example the precept of killing forbiddeth the déede and with all once to thinke in heart to doe such a déede with a resolution verily to accomplish it if I can But nowe this commaundement commeth néerer and condemneth not onely that thought that is setled and lacketh but oportunitie to doe the déede but euen the verie thinking also of any thing contrarie to the loue of God or my neighbour though I doe neuer consent to it but snubbe it mislike it and reiect it For euen that hauing of an euill thought in my minde is a fruite of my corruption such as in innocencie if we had stood we should neuer haue had and therefore naught So there are two degrées of thoughtes the one with consent to accomplish in déede what we do thinke if we can and the other without consent repulsed away when wee awake and sée it The former in the former commandementes was forbidden and the later in this A strange doctrine in shewe no doubt to manie that thinke this their thought is frée But we must not maruell since euen the Apostle Paul himselfe would neuer haue suspected anie danger in concupiscence lustes and desires if the lawe had not sayde Thou shalt not lust or desire Rom. 7.7 Nay it appeareth verie plainely in that place sayth a godly man that he thought maruelous well of himselfe before hee came to this commandement He tooke himselfe before to be liuing and in good liking towardes God and godlinesse but when he had looked vpon this lawe and beheld himselfe a while in this part of the glasse he sawe himselfe plainele to be no bodie but a dead man sould vnto sinne And therefore a thousande times néedefull that the Lorde should adde this lawe to all the rest to humble vs throughly séeing so singular a man was not fully cast downe before he had wrestled with the iustice of God in the same Let vs therfore thinke of this thing that séemeth so litle in our eies For wee heare what the Apostle sayth it is sinne to desire Rom. 7.7 and we may ioyne vnto it the words of the Lorde himselfe affirming plainely that the verie imagination of mans heart is euill euen from his youth Gen. 8.21 God hath made the heart aswell as the bodie to séeke his glorie and therefore good reason the cogitations of the hart should no more straie from their true end than the actions of the bodie Neither may our reiection of such thoughtes in the ende and not consenting vnto them to accomplish them in act bleare our eies with an imagination that we haue not offended in them in going so farre as we went For it is a blemish a want an impietie and a degrée of vnchastitie in a woman to suffer the cogitation of anie forren friende beside her husbande to tickle her with conceite vnlawefull though in the ende she repulse it and abhorre to accomplish it and howe can it then be faultlesse in these hearts of ours the spouse of the Lorde to dallie with such delightes and to pursue in minde by thinking of them the pleasures that such conceites doe pleade before vs though in the conclusion we giue the deniall and do not consent O it is a greater matter to loue the Lorde with all the heart than that it may
then all with one consent crie in the eares of the Lord with shriking sounde that houres and daies monthes and yeares haue we spent in tossing and turning in debating and scanning such conceites and thoughtes as we would not for all that we enioy were written in our forheads Fie fie the pleasures that we haue felt in this follie nay in this impietie howe haue they tickled vs within and made vs laugh to our selues rubbe our hands together forgette our meat not heare what was saide about vs and such like Howe haue we longed to be at an ende peraduenture of some businesse that we haue béene about that we might euen fully debate the matter you knowe of and plaie with the conceite thereof to our fuller pleasure Can we excuse our selues beloued doe I depaint out vnknowen dispositions vnto you O I say againe beside greater impieties the follies the toyes the trifles the verie babish fancies that will and doe steale vpon vs will we nill we euen when wee are best occupied and would not be solicited in such sort All which are breaches lesser and greater of this lawe of our God which requireth exact obedience and coniunction of all the motions of our mind to his good will and liking And if we had neuer fallen wee should neuer haue felt them Therefore to shâ—t vp this matter for one whom I knowe better than I know anie of you I confesse a guilt a gréeuous guilt against this precept of my God and I acknowledge damnation due if I should be reiected but the Lorde I thanke I feare it not not that I haue not sinned but because my Christ hath not sinned and He is my iustification sanctification and redemption 1. Cor. 1. hee is my strength and