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
saying Againe patronus facere potest debet c. the patron both may and ought to take heede that the fruites of the Church doe not goe to anie other vse Also that permission of the Ordinarie by this lawe to take any oath if hee will of euerie incumbent for his cleere entrance if there were nothing else in the worlde against it doeth strike a blowe to the soules of them that so offende and that a great one C. ex literis C. de iure C. cum saeculum Extra de iure Patronatus What shoulde I note that which yet is most worthie noting in this lawe to wit that Venditio iurispatronatus prohibita est nisi vniuersitas quaedam praediorum cui hoc ius accedat distrahatur That is that the right of patronage may neither bee bought nor soulde nor passe in speciall wordes in anie alienation but in generall onelie with the lande whereunto it is appertayning For the saide lawe admitteth no patronage in grosse Or those expresse wordes againe donatio permutatio permittitur not venditio I warrant you What should I note the most exact streytnesse of these laws in making the verie minde of the patron coueting rewarde for the gift of his Church a Simonie before God which they call mentalem Simoniam With a number such like notable rules and places So that wee see euen these lawes also detest it and condemne it And nowe then to conclude this matter if I thinke there is a God and a day of iudgement to come for mee and all my doings what should my heart minister to maintaine mee in this euill when God and man be against it But why shoulde I bee thus tedious in this matter Truelie that it might appeare if God so will how farre the corruptions wherein some sleepe as in no offences differ from the lawes of God and man and from synceritie of former times and ages But againe why vnto you right worshipful should I write so much Truly that by your godly care conscience indeuor hauing the places that you haue this great wound of your countrey may by litle and litle be releeued and better prouision dayly made for the winning of that good that bringeth with it ten thousand blessinges promised by the Lorde Which care and christian consideration as places fall I most hartily craue in the name of Iesus Christ vnto whose seruice I am called both for his glorie your owne discharge and the benefit of that place which I wish may euer be as the blessed of the Lord. I can not be thought to pleade any benefit for my selfe because I want the tongue and therefore I am more boulde But nowe I cease to followe it anie further The second thing that I greatly rewe our want in is the carefull good bringing vp of children in learning and vertue whilest they are fit Which howe it wanteth for want of schooles amongest vs woulde God I sawe no more than I had abilitie without charge to anie to redresse But what wanteth in me aboundeth in you and might it please the Lorde to giue will to your abilitie in this also to promote his glorie to benefit thousands in your countrey truely his heart hath mercie to accept it kindly and his hand hath blessinges to rewarde it richly Other thinges also yet mo there be which these happie daies of peace would haue vs carefull of But some other times shal serue to name them and increase of grace stirre vp to do them For this time therfore I leaue off to trouble your worships any further beseeching you most humbly and heartily to consider the mercies of the Lord which we all inioy by his worde by her Maiestie by most happie helpes about her by freedome of our consciences by plentie peace by health and great comfort a thousand waies and in thankfulnesse for them all to vouchsafe your assisting heartes and handes to these duties euer that may long prouoke the Lorde our God to be thus good and gracious to vs. Of which number are these that I nowe haue named the preaching of his worde and â—he carefull bringing vp of children in â—ood letters For my selfe I can doe no â—ore either for my dutie to his honoraâ—le Lo. to whom I owe so much or for â—ll the goodnesse wherewith your selues â—nd many others in the countrey so loâ—ingly and liberally haue incouraged â—e but vowe my selfe to you at your â—irection with any paines in my power whilest I liue to doe you seruice And â—hat I doe with as desirous an heart to â—he good of euerie one as euer hadde â—â—ranger in the place The Lorde in merâ—ie nowe multiplie his spirite vpon you â—â—ue your helpe to me and confirme my â—aines to you that his name may be â—â—owen vpon earth amongest vs and â—â—s sauing health in euerlasting comfort â—â—ioyed of vs. London the first of Deâ—ember Your worshippes bounden in the Lord euer Geruase Babington To the godlie readers and especially to them amongst whom this author and my selfe exercise our function IT hath pleased God good Reader to vse my ministerie not in one but in moe places in this manner still to succeede the author of this treatise to water what hee hath planted to labour in the â—aruest whereof he cast the seede to seede and â—urther to bring on those of whom he was the spirituall father and by the immortall seede of gods word first begat them and still to enter vpon his â—abours and goe forwarde with his beginninges Alwaies to my great helpe and comfort God â—nowing otherwise my wantes and weakenesse â—he easilier to wade there where he had broken â—he yee the plainlier to goe on and leade others where he had beaten the path and more readilie â—o builde vpon and reare vp where he had layed â—he foundation and squared the frame and with lesse paines to keepe agoing that which hee had moued and set agoing God hauing dealt thus mercifully with me in my ministerie and by the hande of this author thus holpen me I thought my selfe in duetie bound in respect of this course which God hath taken with me and especially by his meanes to giue to thee some testimonie of this his worke for thy further profit withall to him some witnesse of my good will Supposing my selfe in respect of the former cause as fitte to doe this as another knowing the effect hauing reaped the profit of these his labors and daily reaping it being and abiding in the place where this seed was cast I thought I ought to doe as willingly and as readily as anie other If for no other cause yet to commende this especially to them to bring foorth further fruite among whome it was first sowen and in whose heartes I doubt not but it tooke roote nowe long since An especiall commendatioÌ„ of this worke if I would take that way might be drawen from the workeman of it most plentifully from his stocke and kindred education and such
be that I which haue takeâ— vpon me thy defence cannot doe it Is my power scant or want I abiliâ—tie to doe any thing that I will doe If I doe not then let the consideratioâ— of my power be thy strength Againe 〈◊〉 it in practise and note the fruite of iâ— Do we not know how easilie Abraham might haue doubted of Gods promisâ— that he should haue a child if he had conâ—sidered either the age of himselfe or thâ— deadnesse of his wiues bodie in courâ— now past by much to beare a childe Yâ— saith the Apostle Abraham strong 〈◊〉 â—aith doubted not And why so Truâ—y he vsed this meanes that now I tell â—ou of and with meditation of Gods â—ower strengthened his faith For so it â—olloweth in the text He was fully assuâ—ed Rom. 4. that he which had promised was alâ—o able to doe it Able I saie and marke â—he words And the verie same we read â—f Paule who therefore sayeth he fainâ—ed not vnder affliction neither was aâ—hamed of the crosse of Christ because â—e was perswaded and soundly setled â—ouching the Lordes abilitie to keepe â—hat which he committed vnto him 2. Tim. 2.12 So â—hen sée how the consideration of Gods â—ower strenthened them why shoulde 〈◊〉 not confirme vs aswell in all our â—ares And marke in any case how in 〈◊〉 these places with Gods power is eâ—er vnderstoode his willingnes also 〈◊〉 they did not seuer these two as subâ—â—ll Satan would perswade vs to doe Que. Haue you yet any more of this â—ounsaile Ans Yea this also is another excelâ—nt helpe for vs weake wretches to confirme our harts by namely to wey well what troubleth vs and then to searche aske and séeke if in the scripture there be any example of any that euer was in the like case and to sée what his ende or issue was comforting our selues with assuring hope of the like since God is no respecter of persons This wisedome is learned of Dauid Psal 34.6 who saith if God be mercifull to him helpe him it wil be a forcible meanes to make others trust in his mercie For they shall reason in their heartes sayth Dauid and saye This poore man cryed vnto the Lord and he heard him Therefore he will do the like to vs we are assured of it What is it then that troubleth your conscience Haue you béene an adulterer or a murtherer so was Dauid and yet founde mercie Haue you persecuted the Church and children of God any wayes so did Paul gréeuously and yet founde mercy Haue you béene an idolater Manasses was a cruell idolater and yet founde mercie Haue you denyed Christ and his