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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04112	A iudicious and painefull exposition vpon the ten Commandements wherein the text is opened, questions and doubts are resolued, errours confuted, and sundry instructions effectually applied. First deliuered in seuerall sermons, and now published to the glory of God, and for the further benefit of his church. By Peter Barker, preacher of Gods word, at Stowre Paine, in Dorsetshire.	Barker, Peter, preacher of Gods word.	1624 (1624)	STC 1425; ESTC S114093	290,635	463

Arithmethick Their cunning workemanship may beguile men as pigeons were beguiled by the counterfeit and flew to pigeons painted in the shop as birds were beguiled by Zeuxis painted grapes as Zeuxis himselfe was beguiled by Parrhasius painted sheet The God of heauē seeth without eyes heareth without eares walketh without feet speaketh without mouth but the gods of d Ps 115. ● the heathen haue eyes and see not eares and heare not feet and walke not neither speake they thorough their throate and as the painter may paint a flowre with fresh colour but not with sweet sauour with this motto no further then colours so the Caruer may draw out an image but not make it draw in the breath with this motto no further then fashion But such was the cunning of the craftests men the craft of the Priests the simplicity of the people that men did thinke they did see did heare did goe did speake and therefore in Elyas time e 1 King 18 26. they called on the name of Baal saying O Baal heare vs and cryed loude as though he had slept and must bee awaked And in the time of King Henry the eight when these idolatrous stocks were broken in peeces the false iuglings were found out and the engines espied which made their eies to open and role about and other parts of their bodie to stirre Oh but they bee lay mens books and where as the Bible to them that cannot reade is as a sealed letter images be letters patents they lie open to euery one are written in folio that standing a farre off they may reade they are great capitall letters that running men may reade God and the very sight of them doth stirre vp a maruailous deuotion in men women and children Indeed this was the cause why Gregory the first condemning their adoration yet allowed their presence in Churches tanquam essent memoracula rudium literae as though in them dumbe lectures were read vnto the people and they might spell God in them And more then so Concilium Cenonense agreed on this that we might learne more in a short while by an image then by long study and trauaile in the Scriptures but against these I oppose Ionas and Habakuk as of greater authority of which Ionas saith f Ion. 4. 8. They are lying vanities not onely for that they proceed from the father of lies but for that as Habakuck saith g Hab. 2. 18 they teach lies teaching vs to take the creature for the Creator a thing of nothing for that which is infinite teaching vs to hope where nothing is to be expected But Idolators grace their Idols with glorious titles as to say to one h Esay 44. 17. Thou art my God i Es 41. 29. whereas it is nothing but wind and confusion to another thou art my helper whereas there is no helpe in it whereas they are all such gods as Virgill saith Aeneas brought from Troy which hee calleth vanquisht victosque Penates But let it be granted that images are lay-mens bookes yet because they are not allowed but prohibited who dare print them for the seruice of God or who dare keepe them contrary to Proclamation and not rather say of them as Iudah of Thamar k Gen. 38. 24. bring ye her forth and let her bee burnt Let God himselfe appointe how he will be serued let it be mans part to be ruled by his direction I reade of a great man I thinke it was Manlius who sending his sonne to warre against his enemy gaue him a commission by vertue whereof hee was charged what to doe when and where to set vpon the enemy but the sonne espying aduantage as he thought and seeing hope of conquest if he did borrow a point of the commission was bold to follow his owne course and indeed got the victory but returning home and expecting great commendation after his cause was decided at Rome he was put to execution I may erre in some circumstance for want of memory but I know this is the substance of the story now our life is a war-faring vpon earth three mighty campes enuiron vs the World the Flesh and the Infernall forces if the Greekes bee gone there is a Sinon within that will betray them the place God hath set downe a law and prescribed vs how wee shall fight and vnder whose colours he will be our Generall wee must fight vnder his banner to serue vnder him in Baptisme we tooke our presse-mony if now we seeke many inuentions and follow other colours though they bee such as in our opinion might helpe vs to the obtaining of the victory yet are we punishable for breach of obedience God will not allow these bookes no not for lay-men he allows no other books but the golden booke of grace l Ioh. 5. 39 Search the Scriptures for they are they which testifie of mee and the godly booke of Nature which is bound vp in the three large volumes 1. the heauens m Ps 19 1 for they declare the glory of God 2. The earth for n Ps 33. 