my stonie rocke both against the curse of this lawe and all the rest He is my defence and my Sauiour Psalm 18.1 my God and my might in whom I do trust my buckler the horne of my health and my refuge And to him in the true sense of my weakenesse and with the knéees of my heart bowed downe to the dust I say for my case as Dauid sayd for his Turne away my heart O Lorde that it may neuer féede vppon the follies of vaine conceites or gréeue the swéete spirite that I sometimes féele by vngodly wandring from his sugred motions Yea set a watch before my soule most gracious father and kéepe the doore of my strengthlesse heart that I may lesse offend and more obey in this behalfe than euer I haue doone héeretofore And now passe wee on to particulars mentioned to our handes by the Lorde himselfe in this his lawe O my beloued how often haue we coueted our neighbours house that is his earthly possession and inheritance if not in whole yet in part How often haue wee tossed our heades from the one ende of the pillowe to the other not able to sléepe for thinking howe to compasse that péece and this péece not weighing howe well he might spare it but howe well it would fitte vs Yea this house must be had and that garden and the other close to the wringing out of teares from the man the wife and al their poore children that part from it to the gréeuing of their heartes and the verie vtter vndooing of them all We stoppe not our eies that they gaze no further vppon our neighbours helpes than a Christian soule may warrant We shut not our eares neither take regarde of the sinne that may insue when we are whispered in the eare that this thing is fitte for vs and that thing and thus and thus may be had No alas we account them the best members about vs whose godlesse counsell shall worke our endlesse woe Whereas a Christian assoone as hee heareth such a motion should by and by thinke in himselfe O Lord thou hast delt mercifully with me euer let not me now deale vnmercifully with any thou hast made me a maister of much this maÌ„ a maister but of a litle O Lorde let not my much eate him out of his litle vngodlily let not my power oppresse his weakenesse and so foorth and then talke with the informer be it either a man or mine owne gréedie eie that hath spied it and sée whether what I may get I may well gette and well take into my hands so as I may not be stinged for it an other day before my God nor exclamed vppon iustly in the worlde This doeth your owne conscience tell you you should doe and the other you should not doe yet the other haue you doone and this haue you not doone and are you not guiltie Good beloued goe with me in this tryall of our selues and let vs sée sinne to be sinne The looking eie and the lusting heart further after our neighbours wife than they should would God they accused vs not What should I say of his seruant man or maide You knowe it aswell as my selfe there is almost no conscience any where shewed in this behalfe no feare of God no loue of man but onely of our selues For if wee like an other mans seruant for any qualitie that we desire to be serued with all what intisementes what allurementes dare wee vse to drawe him to vs What offers make we what practises deuise we till we haue them Yet sayth this lawe Thou shalt not couet thy neighbours seruant man or maide And that is as nowe we knowe not once thinke of it although I consent not to it The like is saide of his oxe his asse or any thing that is his And yet wee sée the worlde euer in our eye Vicinum pecus grandius vber habet Our neighbours kowe doeth giue more milke than ours His horse we must haue there is no remedie his hawke his hounde his pleasure or profitte must be ours and that which is worse often without any consideration any way either by fauour or value yea it must be giuen out that we couet our neighbours goods and wee our selues haue twentie pretie indirect and figuratiue kindes of begging and if wee either are not vnderstoode or will not be vnderstoode by him that hath it because he is loth to loose it then wee frette and are offended highly and as our calling might and power is we sitte vppon his skirtes Thus sinne we may déere beloued against this lawe of GOD and yet we sée it not Nowe would God haue vs to open our eyes to incline our eares and to forgette this olde fathers house of our corruption Nowe would the Lorde haue vs reconciled to him by repentaunce and offende no more And therefore I crie vnto you in the name of the Lorde and to this soule within mee Thou shalt not couet If we will heare his voice and yet harden our heartes if we will not restraine our senses the common carriers of conceites into vs if wee will not euen euerie way wee can héereafter séeke to let and lessen our disobedience in this thing against the Lorde the day of our visitation is past and our destruction is at hande The lyon is come vp from his denne Ierem. 