truth â—pon any occasion and shrinked from â—our God so did all the Apostles and â—et founde mercie Nay haue you with othe forsworne him so did Peter â—nd yet founde mercie Then take Daâ—ids counsaile Marke howe all these 〈◊〉 their seuerall sinnes cryed vnto the Lorde and founde his readie pardon â—nd gather strength by it for he is the â—ame God that euer he was as loath a â—â—nner should dye as euer he was and â—hat bodie and soule of yours cost him â—s much as euer did theirs therefore â—eare not for he loues you as truely â—s euer hée did them And his hande â—s out with helpe in it onely beâ—eue and take holde of it it is your â—wne Que. I praye you still go on in this â—atter as long as you will Ans Onely this one mo will I adâ—ertise you of and it is as profitable â—s any of the rest namely to note and â—ery diligently to weigh what experiâ—â—ce of the Lordes goodnes you your selfe haue had heretofore and by tryall had make strong your heart for that which is to come Thus did Iacob when he was to méete with his brother Esau Gen. 32. First he looked vppon Gods commaundement to him to returne and thereby he assured himselfe God woulde not leaue him helplesse when he tooke in hand nothing but by his will and secondly he well marketh what a God he had euer found him till that day whereof faith inferred a conclusion comfortable Iacob feare not God thy God is no man that he should change he hath defended thée and still be assured of it he will defende thée Thus did Dauid when he should fighâ— against Goliah 1. Sam. 17. he remembred whaâ— helpe he found against the pawe of thâ— Beare and the Lyon and then assureâ— himselfe by passed proofe of so good â— God he shoulde not miscarie with thâ— Philistine Matth. 16.9 Thus dealt Christ with hiâ— doubting Disciples for want of foode willing theÌ„ to remember what a mulâ—titude with a verie little they had séenâ— â—eléeued and yet plentie remaining â—nd euen for shame by passed tryall of Gods power to be strenthened in assuâ—ance touching that which was to â—ome And if you read the 7. of Deuteâ—onomie the 18. verse Deutro 7. it is a verie fit â—lace to this ende But peraduenture â—ou will say it is not a sound buylding 〈◊〉 conclude because God hath beene â—ood therefore he wil be good Yes in â—éede is it and that course of buylding â—hich the scripture vseth in sundry plaâ—â—s By name it is the argument of â—aul to the Corinthians that therefore â—od would confirme them to the ende 1. Cor. 1.8 â—ecause he had begunne a good worke 〈◊〉 them and because God is faithfull â—arke that The like doth the same â—postle to the Philippians Thessaloniâ—â—s and to Timothie Philip. 1.6 1. Thess 5.24 2. Tim. 4.18 2. Peter 1.3 beside other plaâ—â—s And Peter in his Epistles againe 〈◊〉 very same And I pray you marke 〈◊〉 what you knowe Doeth not the â—â—mer tryed goodnes of a mortall man â—orke in him that findeth it a good opiâ—â—on euen a confidence in that man if he shoulde neede againe to him O what comparison betwixt man God The one is mutable in liking and fauour the other whome he loueth to the ende he loueth them the one subiect to diminutioÌ„ of power so that if he would be as good as he hath béene yet can hee not the other in power almighty euer so that what hee will hee can at alâ— houres Therefore challenge you the Lorde as Dauid doth boldly I warranâ— you Thou hast beene my succour O Lorde Psal 27. then leaue me not nowe neitheâ— forsake me O God of my saluation Que. Do not now all these duties inferre thanksgiuing vnto the Lord Ans It must needes be so For cerâ—tainly if we be bound to know to loue to feare to trust in pray to the Lord at all times and for all wants by thâ— same lawe wee must needes be boundâ— to giue thanks to him for that measurâ— of grace which in any of these duetieâ— he bestoweth vpon vs and for his greaâ— benefites which we receiue Que. But hath this dutie no other profe Ans Yes in deede Expresse plaine â—ommaundements 1. Thess 5.18 that in all
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
Que. Of the latter we shall speake hereafter nowe in the meane time how prooue you that wee must euerie waie vse reuerentlie the name of God Ans To name but one place of manie it is prooued euidentlie by these wordes of the lawe Deut. 28.58 If thou shalt not feare this glorious and fearefull name the Lorde thy GOD then will the Lorde make thy plagues woonderfull c. That is if thou doest not with most great feare and reuerence vse the name of GOD at all times and shewe the same by kéeping and doeing all the wordes of this lawe then will I plague thée to the example of all others euen in thy selfe and in thy séede V. 59. with great plagues and of long continuaunce and sore diseases and of long durance Que. Howe prooue you that by swearing I must vse his name reuerentlie Ans By necessarie consequence For if I must euer vse it reuerently then when I sweare by it Que. The argument were good if it were lawfull to sweare at all but the Scripture seemeth to denie all swearing Math. 5.33 Iam. 5.12 saying sweare not at all but let your communication bee yea yea and nay nay Whereupon the Anabaptistes haue thought this lawe a ceremoniall lawe and now abrogated Ans Those places you name are to bee vnderstoode either of common talke or of swearing by creatures and they doe not in generall condemne all swearing Of this iudgement is Augustine who saith In nouo Testamento dictum est ne omnino iuremus non quia iurare est peccatum sed quia peâ—erare est immane peccatum That is In the newe Testament wee are forbidden to sweare at all not because all swearing is a sinne but because forswearing is an horrible sinne And in an other place Admonitio non iurandi conseruatio est a peccato periurij The admonitioÌ„ in scripture not to sweare is a preseruation from false and wrongfull swearing Que. Is it then lawfull to sweare Ans Yea it is both lawfull and a glorie to God Que. First howe prooue you it is lawfull Ans God in his law expresselie commandeth vs saying Thou shalt feare the Lorde thy God and serue him Deut. 6.13 Chap. 10.20 and shalt sweare by his name therefore it is lawfull Secondlie GOD himselfe and all his children as occasion serued haue vsed to doe it and therefore lawfull God him selfe as we reade Because hee had not a greater to sweare by Heb. 6. Gen. 2. Cor. 1.23 sware by himselfe And the Patriarches Prophetes Apostles did honour God with this seruice We sée it Que. How prooue you that it is honour to God Ans By the testimonies before cited wee euidentlie see Heb. 6. that the thing wee sweare by wee make it the greatest of all other wee make it the witnesse and discerner of our trueth wee meane 2. Cor. 1.23 and the reuenger of falsehoode and our fault if wee doe not as wee sweare all which to bee giuen to the Lorde by swearing onely by him is a glory to him and contrariwise a dishonour to him to ascribe them elsewhere since indéede they are not incident to anie creature Que. But doe all swearers by the name of God honour God in so doeing Ans O no vnlesse we sweare as we ought we dishonour him greatly Que. How is that Ans First the matter must be true to Gods honour and the benefite of our brother Secondlie before a Magistrate when we are lawfullie called Thirdlie the name of God must only be vsed and lastly our affection ought to bee good The first is prooued by the othe that Iosua his espies made to Rahab 2. Iosue 12. Against which it shoulde bee an offence verie fearefull if men hauing the places of Iudges Iustices c. shoulde minister othes to men in euerie light trifling cause for more spéede because they will not stande to search and examine the matter otherwise should either do it themselues or sit and heare their seruantes doe it in such hudling poosting and vnreuerent manner as that a man can scarse tel what he saith Whereas amongst Christians it were verie commendable if there were some pithie and godly admonition either longer or shorter to aduise them of the nature of an oth what honor it is to God if it be as it ought to bee and what dreadfull woe it pulleth vpon them if it be otherwise Exod. 22.10.11 The seconde is prooued by the law of God prouided and set downe to that end The third is prooued by the Prophete Ieremie Iere. 5.7 See Amos. 8.14 Sophon 1.4 by whose mouth the Lorde complaineth that therefore hée was forsaken of them because they sware by them that are no Gods And marke it well Is the mother of Christ a God Are Peter and Paul Saint and Angel whatsoeuer so many gods Is the Roode a God the Masse a God your faith and trueth a God c. Is the bodie of Christ a God is his bloode a God his armes sides féete hearte so manie Gods If they bee not howe sweare we by them then so vsually and so fearefullie We heare what GOD saith by the Prophet namely that they that sweare by anie thing that is not God do flatly forsake the true God him selfe and will we not marke it Shall it not feare vs from so foule a custome I hope it shall Last of all that my affection shold be good verie reason maie assure me For if I come to sweare not for any care or loue to the glory of God to the trueth of the cause and peace and right of my neighbour but in choler in malice for spite enuie certainly howsoeuer my oth doth good yet shall the Lorde neuer ascribe that good to mee but in wrath punishe mee for doeing a good thing with so euill a minde Thus then we sée how we must sweare if God be pleased and honoured by vs in that action and how if we do otherwise we breake this commaundement and take his name in vaine Que. One question by the waye let me aske you whether may a Christian admitte an oath by an Idoll hauing to deale with an Infidell or no Ans The ciuill lawe they say permitteth straungers to sweare by their owne Gods Tertullian in his booke of Idolatrie sayth wee ought not to contende with them ouermuch about this matter Augustine in an Epistle saith plainelie it maie be admitted of a Christian and wee sée it in the worde that when Iacob and Laban sware eche to other Iacob sware by the true God and Laban by the God of Nachar besides diuers other examples Que. Then to goe forwarde certaine it is that wee are not onelie bounde to the affirmatiue that is euerie way with most high reuerence to vse the name of GOD and namelie in swearing but also to the negatiue no waye to pollute this name and chiefly not in swearing Hauing then heard how by others he is dishonored I pray you what other