5. that is full of the goodnesse of the Lord. 3. The sea o Ps 104. 25. for therein are things creeping innumerable both small and great beasts Hee that cannot reade in the first cannot chuse but read in the second though it were but once printed and neuer since translated yet all Nations Languages Tongues must needs read in it therein euery creature is a letter euery day a line euery night a new leafe neither can any manmetry any Carpenters chips any sacred blocks or puppets of wood which euery boy can make after he hath been a while apprentise with a caruer in wood put vs more in minde of God If we would enter into due consideration then the wonderfull frame of mans body created by God in which the bones are the timber-worke the head is the vpper lodging the eies as windowes the eie-lids as casemēts the browes as penthouses the eares as watch-towers the mouth as a doore to take in that which shall vpholde the building and keepe it in reparations the stomacke as a kitching to dresse that which is conueied into it the guts and baser parts as gutters and sinkes belonging to the house compare now this workemanship with that of an image and happily in the one wee may commende the cunning of the crafts-man but we doe not maruaile much at his worke for that we know an other his crafts master can doe the like can hew can carue can polish and varnish as well as he But consider man in whose framing God is the principall agent our carnall parents but instruments and that in framing the baser part onely that is the body not the more principall part which is the soule for that God created without them consider that man is not onely a little world as the world is a great man but an Epitome both of God who is a spirit and the world which is

of Eagles cary stones in their mouthes least their voice bewray them concealeth these words they shall keepe thee in all thy waies because they z Ps 91. 11. made against him the waies to which he tempted being none of Christs waies and like the painter which Plutarch speaketh of who when hee had drawne a hen in very badde proportion chased away the liuing hens from his shoppe window lest his euill workmanship should be perceiued but it fareth with them as it did with the painter in Queene Maries times whom when he had painted King Henry the eight in harnesse with a sword in the one hand and a booke in the other whereupon was written verbum Dei the Bishop of Winchester sent for him and after many reuiling words commanded him to wipe out the booke and verbum Dei too the painter because he would be sure to wipe out both cleane wiped away a peece of the hand withall and the Papists while they wipe out verbum Dei and take away what they please out of the word of God haue wiped out their hand too they cannot so much preuaile with men seeing their leger de maine as otherwise they might no by this and the like meanes not onely their arme is shortened a 1 Sam. 2. 31. like Elyes arme but the very legs of their holy father the Pope are broken b Io. 19. 32 like the legs of the theeues which were crucified with Christ King Henry the eight broke his right leg of rents and reuenewes whereas before that time his legs were strong like the legs of the image in Nebuchadnezars dreame because many patrimonies went downe his throat and by the foisted name of Peters patrimony he deuoured the naturall inheritance of secular Princes whereas before that time his kitchin full of gridyrons and caldrons to broyle and boyle soules was like an yron mill which consumes all the wood in a country and all the flouds in England did runne into his sea King Edward the sixt broke his left leg of Idolatrous seruice when the temple was well purged Images burned when many papists shipt ouer their trinkets and packt away their paltry but our late Q. Elizabeth of famous memory crushed his head c Iud. 9. 53 like the woman who cast a peece of a milstone vpon the head of Abimel●ch and brake his braine-pan Secondly if God spake all and all must be obeyed then is the Pope to blame to dispense with the law or any part of it yet hee alloweth of curtizans who pay tribute for licence to be common whores the Auditor of his Exchequer excommunicating those which keepe not touch in bringing it in neither is onely fornication finable in Rome and a good ●alable kind of sinne but very incest it selfe for the Pope permitteth the brother to marry his wne brothers wife and the vncle his sisters daughter Neither dispenseth he with the breach of the seuenth Commandement alone but if hee bee displeaseed with the King as he was with King Iohn then against the fifth Commandement hee assoileth Earles Barons Knights and all other manner of men of their homages seruices and fealties that they should doe vnto him commanding vnder paine of his great cuise that no man should obey him keepe him company eate or drinke or talke with him forbidding his owne houshold to doe him any kind of seruice either at bed or at boord in Church hall or stable But what need I speake of this or that particular Commandement when the Canonists say he may dispense with the lawes of God and sinnes of men that hee may dispense against the law of God a-against the law of Nature against Saint Paul the Apostle against the old against the new against all the Commandements of the old and new Testament May I not say vnto him as Moses to Korah Dathan and Abiram d Nū 16. 