4. and the destroyer of the Gentilles is departed and gone foorth from his place to laie our lande waste and our cities shall be destroyed without an inhabitant Yea so néere is our desolation assuredly my beloued that euen as it were presently my soule heareth the sounde of the trumpette and the alarome of the battaill Destruction vpon destruction is cryed euen at our doores if we could heare it and sodenly shall our tentes be destroyed and our curtaines in a moment But I hope what I wish and I wish what shall be our sure safetie if we will be perswaded euen that we would now sée howe farre wee are from abilitie to fulfill these 10 commandementes of our God either all or any one of them deuise what distinction we can horrible sinners and transgressers we are and so we shall be founde and therefore that wee would acknowledge it lament it flie to the propitiation apointed of our gracious God for our sinnes and onely cleaue to him onely trust in him and claspe him in our armes so as all the worlde nor the power of hell can loose our houlde carie him so to his father and there offer him to him for all our misdéedes as the saluation which hee hath prepared before the face of all people and in whom hee is perfectly pleased This wish I this begge I this craue I with all the bowelles of my affection my flesh shaking mine eies watering my soule groning and all the stringes of my heart inlarged as you feare God as you loue your selues as my calling is regarded as my affection estéemed or as hell treÌ„bled at that Iesus Christ may be our onely hould and our owne obedience no hould yet performed as a fruite of faith daily more and more but not with hope of safetie by the fame either in part or in whole and this O my good God graunt vnto vs as thy mercie is vnmeasurable thy goodnesse and louing kindnes vnsearchable what passed is good Lord forgiue and make vs better euer liue Amen Amen Prouer. 19. Heare counsel and receiue correction for they shall make a man wise at the last Deutro 5. O that there were such an heart in this people to feare me and to keepe all my commandements alway that it might go well with them and with their children for euer Psalm 19. Let the wordes of my mouth and the meditation of my heart be alway acceptable in thy sight good Lorde When gracious God by sacred worde vouchsafes to cal from cursed course O happie we ten thousand times if feeling heartes doe yeeld remorse But if contempt of offred grace accuse vs crauing sentence iust Then cursed we ten thousande times for hell remaines wheÌ„ hence we must Consider this my countrey deere and marke it Cardiff heedily The Lorde nowe speakes then take thy good or looke for vengeance speedily Hwyra dial dial duw Tosta dial dial duw Hugh Poole minister of the worde of God in Cardiff
déede but â—ead blotted out and quite extinguiâ—hed Sée nowe howe guiltie I am eâ—en of the first thing that is commaunâ—ed mee in this commaundement The seconde thing is that I should â—eare thée aboue all the thirde is Feare of God â—hat I should pray to none but to thée â—he fourth to acknowledge thee the â—uider and gouernour of all thinges â—f whome I receiue all the benefites â—hat I haue and therefore that I trust â—nd stay vpon thée alone Fiftly that 〈◊〉 should labour to knowe thée out of â—hy worde so fully and perfectly as â—hou hast reuealed thy selfe therein â—ecause of knowledge all these other â—â—llowe And lastlie that I should for â—ll benefites giue thankes onely to â—â—ee and in such full manner and â—easure of féeling as any way is due to that blessing which I receiue In which points as in other moe which might yet be named O merciful father I here before thée confesse I am no better than in the first I dare not cleare my selfe I cannot I ought not O Lord giue me eyes to sée my wants for I haue feared men and their threates more than I ought I haue feared the losse of their fauour more than I ought I haue feared the losse of worldely commodities more than I ought and haue not as thy blessed Apostle taught me by this example Philipp 3. accounted those thinges that were vantage vnto me losse very doung for the excellent knowledge sake of Iesus Christ my Lorde Sometimes Satan hath rocked this soule of mine in the chayer of securitie that I haue euen slept as it were a dead sléepe and not considered of thy iudgements against sinne as I ought neyther taken the profite by thy extraordinary works in the ayer in the earth in the bodies of men and beasts that I should but passed them ouer with a litle woonder or motion for a short time When my sinnes haue béene