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
when the Father and Sonne came to him about a matter the Sonne being a Magistrate and the Father none that the Father should sit downe vpon that one stoole that he had till the question was disputed whether of them ought of right to haue it Que. And are the children onelie bounde Ans No in déede but there is a duetie aswell of the Parents to their children as of the children to their Parentes Que. And what is that I pray you Ans In generalitie this it is If Parentes looke for at their childrens handes honour that is reuerence obedience and maintenaunce if they néede according to abilitie then is it questionlesse their dueties so to behaue themselues towarde their Children as that these things may be dewe vnto them Que. In particularitie what procureth reuerence to them Parents behauiour Ans First and formest if Parentes will bréede this in their children let them in any wise carefully looke to their lyfe and behauiour before them For truely graue modest and vertuous behauiour striketh the heartes of both children seruauntes and all other beholders with a reuerent conceite of such persons and contrariwise light behauiour looseth the same Que. What especiall things can you name that in deede loose Parentes and superiors this reuerence Ans Neglect of Religion Drunkennesse incontinencie of lyfe vncomely talke wanton behauiour swearing with such like and which may not be forgotten brawles iarres and vnkindnesse betwixt man and wife before their children and seruants Que. What else breedeth reuerence Ans Good bringing vp a duetie which the Parentes doe owe to their children as farre as their power will reache and which in déede maketh the children performe to them their dueties the better Que. How prooue you that parentes are bound to this Ans The Apostle giueth an expresse commaundement of it saying Ephes 6.4 Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lorde And the neglect of this bringing vp maketh many Parentes want good behauiour in their children For verie great is the force of it to good or euill as that Heathen man Lycurgus by his two whelpes verie liuelily set out the storie whereof is this Lycurgus desiring to let the Lacedemonians sée the force of Education brought forth on a day to them two whelpes The force of Education which he had diuersly brought vp the one he had accustomed to the fielde the other kept euer at home and with them he brought out also an hare and a pot of potage which when hee had set downe the one according to his vse of bringing vp tooke presentlye to the Hare and the other vtterlie neglecting what euen nature shoulde haue wrought a regard in him of as presently betooke himselfe to the potte of Potage Sée then sayeth Lycurgus O yée Lacedemonians what bringing vp is in verie brute and vnreasonable creatures howe much more must it néedes bee effectuall to good or euill in your children And the example mooued them much But in howe manie moe examples out of good writings may wee plentifully sée howe carefull euer all godly Parentes haue béene that in the fruite of their bodyes the Lorde shoulde be honoured and his true religion planted and placed in their posteritie for verie well knewe they that which experience taught both them and others that as vertuous and godly fruite is a speciall blessing of the Lord so an vngratious and froward ofspring is a crosse that next after sense of Gods wrath against themselues doeth sting most bitterly the heart of godly Parentes And againe they knew that which wee also cannot bee ignoraunt of that by nature neyther theirs were nor ours are borne so pure as that they néeded not the industrie of their Parentes to reforme them For both then was it and nowe is it most true which the spirit of wisedome saieth Foolishnes is bound in the heart of a childe Prou. 22.15 but the rodde of correction shall driue it away from him And in another place The verie imagination of mans heart is altogether euill from his childhoode Gen. 8. Wonderfull hath the care of heathens bin therefore in this respect as partly you haue heard and might most largely haue laid further before you if it were néedefull An ancient saying it was and common amongst them Nil dictu foedum visuue haec limina tangant Intra quae puer est That is Let neuer any thing vndecent to bee said or seene enter into the house where a child is within Cato that wise Counseller of Rome thrust Manlius from the Senate because on the day time his daughter being by he kissed his wife Plutarch in his booke of this matter singularly discourseth of this care how great it ought to be and euer hath béen in good men and he maketh a comparison betwixt Education and other matters which men much estéeme preferring it before them all Natalium splendor saieth he res est praeclara at bonum a Maioribus profectum c. That is Birth and Parentage is a notable thing but yet descending to vs frō others Riches are highly regarded yet sodenly taken from them that haue them and giuen to them that looked not for them and euer common to the bad aswell as to the good Glorie is a thing in mans eyes honorable yet euer most variable Beautie much wished for yet not to be kept any long time with all the wyshes wisedome in the world Onely one thing saith he there is the benefite whereof neuer fayleth but with life and that is the singular fruite of good bringing vp Lycurgus the Rhetorician when it was obiected to him that he wasted too much vpon the teachers of his children aunswered most wisely that to a man that in déede would vndertake to better his children to his desire he would not onely giue that wages but euen the halfe of all that euer he possessed Such a care had this Heathen of that which Christians professing God can be so carelesse of in these dangerous and infectiue daies Aristotle could say that looke how much better it is to be well than to be so much more bound are those children to their parents that receiue by them good bringing vp thā they which receiue but their bare existence in the world An other in Plutarch againe saith very pretily that if he could Crates he would get him to the toppe of the highest hill that any where he might finde and with all his power from whence he might furthest be heard crie out vpon the monstruous madnesse of thousands of Parents that take such intollerable and vncessaunt paines to leaue much vnto their children and yet neuer any care at all in comparison what maner of men or women they shal be to whom so much must be left As though that earthlie pelfe either wholly made a man or else must of necessitie with worldly credite cōtinue his posteritie vpon earth when want of bringing vp maketh want