7 ye take too much vpon you ye sonnes of Leui. But I proceed being indeede more desirous to lead men in the road way then to shew them the turnings or point at them that wander out of the way I am the Lord thy God e Iudg. 14. 14. In Sampsons riddle out of the strong came sweetnesse hony out of the Lyons belly here is a medely of the name according to Sampsons riddle both of strong and sweet the Lord see how strong God is thy God taste and see how sweet the Lord is hee is fort●er suauis and suauiter fortis there is a sweet entercourse of both that both the one and the other might winne obedience to the law I am the Lord God hath a Lordship in heauen where he hath good seruants in hell where hee hath bad in earth where hee hath both hee is not a God of heauen alone as the Poets feined Iupiter not of hell alone as they fained Pluto nor of earth alone as f 1 King 20 23. the Aramites spake as though there were gods of the mountaines and gods of the vallies but of all The Pope though he hath but some angle not all the corners of the earth though he is but as a foxe in a hole yet the Papists say as much of him as God saith here of himselfe his discreet Doctors say he is potestate maximus bonitate optimus which Epithites in former times were proper to God who was called Deus Optimus Maximus Others say he is not wholy God nor wholy man and this was true in Pope Ioane they speake righter then they are aware for she was a woman but a Canonist saith plainly onr Lord God the Pope and the Pope as Bishop Iewell reporteth was content to suffer one of his parasites to say vnto him in the late Counsell of Lateran Thou art another God on earth and he weareth a triple crowne either because he would vsurpe the Antichristian power ouer the three diuisions of the world Europe Asia and Affricke or else for that he would be a Lord of heauen where he may Canonize Saints of hell where he may free soules out of Purgatory of the earth where he may bind and loose set vp and put downe at his pleasure and because happily you will not beleeue their owne bare words you shall heare how they bring scripture for it g Ps 8. 6. he hath put all things in subiection vnder his feet the beasts of the field .i. men liuing on the earth the fishes in the sea .i. soules in Purgatory the foules of the ayre .i. the soules of the blessed risum teneatis this would make Heraclitus himselfe who alwaies wept to fall a laughing it were present remedy against all his teares But in earnest if the Pope cannot doe this why doe they attribute so much vnto him if he can what can God doe more he can say no more in generall tearmes to shew his power and dominion to shew his mercy and goodnes then this I am the Lord thy God A Lord whose title is alike to all places and therefore

be so deepely died in Crimson that time in all my time will neuer weare out the colour in consideration hereof he takes vnto him a whores fore-head as it is in b Ier. 3. 3. Ieremy and will not blush and c 8. 12. puts vpon him a brow of brasse and will not be ashamed Againe on the other side many a schismaticke would loue peace as well as he seemes to loue truth being an Hebrew he would not smite an Hebrew and counting it a miserable praise to be a witty disturber would cast a good liking vpon receiued truthes and returne to the bosome of the Church like the doue to the Arke with leaues of Oliue in his mouth were it not for this what will men say they will say I am like the wind which continueth not long in one quarter that following the common streame I respect profit that as the diuided tongues of the multitude agree not each with another so I doe not agree with my selfe I shal be a by-word of the people and as a tabret before them I shal be their song and their talke my soule shal be filled too full of the mocking of the wealthy and despightfulnesse of the proud such a blot of infamy wil be brought to my name as neuer will be wiped out In consideration hereof hee holds on his bones shall bee full with the sinnes of his youth and hauing before published the priuate conecits hee had in his breast will still continue to vent them by word or writing to the disturbance of the common peace but the feare of God must so take vp our hearts and keepe such residence therein that the feare of rebuke reproch and disgrace must not possesse them to dismay vs according to that in Esay d Esay 51. 