touched or appeared vnto me I haue flattered my â—wne soule and put vpon them honest â—ames as clokes to hide them withal The plaine pride of my heart and mere â—anitie I haue iudged clenlinesse or necessary for my estate Miserable coueâ—ousnesse haue I iudged lawful care for â—hings necessary and so forth a manifest token of a dead heart within and â—oide of tasting any horror in sinne By â—ll which and many more thinges that my minde may easily sée it is apparant â—o me that I haue euen broken this â—oint also of thy Lawe in not fearing â—hee so as I ought Alas Lorde what â—hall I say of the rest of the braunches â—f this commandement named euen nowe Am I any perfecter in them â—han in these No no I haue sinned against thée in them all and that most grieuously so that if there were no mo â—f thy commandements but euen this â—ne the first of al yet doth my conscience â—ell me I am before thée guiltie good Lorde most fearefully to bee touched But there are nine moe spreading out their braunches to all sinceritie and holinesse both in bodie and minde toward God and man with threatened cuâ—â—es to all flesh that shall doe contrarie And therefore when I viewe my couâ—se euen at the first to bee so crooked O deare Father what shall I thinke i◠〈◊〉 appeare when I shall bee iudged in them all Shall I boast of merites and kéepe no fyttle of thy commaundementes Shall I challenge saluation for my workes and euerie braunche of thy lawe doeth call mee cursed because I haue so fowlie and often broken the same No good Father no this little viewe of my obedience to thy hestes doeth plainely tell mee I haue no merites or good workes to come before thée withall much lesse am I able to doe workes of supererogation that is more than I neede to doe but of sinnes and euill workes alas I see a number With Dauid may I crie Psal 34. They are more than the haires of my â—eade and my heart hath failed mee I â—ay truely saye with the prodigall Sonne I haue sinned against heauen â—nd against thee and I am not worthie 〈◊〉 bee called thy childe I may say â—ith the Publican God bee mercifull 〈◊〉 mee a sinner and adde thereunto a â—reat and grieuous sinner I may say â—ith Ieremie O Lorde though mine â—â—iquities testifie against mee yet deale â—hou with mee according to thy name â—or my rebellions are many And with 〈◊〉 I haue sinned Iob. 7. what shall I doe to â—â—ee O thou preseruer of men Yea â—ell may I say I lye downe in my conâ—â—sion and my shame couereth mee â—or I haue sinned against the Lorde my GOD from my youth vp tyll this â—ay and haue not obeyed his voyce â—o conclude I may looke about mee â—nd from a wounded soule crie vnto â—â—ose that can giue mée counsell In reâ—â—ect of my sinnes men brethren what â—â—all I do And sée how neuer the Lord â—â—rsaketh those that want his helpe aide â—oe I not euen nowe remember what he aduiseth me and all sinners in my case to doe Prou. 28. Hee that hideth his sinne saith the Lorde by Salomon shall not prosper but he that confesseth his sinne and forsaketh it shall haue mercie And sée in Dauid the proofe and tryall of it For when I helde my tongue saith hee my bones consumed Psal 32. or when I roared all the day For thy hande is heauie vpon me daie and night and my moysture is turned into the drought of sumâ—mer Then I acknowledged my sin vnâ—to thee neither hid I mine iniquitie For I said I wil confesse against my selfe and thou forgauest the punishment oâ— my sinne Therefore O Lorde I hearken to thy counsell and though I haâ—â— sinned aboue the number of the sand oâ— the sea as plainely I sée I haue if I 〈◊〉 charged with euery branch of thy comâ—maundements how I haue kept them though my transgressions be multipliâ—ed and are excéeding many so that I am not worthie to beholde the heighâ— of heauen for the multitude of mâ— vnrighteousnesse yea I say thougâ—â— I haue prouoked thy wrath and doone euill before thee and not kept any â—ot of thy commaundementes so fully as I ought yet knowing Thou desirest â—he death of no sinner but rather that he should repent and be saued and hast â—hewed the trueth thereof in forgiuing Dauid and manie mo confessing truely â—heir sinnes before thee Therefore O good Lorde and sweete refuge full of mercie pitie and compassion I bow the â—nees of my heart with king Manasses â—nd all sorrowfull sinners and begge â—hy mercie I haue sinned O Lord I â—aue sinned and I acknowledge my â—ransgressions but I humbly beseech â—hee forgiue me O Lorde forgiue me â—nd destroy me not as I haue deserued â—e not angrie with me for euer by reâ—eruing to me euil neither condemne â—e into the lower partes of the earth For thou art the God euen the God of â—ll them that repent and on me thou â—â—ilt shewe mercie My sorrowe good