of knowledge any way with credit to vse the same But what view I so much the cōmendable care of Heathens in this behalfe Haue not Gods faithfull béene in this point as carefull as they Yes truly many haue and in better order a great deale For there being in this thing degrées and steppes to be obserued as first of pietie secondly of learning thirdly of manners and lastly of the function or calling the children of God many of them haue in this excelled the Heathen that being generally as carefull as they in all particularly in this as men better acquainted with it through greater giuen light knowledge they haue far excelled them that first they haue attempted what in déede is first to be cared for namely to frame the hearts of their children to God and grace and then in order to the things following Wee sée it in Adam Gen. 4. Gen. 18. 2 Tim. 3. 1. Chron. 28.9 2. Kings 4. Deut 6. Psal 78.5 who taught his sonnes to serue the Lord. We sée it in Abraham most notably We sée it in Timothies parentes who brought him vp from a child in the knowledge of the scriptures We sée it in Dauid Ioas the king a number others Generallie to them all it was a cōmandement that assoone as their children could vnderstand and aske them questions they shoulde carefully instruct them concerning the Lords dealings with them and for them And I doubt not but many did it of the ancient Christians Philo writeth that they were called cultores ac cultrices that is to say Tillers because as men painefully till their ground so they carefully laboured the grounde of their childrens hearts to plant in them the feare of God Nos hodie vastatores ac vastatrices saith he That is Wee in these daies may better bee termed destroiers than tillers so rechlesse we are careles in this so great a matter Hence sprang the Cloisters in the beginning saith Chrysostome that kinde of life Lib. 3. contra vituperatores monast vitae namely of the excéeding care that men had to haue their children well brought vp and excluded from euil company and hurtful sights in the worlde till yeeres and setled instruction had made them lesse capable of the harme thereof Afterward they degenerated from that institution and became as we well know dens of drones and nurceries of vngodlinesse corrupters of all not correctors of any and the wrath of the Lorde hath nowe destroyed them It is a good admonition of wise Salomon Prou. 22. Teache a childe in the trade of his way and when he is olde he shall not depart from it And that experienced sonne of Sirach in many places speaking of this mtater Syrach 16.22 30. also hath these wordes in my opinion not lightlie to be looked on Neither desire nor delight saith he in children though neuer so many vnlesse the feare of God be in them For one that is iust is better than a thousande and better it is to die without children than to leaue behinde vs vngodly ones Thus let it suffice to haue touched this matter whereof long and large treatises are made néedefull to be touched if euer néedefull and euen long stoode vpon For too much it is of parents neglected yet are they grieued if of their children they be not reuerenced and howsoeuer many there bee that in these daies are carefull ynough to procure vnto their children knowledge of Artes of Countries and of any thing that in worldely sort may make them mightie famous and spoken of yet is the grounde of all verie fearefully neglected namely to setle in them the true feare of the God of Israell deliuered and taught in his worde Yea it is euen accounted by father and child not so néedefull or beséeming for a gentleman to the great exasperating of the Lordes wrath against them and their séede Humilitie also and shamefastnes are taken from youth in these daies euen by their parents and their teachers and where it hath euer béene held that blushing in measure modestie and silence haue béene commendable tokens in young yeeres nowe is it a shame to be ashamed at any time blushing is want of countenance and bringing vp silence is ignoraunce modestie is too much maidenlinesse and in short nowe vertue is vice and vice very comely and gallant behauiour So times are changed to and fro and chaunging times haue chaunged vs too But of this thus farre Que. What else nourisheth in children due reuerence Ans Due correction Due I say with wisedome and moderation For he that spareth his rodde Prou. 13.24 hateth his sonne but he that loueth him doth chasten him betimes 19. vers 18. Chasten thy sonne while there is hope and let not thy soule spare for his murmuring And in an other place Withholde not correction from thy childe 23. verse 13. for if thou smite him hee shall not die Que. But what if parents in foolish pitie cocker vp their children and pretermit this due aduertisement Ans Then will they loose this reuerence most assuredly in their heartes and often make them come to euil ends It is prooued by Heli his two sonnes 1. Sam. 2. the 4. also who by their fathers lenitie conceiued not what it was to sinne against the Lorde and therefore to their owne hurt and their fathers great griefe tasted the heauie hande of God and dyed both in a day Also by Absolon Ammon Adoniah Dauids sonnes Whose fearefull ends may serue for euer to admonish all parents howe they foolishly loue their children and cannot abide to say or doe their dueties to them or yet to let others Marke well the sixt verse of the first Chapter of the first booke of Kings and be wise betime A small twigge will not kill the tenderest Prince Lord or Ladie in the worlde If thou smite him saieth Salomon Prou. 23.23 you heard before he shall not die I warrant him Que. What is the second part of this honour that children owe to their Parentes Ans Readie and willing obedience Que. And what is that Ans Obedience is the performance of Parentes will so farre as lieth in our power and lawfully wée may Que. And how prooue you that this children are bounde vnto Ans First by the words of Salomon Obey thy father that hath begotten thee Prou. 23.22 and despise not thy mother when she is olde Secondly by the Apostle to the Colossians Coloss 3.20 Children obey your parents in al things for that is wel pleasing vnto the Lorde And to the Ephesians againe Childrē obey your parents in the Lord Ephes 6.1 for that is right Thirdely it is very strongly prooued by the sharper punishment which God appointed for all disobebient children to wit euen flat and present death For so we reade in the Lawe Deut. 21.18 c. If any man haue a sonne that is stubborne and disobedient that he will not hearken vnto the voyce
of his father and mother and they haue chastened him and hee would not hearken vnto them then shall his father and mother take him and bring him vnto the elders of the Citie and vnto the gate of that same place and say vnto the Elders of the Citie this our sonne is stubborne and disobedient and will not hearken vnto our voice he is a riotour and a drunkard and all the men of the Citie shall stone him with stones to death and thou shalt put euill away from thee and all Israell shall heare and feare Que. But howe farre must a childe obey Ans If we passe ouer the discourse of Philosophers touching this matter and come to the scriptures the Apostle Paul determineth it thus Colos 3.20 That children must obey their parentes in all thinges Que. Why but shall we thinke Paule would haue a childe in deede obey his Parentes in all thinges as the woordes sounde What if they commaund a wicked thing Ans No indéede wee may not take Paules wordes so generally but wee must expounde that place by an other place of Paule to the Ephesians Ephes 6 where he biddeth children as you hearde aboue obey their parentes in the Lorde And by the wordes of Mathewe where it is sayde Matth. 10. Hee that loueth father or mother more than me is not worthie of me Que. And howe then conclude you touching my question Ans Thus I conclude that a child is bounde to obey his parentes in all thinges in the Lorde that is so farre as his obedience may stande with the dutie which he oweth to his God and with such circumstances touching his owne person as both reason and pietie woulde shoulde bee regarded Which conclusion compriseth assuredlie their obedience as touching mariage Que. What begetteth this obedience in children Ans When parentes desire obedience they must knowe that it is their duties to commaund thinges lawfull in respect of God This excludeth forcing to marrie against all likeing and conuenient in regarde of their children Que. What is the thirde and last part of this honour Ans Maintainance of our parentes if néede be Que. What meane you by this maintenaunce Ans It is a thankfull sustayning of the want of our parents either by our riches counsell strength or any other thing which God hath blessed vs withall and they haue not Que. But how dare we interpret the commaundement thus Honor thy Parentes that is maintaine them as thou art able and they haue neede Ans Surely first very reason telleth vs that this is as due as either reuerence or obedience but to let that passe wee haue apparant scriptures where by honor is meant maintenance As namely in the Apostles spéech to Timothie Honour widowes 1. Timoth. 