7 feare ye not the reproch of men neither be ye afraide of their rebukes But besides these there are other two feares more troublesome then all the rest the first is terrour of conscience when the sinne of the wicked doth testifie to their faces when God doth send his plagues vppon their hearts and they knowing all the wickednes whereunto their hearts are priuie see Gods iustice following them at the hard heeles when recording with exceeding great griefe that which they did with ouer-great delight their hearts ake and euery ioynt tremble when they feele sinne stirring in them as it were some liuing thing crawling in their bodyes and gnawing vppon their hearts This this is the feare which when it hath taken possession of the heart excludeth the feare of God required by this commandement this wringing this torment and gnawing of bad consciences that torment malefactors are the onely three Faryes feyned by Poets to dwell in hell and to be nayles in the heart not but that a man may sinne yet not haue a present feeling of sinne for hee may haue a spirituall Palsey a numnesse yea dumbnes of Conscience conscience as a foule Glasse will not so soone represent his sinne vnto him and hee being cordis sui fugitivus dares not so much as view his filthy soule but is like the Elephant which seekes to drinke of puddle water lest that which is cleare might shew him his deformed face quo peius se habet minus sentit he is like a sicke man who in his sleepe feeles not his paine like one Dionisius into whose belly though they thrust needles to let out his fat yet by reason of his grossenes he felt them not like Maryners who accustomed to the sea perceiue not the stinke of it He is dead smite him yet he feeles it not he is naked yet view him hee is not ashamed he is deafe hammer on him he answeres not his conscience is of proofe able to repell good admonitions he hath long sucked poyson and being nourished with it now he perceiues it not tell him of a reckoning hee is so far in debt that hee will not giue it the hearing bid him search his woundes durus est hic serm● they are so deepe he had rather suffer them to fester admonish him to take a view of his life past his eyes are at home in a box hee hath made a couenant with death and hell the diuell is at secret peace with him hee will not heare his conscience when it would counsell him to be at peace with God and at war with sin if by crying lowd for audience it growes troublesome he is ready to endite it for a common barrettor e Gen. 4. 17. with Cayn hee can cast away care with f Gen 25. 34. Esau he can eate and drinke rise vp and goe his way but tranquillitas ista tempestas est this calme continues not long without a storme g Iob. 27. 20. fearefulnes shall ouertake him as a rape of waters h 15. 24. and preuaile against him as a King ready to the battell Conscience is a booke and God hath giuen euery man one to carry in his bosome which though hee be vnwilling to open yet at last he must needes vnclaspe it it is a monitor and at last it will complaine it is a watch and at last it will giue warning it is our Domesticall Chaplaine wil not alwayes stop his mouth bur cry out of the fullnes and foulenes of iniquitie of the ripenes and rottennes of sinne let a man haue so large and able a gorge that he can swallow and digest sinne as the Estridge doth y●on and vpon digestion sleepe and with Epimenides take a nappe of 47. yeares long yet many times euen in sleeping Conscience which he would restrayne and imprison will put him in minde of his sinne Richard the third that vsurper who to haue the Crowne set on his owne head put his two innocent Nephewes to death did thinke in his sleepe he did see diuers images like torrible diuels pulling and haling at him not suffering him to rest he did take the sword and did perish with the sword at last i 1 Kin. 32. like Ioab because he sm●t two men more righteous then him with the sword of his enemy but at first like Goliah k 1. Sam. 17 51. with a sword of his owne with the stabbing and launcing of his owne heart what an hell did he feele in himselfe how did his guilty conscience gall him what an inward worme and fire did gnawe and burne his heart what heart-bytings did sting him in spight of his teeth when his thoughts afforded him not sleepe whe● his sleepe afforded him not rest who woare out many waking houres when a man would haue thought his senses had beene fettered in the bands of rest The good man falles on sleepe with sweet Meditations and sayth with Dauid l haue I Psa 63. 7. not remembred thee in my bed Therefore m Pro. 3. 24 when he sleepeth he shall not be affraid when he sleepeth his sleepe shal be sweete but the wicked imagineth mischeife on his bed n Pro. 4. 16 he

bee lesse regarded run with full saile into the breach of this Commandement but let this suffice to haue spoken of this hedge or fence extrinsecally so farre forth as it keepeth out such beasts as would profane the name of God now a word or two of it intrinsecally as it keepeth vs within the grounds of Gods glory that we haue a care to get glory to his name A sinner sits in sinne by consent lyes in it by working it sleeps in it by custome euery one of these must arise and not arise onely but as it was said to the palsie man o Luc. 5. 23 Arise and walke wee arise by eschewing euill wee walke by doing good we purchase no greater displeasure by committing iniquity then omitting of duty The p Mat. 25. 26. 45. slothfull seruant and they on the left hand are endited and condemned for sinnes of omission and therefore as this Commandement chargeth vs that we doe not dishonour God by committing sinne So on the other side it warneth vs to glorifie God in giuing and getting him honour by our words and deeds and first in our words by our oathes for as God who is the truth not deceiuing cannot be more dishonoured then when he is called to witnesse a lye for in this case the holy Ghost vseth the word defiling q Leu. 19. 