5. that be widowes in deede That is prouide for theÌ„ and let them be sustained Againe in the same place a litle after They that rule well are worthy of double honor 17. where by honour in part is meant maintaynance Lastlie in the gospell of S. Marke our Sauiour Christ notablie sheweth that the Scribes and Pharisies Marke 7. perswading children to giue to their vse that wherewith they shoulde haue helped their Parentes caused them to breake this commaundement in not honoring them as they should Where we euidently see Christ himselfe includeth in this honour maintaynaunce and these places as they warrant this interpretation so doe they also plainely prooue that children owe this dutie to their parentes Que. What further may be saide for the warranting of this that children ought to releeue their parentes wherein they can Ans Beside the testimonies of scripture nowe alledged to prooue it the spirite of God hath added reasons to vrge it and there are also examples to perswade it and fearefull experiences of Gods wrath vpon the contrarie to feare vs from it Que. What reasons Ans In the 6. to the Ephesians the 1. verse this reason is added because it is a iust thing or right And indéede so it is right both in respect of God that appointeth it and in respect of that which our parentes haue doone for vs before Que. What else Ans Againe in the 3. to the Colossians the 20. verse this reason is aledged because it is well pleasing to the Lorde Que. What examples Ans Valerius in his 5. booke and 4. chapter sheweth a notable example of a daughter that nourished her mother in prison with her brestes And if heathens by the lawe of nature knewe so much to be their dutie how much more christians hauing added thereunto the light of Gods worde Que. What else Ans It is also reade of the Storkes that when they are olde they kéepe continually the nest and their young birds prouide for them and feede them till they die Que. Well then yet what nowe if children refuse thus to behaue themselues to their parentes or neglect it Ans They are then to looke for the wrath of the Lorde in them sharpely with heauie hande punishing so foule a fault And to consider well that as others haue founde him so shall they vndoubtedly Cham Reuben Hophin and Phinees with a number others are before their eyes as experiences to be wise by if they haue grace And aboue all other Absolon that gracelesse man who like a disobedient childe to a good father sought greatly to dishonour him 2. Saâ—â— 18. and so horrible was this sinne that euen the earth was wearie of so wicked a burden and would carie him no longer The heauens also were ashamed of him and the wrath of God hanged him vp betwixt heauen and earth by the heire of his head till Ioab thrust him thorowe with thrée dartes beeing yet aliue A fearefull spectacle to all rebelles against their Prince or disobedient children against their Parentes Que. Breefely nowe whom doe you note to be comprehended heere vnder the title Parentes Ans First Parentes by nature secondly by dignitie and office thirdly by age and fourthly by benefit Generally they are all in steede of Parentes to vs by whome as by instrumentes the Lorde deriueth his mercies to vs. Que. Who be Parentes by dignitie or office Ans Magistrates ouer the people maisters ouer their seruauntes ministers ouer their charges and such like Que. For Magistrates what say you Ans I say their place and calling that portion aboue others which the Lorde hath giuen them of his authoritie maiestie and excellencie prooueth vnto vs that wee must reuerence them The increase and safetie of that which wee possesse through peace maintayned by them prooueth that we ought againe thankefullie to maintaine them their estate and gouernment by tribute taxes subsidies and such like and for obedience it is in a number of places commaunded as are also the former Therefore when as all the partes of honour are due vnto them as reuerence maintainaunce and obedience I may conclude Magistrates as Parentes are to be honored Que. There is no question of anie of these but now how
farre are Magistrates to be obeyed Ans Certainely but in the Lord as was saide before of our naturall parentes For the limittes both of the Magistrates bidding and our obeying are these two pietie and charitie contrarie to these must neither they command nor we doe Que. How prooue you this Exod. 1. Ans In the first of Exodus when the kinges commaundement passed these limittes the midwiues would not obey and the Lorde blessed them for it The 3 children obeyed not the king Dan. 3. as we reade in Daniell Obediah and Heliah obeyed not the king and Quéene 1. Kings 18. Daniell himselfe obeyed not and the Apostles sayde God before you must be obeyed with manie such examples Que. What if statutes be straite and in yeelding our pollicie great may wee not yeelde a litle Ans In déede be the wether neuer so hote statutes neuer so straite pollicie neuer so great God is God hell is hell we may not do what is good in our owne eyes nor decline either to the right hand or to the left Read the prophet Mich. 6.14 c Que. How prooue you that ministers are contayned vnder the name of Parents Ans They are in scripture reputed spiritual fathers as wee may sée in manie places namely to the Corinthians 1. Cor. 4.15 Though you haue ten thousande instructours in Christ saith the Apostle yet haue you not manie fathers for in Christ Iesus I haue be gottē you through the gospel Againe to the Gala. Gala. 4.19 My litle children saith he of whome I trauell in birth agayne vntill Christ bee formed in you And in his Epistle to Philemon V. 10. I beseech thee for my sonne Onesimus whome I haue begotten in my bonds Therefore truelie tearmed Elizeus the prophet Eliah when hee cried my father 2. Kings 2.12 my father the charet of Israell and the horsemen of the same Now thē since they be thus accounted in the worde proofe enough it shoulde bee that all those thrée partes of honour latelie spoken of belong vnto them Yet for more full contentation let vs wey the wordes of Christ in the Gospell As my father sendeth me Iohn 20. so send I you he that heareth you heareth me he that despiseth you despiseth me Math. 10. with many such Wherby apparant it is that in his ministers God is honored or dishonored for obedience to thē in the workes of their calling the scripture also is plaine Heb. 13. saying Obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accomptes that they may doe it with ioy and not with griefe for that is vnprofitable for you And for their maintenance also testimonies manie are there in number both in the old and new Testament as Thou shalt not mussel the mouth of the Oxe that treadeth out the corne The workman is worthie of his wages He that serueth the Altar let him liue of the Altar He that deliuereth vs spirituall things by verie good right ought to chalenge reape at our hands againe temporall to conclude in flat words the Apostle cōmandeth let him that is instructed in the worde make him that hath instructed him partaker of al his goods with other such speaches diuers Que. How prooue you that maisters are fathers to and ouer their seruants Ans For the office and dutie no man that is godly wil dout I hope that the Lord hath blessed him with that superioritie aboue others not that he shold rule as a tyrant ouer them but to loue chéerish defend thē euē as a father his childrē they doing him true faithful seruice And for the name it selfe beside a number other proofes the plaine place warranteth it in the booke of the kings where Naamās seruāts come vnto him say Father if the Prophet had cōmanded thee a great thing 2. King 5.13 wouldst thou not haue done it Sée how the spirit of God giueth to maisters the title of fathers Que. What prescription is there in the word for seruantes duties towardes their maisters Ans First sée the words of Paul to the Ephe. Seruants be obedient to them that are your masters according to the flesh Ephes 6.5 with feare trēbling in singlenes of your harts as vnto Christ not with seruice to the eye as mē pleasers but as the seruants of Christ doing the wil of God from the hart with good wil seruing the Lord and not men and knowe yee that whatsoeuer good thing anie man doth that same shal hee receiue of the Lord whether he bee bonde or free Secondlie weigh wel the same Apostles speach to Titus Let seruants be subiect to their masters Tit. 2.9 please them in al things not answering againe neither pikers but that they shewe all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all thinges Againe to the Colossians most notablie speaketh the same Paul saying Seruants bee obedient to them that are your masters according to the fleshe in all thinges not with eye seruice as men pleasers but in singlenesse of heart fearing God Colos 3.22 and whatsoeuer you doe doe it hartily as to the Lord and not to men knowing that of the Lord yee shall receyue the rewarde of the inheritaunce for yee serue the Lord Christ The same counsell giueth Peter also adding that not onely to the louing kinde and courteous master but euen to the frowarde also of seruants this dutie must be performed And marke this well I beséech you because manie seruauntes take their maisters vnkindenesse for an excuse of their disobedience or infidelitie in their seruices which indéed must not be so saith Peter but be they neuer so froward yet we must doe all duetie if wee be seruantes and euen ioy heartily in that crosse that notwithstanding our faithful and paineful duetie yet we suffer vnkin̄de wordes sower and seuere looks with such like at their hands For wee serue not them but GOD in them saide the places before cited and what good thing soeuer we doe we shall receiue it at our good Gods hands again assuredly what contempt soeuer they shewe of vs casting vs off vnrewarded yea euen with hatred peraduenture for our good wils as often it falleth out O swéete and most swéete comfort for all seruauntes What stonie heart doeth not euen melt at the consideration of this gratious nature of the Lord that if I bee a seruannt and honour him in that my calling by true faithfull painefull and louing seruice to my maister and mistrisse be they ne-neuer so sower so waiward so vnkind so bitter so without either discretion to discerne a good seruant or conscience to reward him yet wil my God my God I say neuer forsake mee but returne into my bosome with his blessing my true dealing liuing and meaning most assuredlie and marke the proofe and practise of the same vpon Iacob and Ioseph
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
For be he as wise as he will in directing the Magistrate to a lawe to rule vs by we shortly after wil be vp in wit against him to shake in péeces by a shift all his indeuour Truely our heartes be dead our sinne is great the Lorde hath wrath in store if this our dealing with our parentes be not confessed and amended Thus deale we also with our ministers and spirituall fathers begetting vs to the Lorde With most vile vsage we often abuse them and if not yet in heart at least as the refuse of the worlde we estéeme them Let God be iudge or our owne soules what base and scorneful concepts we harbour of them and whether in trueth as parentes they be loued accompted of and delt withall What swelling pride in youth against the aged What vngratefull handes and heartes against our great and gainefull friendes Euerie way euerie way guiltie we are of the breache of this commaundement if wee can sée it Magistrates also and ministers euen asmuch for their great offences in their callings so that if in iustice we be repayed short shall our liues be heere on earth and in the world to come eternall death Who can say he hath doone the duties of a gouernour who can say he hath liued lawefully as an inferiour Alas we are touched all with sinne and robbed by it of all the blessing Yet sinne espied and truely loathed findes euer pardon For this cause Christ died that we should not be damned if we will be taught Thinges past be gone and the Lorde forgiue vs. Some be to come and the Lorde strengthen vs. Whether we be parentes and haue not deserued or we be children and haue not perfourmed the Lorde hath mercie if we doe amende the Lorde hath loue if our liues doe séeke it and iudgement also if perswasion profit not Life doth he promise if we kéepe this lawe and life will he giue vs as hee is GOD and true both heere and euermore The sixt Commaundement Thou shalt doe no murther Question HOw standeth the order of this commandement Ans Great wisedome hath our God shewed euen in the order of euery one and by name of this For hauing in the former established degrées amongest men some to rule and some to obey if he should not also haue set limittes for their authoritie it had bene to arme iniustice and to strengthen oppression and wrong Que. What is the equitie of this lawe Ans It is a verie iust lawe and méete to bee established and made in thrée respectes First in respect of God himselfe who louing all good preseruation of life goods credite c. and hating the contrarie fitly prouideth to worke the same in men whome he would haue holy as he is holie Secondly in respect of man for our brother is our owne flesh and wee come all of one roote and therefore wee shoulde not kill Lastlie forasmuch as the societie and traficke of man with man cannot be vnlesse life may be in safetie therefore euen in respect thereof also méete it was that the Lord should make this lawe that we should not kill Que. Is all killing of anie thing that hath life forbidden in these wordes of the lawe Ans No indéede but if we would vnderstande what notwithstanding these wordes we may doe wee must consider that all liuing things are of thrée sorts either they are plantes hearbes trées and such like or brute beastes or reasonable creatures And al these in time place and for some causes we may kill notwithstanding these wordes For the first we haue our warrants in these wordes I haue giuen you euerie hearbe bearing seede Gen. 1.29 which is vppon all the earth and euerie tree wherein is the fruit of a tree bearing seede that shall be to you for meate For the seconde Euery thing saith God that moueth and liueth shal be meate for you Gen. 9.3 as the greene hearbe I haue giuen you all thinges For the thirde and last sort both the sundrie commandementes of God in sackages of cities to put to sworde man woman and childe prooue it as also many his lawes made to that ende Que. But may anie man shed mans bloud Ans No onely they haue lawefully shedde mans bloud which haue had a calling of the Lorde to the same as the Magistrate Que. And what say you of the warriour Ans Wee must comprehende him vnder the title of a Magistrat for so indéede he is if he be thereunto appointed The calling also Luke 3. Iohn Baptist approoueth in that his spéeche vnto the souldiers whome hee doth not bidde to leaue that life but to vse it rightly which yet he would not haue aduised them if it had béene vngodly Also in the gospell Christ toucheth not the Centurion for his kinde of life Math. 8. neither Peter Cornelius who was a Captaine or yet his messenger Act. 10. which was a Souldier And I come vnto thee sayeth Dauid in the name of the Lorde and blessed be the Lorde which teacheth my hands to warre and my fingers to fight Psalm 143. Que. Is onely the actuall killing of a man forbidden Ans No but euen aswell also the ordinarie forerunners of murther to wit fighting and quarrelling For if a man cause anie blemish in his neighbour Leuit. 24.19 sayth the lawe as he hath done so shall it be doone vnto him Eie for eie tooth for tooth hande for hande foote for foote Exod. 21.24.25 burning for burning wounde for wounde stripe for stripe Whereby wee sée plainely howe the GOD of heauen alloweth that hurting and laming of our brethren in fight which a fleshly man taketh to be so lawefull so glorious and an argument of such valure in him And no doubt but this lawe of God thus executed vpon vs would quickly coole that raging heate within vs which no counsell of our friendes no consideration of necessarie circumstances as of our calling the place where we liue the charge of wife children and such like hanging vpon our safetie the lawe of man no nor the lawe of God it selfe condemning vs for it can staie or aswage Math. 5.39 Againe Resist not euill sayth the Lorde but whosoeuer shal smite thee on the right cheeke turne to him the other also That is be so farre from yéelding to the rage of thy affections which prouoke thee to strike againe that euen rather thou be cōtent to take asmuch more than to displease thy God by vngodly and forbidden reuenge And for quarrelling what a swéete and vehement perswasion is it of the Apostle against such bitter words of a boyling and boysterous heart Now therefore sayth he as the elect of God holy and beloued Colos 3.13 put on tender mercie and kindenesse humblenesse of minde meekenesse long suffering forbearing one an other and forgiuing one an other if anie man haue a quarrell to an other euen as Christ forgaue you euen so doe yee Hatefull therefore before God are as I
say the ordinarie forerunners of murther quarrelling and fighting with their fellowes whatsoeuer And assuredly if the Lorde were in vs as we thinke he is that méeke spirite of his would kill more and more that fearefull hastinesse to reuenge that is euen in al and we would learne of him Math. 11.25 for hee is meeke and lowly in heart Que. What thinke you of killing by combat Ans I must néedes thinke that the practise in a Christian common wealth being naught and vnlawfull the death that therby insues is horrible murther and condemned in this commaundement Nowe that to fight a combat in a godly state is not tollerable it may easily appeare if you weigh the causes for which it is at any time taken in hande For if they be not as it will appeare sufficient to warrant it then is it not warrantable The first cause that is alleadged for it is to trie a trueth which otherwise can not bee knowen say they But it may bee answered that the ende good doeth not by and by make the meanes good to try out a trueth is good but to try it with the hazarde of life is more than can be warranted There are manie lawefull meanes to finde out trueth by and if all those faile then is it euident that the Lorde for some cause reserueth it to himselfe for a secret and to séeke importunately and impaciently by extraordinarie meanes as a combat is to finde it out is to tempt the Lorde and euen as it were by violence to draw from him the manifestation of the which as yet he would not haue reueiled Secondly the one partie is innocent yet either of thē desireth the death of an other indifferently so the murder is in the hart of both of them which amongest Christians shoulde not be countenaunced Sometimes the combat is craued for vaine ostentation of corage strength many a Thraso thinking his glorie to stande in the chalenging of an other to vngodlinesse but this I hope no man will say to be a good cause for a Magistrate to admit of a combat Sometimes to auoyd or reuenge some great disgrace offred to a man he beggeth thus to fight But