12 Yee shall not sweare by my name falsely neither shalt thou defile the name of thy God so can he not be more honoured then when he is produced to testifie a truth and therefore Gods seruice and a lawfull oath are coupled togither when the holy Ghost saith r Deu. 6. 13 Thou shalt serue him and sweare by his name this condemneth the Heretickes Cathari which affirmed that it was not lawfull for a Christian man to sweare for any cause at any time but because one iarring string is enough to bring a whole noise of musicke out of tune let vs see here what strings wee must harpe vpon to make a sweet concorde First the persons that sweare must bee such as feare God and eschew euill for Moses the Captaine of the Israelites placeth ſ Deu. 6. 13 fearing God and eschewing euill seruing him in the forewarde the swearing by his name in the rereward and Saint Paul as though he liked well this mustering of Moses mentioneth the true seruice he doth vnto God when hee cals him to witnesse t Rō 1. 9. God is my witnesse whom I serue in my spirit u Iob. 16. 17 16. 19. and Iob vseth the like kinde of trayning when in Marshalling hee first sets out the integrity of his life then my witnesse is in the heauin and my record is on high the mouth of other which magnifying themselues vse to say God is priuy to my heart he knowes my care when as yet they are but hypocrites and full of infection should be stopped as the lips of the leper were couered x Leuit. 13. 45. according to the law and if they come publikely to depose a good Magistrate should rebuke them as Christ did the vncleane spirit saying y Mar. 1. 25 holde thy peace and come out Secondly they must not in this case be voluntary men but stay for a call as Abrahams seruant did whom his master z Gō 24. 3 caused to sweare for a mans forwardnesse in offering himselfe brings great suspition that he is prodigall of his credit and of his soules health Thirdly the person called to witnes must bee the God of heauen and earth for by him doth Abraham minister an oath a Gē 24. 3 I will make thee sweare by the Lord and Ieremy commands it b Ier. 4. 2. thou shalt sweare the Lord liueth and therefore the Aegyptians were to blame to sweare by the life of their King the Scythians by his throne and Nouatus who ministring the Communion to the people vsed to sweare them by that they had in their hand that is the Sacrament as the Papists did by their Masse and by their other Idols but hee that sweares by Malcham and that shall say c Am. 8. 14. thy God O Dan liueth robbeth God of his honour and giueth too much vnto an Idoll attributing vnto it wisdome to see into the breast and power to punish him that shall binde his lye with an oath and rewarde him that shall sweare in truth in iudgement and in righteousnesse As there are rules for the persons so for the matter it must be a knowne truth for a man must not sweare that which is false and he knowes it false nor that which is true if he thinkes it false nor that which is false though he thinkes it true for a wise man lookes or he leape d Ec. 2. 14 his eyes are in his head e 5. 1. he is not rash with his mouth f 10. 2. his heart is at his right hand Againe we must not produce the name of God in matters of no moment but in such as shall be of great importance marriage is a weighty matter and if a man will not vndoe himselfe when he tyes himsele fast if he seekes a godly seede he must ioyne himselfe with such a wife as is not seperated from God for men doe not g Mat. 7. 16 gather grapes of thornes or figges of thistles there fore Abraham sweares his seruant in a matter of marriage that he shall not take a wife for his sonne among the Idolaters but in a h Gen. 24 3 godly family it is a shame to plaintife and defendant and a dishonour done to a great man to produce him either ad testificandum or respondendum in a matter that is not worth the speaking of much more shamefull is it for a man to dishonour the great God in calling him out of heauen and making him waite in matters of no weight to serue where his humour shall place him let therefore other meanes i Ex. 18. 22. as inferiour Officers end smaller causes but let God haue his glory as another Moses in determining doubtfull matters when they shall be of great importance As we must bring glory to God by our oathes so by our speach without oath first in speaking of his word when leauing the booke that is clasped vp to the Lambe and the Trinitie our tongues are occupyed in his statutes so as on the one side God shall not haue cause to complaine on vs as of the Iewes k Hos 8. 12. I haue written vnto them the great things of my law but they were counted as a strange thing on the other side man shall haue cause to giue vs the cōmendation which S. l Luc. 24. 15 Luke doth the two disciples going to Emmaus who as they went did not busie their tongues about slandering or vaine words but talked of the death and resurrection of Christ Secondly in speaking 〈…〉 his nature of his name as Dauid naming 〈…〉 glory m Psa 50. 1 the Lord