a Christian man that must make an accompt at the day of iudgement of his life giuen him from aboue must learne to estéeme more of life than honour if honour by lawefull meanes may not be kept and more of God and his commaundement than of them both Besides the profession of a Christian is to heare euill and to suffer euill though hee doe well and deserue so therefore farre should wee be from yéelding to such heates Some alleadge that it endeth strife and therefore is to be admitted but to this may serue the aunswere to the first cause alleadged for it And besides who knoweth not that howesoeuer it endeth it betwixt those two because the one of them dyeth yet layeth it the foundation of euen deadly hatred in the heartes of all their frindes seede and posteritie so that for one which is killed there starteth vp an hundred discontented heartes séeking and following all occasions of strife against their enemies Therefore in peace and at home howe a Christian Magistrate may allowe the combat wee finde no sufficient cause and warrant For the fielde yet some doe thinke it is méete and that they haue reason for it for say they when two armies are incamped in battle together if vppon causes it bee iudged fitte not to hazarde the losse of manie but to committe it to two champions either side agréeing to yéelde vppon the ouerthrowe of their man who can mislike this But we answere that as yet the combat in it selfe is not prooued good but is euill and to doe euill that good may come of it wee may not Againe in such a case as this we must consider not onely of the men and their safetie but also of the cause and his honestie The cause is certainely either good or euill either iust or iniust If it bee good and iust then is not the credite of it to bee layde vppon one man onelie to the mocking of iustice and right and if it bee euill and vniust then of a Christian Magistrate not one mannes life is to be spent in it and for it Yea but say they yet further the partie that hath the good cause is farre the weaker and not able to stande if they once ioyne all together and therefore this other way of two to trie all is good And we answere also further that this were a maruelous distrust of Gods mercie and power not tollerable in a Christian For if the cause be good and méete to be maintayned then is the cause the Lordes the men the Lordes and hee saueth not by bowe nor speare nor by the multitude of an hoste so that wee shoulde so regarde these but giueth victorie at his will to the weaker and driueth away as the winde the dust verie mightie force assembled against him and his children Therefore not euen yet doe I see a cause to beare out anie combat If there be anie corruption in menne that iustice bee not doone which sometimes also is a cause alleadged we must say as hee sayde committing our selues and our matter to GOD. Video fero spero That is I sée I suffer I trust in God And euen with a good heart be readie to beare any thing rather than by a thing whereof I haue no warrant to séeke my satisfaction Que. Why what say you then of Dauids act with Goliah Ans I say it was an extraordinary motion in the hart of Dauid wrought by the Lorde vppon the hearing of such blasphemie against God Num. 25. Exod. 32. 1. King 18. and it may not bee our imitation no more than the fact of Phinees of the Leuites or of Eliah which were all mere extraordinarie and had their warrant by such specialtie from the Lorde as that others may not looke it shall extend to them if they doe the like Que. What nowe of killing of our selues is that neuer tollerable Ans Much of this matter hath S. Augustine in his first booke of the city of God And first he reasoneth thus Chap. 1. If Iudas did euill in hanging himselfe which hee thinketh no man will denie what may warrant anie man or woman to lay violent handes vppon themselues Chap. 28. For neuer can anie fall in earth to a fowler fact or to worse estate in the eyes of God and man Secondlie saith hee the lawe saith not Thou shalt not kill thy neighbor limiting it as it were to some but indefinitelie Thou shalt not kill extending it largelie to all and therefore saith he not euen our selues may we make away Thirdlie not Iob in all his extremitie durst doe this whē as yet one pricke woulde haue finished all his woe Chap. 24. And therefore no man may kill himselfe Que. Well but yet because you name Augustine I haue heard of some causes propounded by him in
what graces God hath giuen them But it is a sealed trueth god giue vs harts to coÌ„sider it wel IudgmeÌ„ts are prepared for the scorner Prou. 19.29 stripes for the backe of the foole Michall Dauids wife a mocking mistresse out of her gasing windowe not sparing her owne husbande the king of a frumpe and that in a good thing found the rewarde of it at the Lorde shée was cursed as barren while her life indured and neuer had children Those mocking children at the baldnesse of the Prophet felt the rewarde of such a sinne For our example the Lorde caused Beares to deuour them all presentlie Semei that scorned the estate of Dauid 2. Kings 2. went not to his graue in peace Bician that scoffer was deuoured of dogges as they write And as yet neuer scaped the vnrepenting scorner the handes of the Lorde For howe shoulde it stande with his iustice to call vs to a reckning for our idle wordes and not for our mockes and vngodlie tauntes Wherefore trueth it is and shall euer stande Blessed is that man that hath not sit in the seate of the scornefull Que. Why but may we not iest merily one with an other Ans Yes indéede for all iesting is not mocking such as nowe we haue spoken of and shewed to bee euill Merilie if you remember did the Prophet Eliah iest with the Idolaters worshippers of Baal bidding them crie lowd for their god paradueÌ„ture might be talking with some body 1. King 28. or pursuing his enimies or in some iornie some whither or paraduenture a sléepe Thus saith the text did Eliah mocke them yet this mocking being but a pleasaÌ„t iesting to haue taught them good if they had had grace displeased not the Lord. An other example also we haue in the prophet Esay laughing as it were at their follie who wold worship that as God the chippes whereof had made them such a fire that they cryed A Esay 44. ha I am well warmed And for the place to the Ephesians it condemneth not this maner of speaking and iesting Ephe. 5. but that which procéedeth either of a vaine desire to shew our selues or of an vngodly coueting to sting our brethren Que. Thus then I see the malice of the tongue to be great and euen al men by it to be made guilty of this coÌ„mandement though their handes neuer shed bloode yet is it such a mischiefe as the godlie are much subiect to I meane to be stinged with the tongues of the wicked and therefore I pray you if you knowe anie giue me some counsell howe to thinke of this crosse Ans Truth it is that howsoeuer the sinne be great to mocke or to speake against any despitefully and especially the godly yet is it a crosse vsually incident to them that will separate the sinnes of this worlde so néere as they can from their liues to be taunted and spoken against by both open despisers of goodnesse and by open professors also of religion And that comfort which I knowe is to thinke euen often and seriously of these and such other places The mouth of the wicked Psal 109.2 the mouth full of deceit are opened vpon me saith Dauid They haue spoken to me with a lying tongue they compassed me about also with wordes of hatred and fought against mee without a cause For my friendshippe they were mine aduersaries But I gaue my selfe to prayer Sée the refuge of this saint of God in this kinde of crosse euen to heauen marke the rest of his conscience euen the Lord and if euer the like case be ours let vs powre with him our guiltlesse gréefe into the bosome of our God and there an ende till the Lorde thinke good to make our trueth appeare also to men The like spéeche and practise note againe in an other place of the same booke Princes sayth he did sit and speake against me Psal 119.23 but thy seruant did meditate in thy statutes And againe The proude haue had mee exceedingly in derision yet haue I not shrinked from thy commaundementes Ver. 51. And what a spéech is it of Paule to the Corinthians I take pleasure in infirmities 2. Cor. 12.10 in reproches c. Wherefore in God reioyce who seeth the heart that meant no harme in the Lord be chéerefull whose mercy turneth the deserued crosse of many gret greefes into the biting but of a peuish tongue and in pacience passing the time on say in faith what many haue saide in folly That time shall trie the trueth Que. Yet there are some mo branches of this murther of the tongue Ans Indéede by the tongue also no doubt they kill who by cruell counsell stirre vp the hating heartes of men to any bloudie persecution or which with their mouthes witnesse an vntruth to the ende to shedde any bloud thereby as did the iudges of Susanna and as many consciencelesse men in these daies doe being vpon an inquest of life and death to be maisters of their will Que. Now if you thinke good a litle also of the third kind of murder namely of the heart and first how it is prooued Ans The words of our sauiour Christ are plaine That there is a murther of the heart that out of the heart come euill thoughts adulteries fornications murthers Therefore there is a murder of the heart Againe S. Iohn saith Whosoeuer hateth his brother is a mansleaer But hatred is in the hart and therefore manslaughter Thirdly the minde and the wil being the beginnings or the fountains of al actions if they be infected the man must nedes be gilty before the Lord. Que. Doth this fearefull sinne step into the heart at first or it creepeth rather by degrees as other great sinnes doe Ans Sathan is more subtle than so to drawe euerie man to the extremitie of sinne at the first and therefore howsoeuer in some men he doth vpon a sodaine yet ordinarily this murther stealeth into our heartes by these steps First Satan bréeâ—eth by his vnmarked créeping into our affections a misliking of such a man or woman and yet wee well knowe not why but we can not like them Then doeth this misliking bréede anger For we cannot beare at their handes that which wee can well suffer at others Anger bréedeth hatred hatred desire of reuenge and desire of reuenge murther Thus stealeth sinne into vs and by these steppes Therefore first euerie Christian is to take héede howe misliking of any groweth vppon him Misliking and to snubbe the course of Sathan at the first Secondly to looke the fruite thereof namely anger weying well what was saide to Caine Gen. 1.6 Caine why art thou angry And by our Sauiour Christ in the gospell Math. 5. But I say vnto you whosoeuer is angry with his brother vnaduisedly Anger shal be culpable of iudgement expounding there this commandement and including as you see anger in it And hence haue growen all those vehement
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
day of the Lorde Iesus Christ Manie such as these are there all which our vnerâ—ring Papistes take and expounde of sinâ—gle life and will haue them so manie testimonies of the same to excell mariâ—age But their bould speaking is noâ— euer sounde proouing and therefore wâ— stay to beléeue them Que. In other matters indeede we haue good cause to refuse them but in this giue me leaue to speake as I thinke being readie to learne if I erre meâ— thinke we are not to mislike so much oâ— their speech For surelie it cannot be denied that the single life is farre aboue the maried The scriptures you knowe haue manie speeches to this ende Ans Well then for your better satisâ—faction it will not be amisse if we a litlâ— consider the course of this errour And first I pray you marke that during alâ— the time of the olde testament they dare not nor do not say that single life passed mariage in excellencie but contrarie to be fruitefull and stored of children was a blessing and to be otherwise was a reproch vnto them Therefore this perfection and excellencie of single life they set it to be but nowe in the time of the gospell Where let vs also beginne and going with them sée whether it be so or no. We consider then and sée that as the Lorde is holy himselfe and pure and therefore hath euer liked and loued all holinesse in his children and by name this cleannesse of bodie and mind which we speake of so on the otherside Sathan being impure and filthy hath euer sought and laboured to worke the like in vs and by name to drawe vs to impuritie of flesh and staine of minde in this behalfe The Lorde hath had euer his meanes to worke the one Sathan hath had his againe to bréede the other The Lorde by his word and spirite and what else it pleased him to vse Sathan by sundrie also verie forcible wayes wrought the contrarie Some hee so mightily hardened and strangely ouercame Want of feeling one meanes of Sathan that euen contemning the Lord and his threates and smoothering what in their owne consciences at anie time they founde contrarie to it gaue themselues ouer as it had béene brute and sauage beastes to all lust and vncleannesse without remorse Of these spake the Apostle to the Ephesians saying Ephes 4.19 That they being past feeling gaue themselues to all wantonnesse to worke vncleannesse euen with greedinesse where the worde hee vseth is verie significant And againe to the Romans he saith that God gaue them vp to their hearts lustes vnto vncleannesse Rom. 26. to defile their owne bodies betwixt themselues yea he gaue them vp to vile affections For the women changed the naturall vse into that which is against nature Then sheweth he the meanes and way whereby all this was wrought in them For a man would thinke that euen reason and naturâ— should kéepe vs from such pollution They regarded not sayth the Apostle to knowe God Ver. 28. and therefore God deliuered them vp into a reprobate mind to doe those thinges which are not conuenient That is God suffered Satan so to harden their heartes and to depriue them of the vse euen of naturall light as that those thinges séemed but sportes vnto them and matters of small weight which otherwise would haue feared them euen to thinke vpon The prophet Ose séemeth to alledge the very same manner of procéeding of Sathan in those that know God When he saith of Israel Ose 4.11 that whoredome and wine and newe wine tooke away their heartes That is their iudgement and vnderstanding their conscience and féeling whereby they should abhorre so displeasing a life before the Lorde And what meaneth Salomon when he saith that The young man followeth the inticeing harlotte to her house as an oxe to the slaughter but euen this Prou. 7.22 that by the subtill malice of Sathan hee is depriued of sense to decerne whither hee goeth and what his fall will be So then I say one meanes whereby Sathan in times past drewe men from chastitie the vertue of this commaundement to lust and impuritie the breaches of the same was by dulling their heartes in most fearefull manner that they felt not sinne to be sin no not euen verie great and gréeuous sinnes to be anie at all An other meanes was by instilling into their mindes an opinion of indifferencie in these matters Opinion of indifferencie an other meanes and that God so he were serued in spirite of them passed not for their bodies but left them in some sort to themselues to vse to their pleasures This to omit a multitude of heathen histories as also Simon Magus whome Austen noteth a defender of this doctrine may appeare by that decrée of the Apostles that the Gentilles should abstaine from fornication Act. 15. as also most euidently by the epistle of Paule to the Corinthians who thought of this matter as of a méere naturall thing so lawefull for them as either to eate or drinke so they reserued their soules and spirites to worshippe GOD. But the Apostle sheweth it to be farre otherwise and with manie vehement repetitions of the duties of their bodies impugneth so vile a conceite of libertie to vse them vnto lust Hee hath created your bodies saith the Apostle V. 13. 14. aswel as your soules and therefore you must glorifie him aswell in bodie as in soule Hee preserueth also the one aswell as the other the bloude of Christ was shedde aswell for the one as the other to redéeme it from death they are both indifferentlie the Temples of the holie ghost they are both the members of Christ and at the latter day they must both by Christ be raysed the body then to be ioyned to the soule which before liued separated and therefore aswell in bodie as soule God must be glorified and both of them from filthie lust and pollution kept chast Manie moe are the reasons of Paul in that Epistle to driue the Corinthians from this detestable conceipt V. 17. that fornication was a matter indifferent and chastitie required not so much in bodie as in mind But I referre them to the diligent reader himselfe to marke and thus much onelie note to shew the meanes whereby Satan in those dayes preuailed so much to draw men to the breach of this commandement A thirde meanes wee reade of which argueth not a litle the dulnesse of man the boldnesse of satan if once he get any vantage Euen the verie word of god abused to confirme that which neither God nor his worde could euer abide The scriptures wrested an other meanes Chap. 2. In the Apocalips mention is made of the Nicolaitans sinning in this respect most fearfully it is also by learned meÌ„ recorded how Nicholas the first father of the filthinesse fel into grosse most fearful sinne Clemens Eusebius say that he did it of méere simplicity to remooue froÌ„ him the
needie and poore c. But thou shalt giue him his hire for the day neither shal the sunne go down vpon it for he is poore and therewith sustaineth his life least he crie against thee vnto the Lorde and it bee sinne vnto thee Secondlie it forbiddeth to doe iniurie to any strangers Exod. 22.21 Leuit. 19.33 or to oppresse them and addeth this reason to the Iewes because they were once straungers Thirdlie you shall not trouble or oppresse anie widowe saith the lawe nor anie fatherlesse child Exod. 22. v. 22. for if you doe hee shall crie vnto mee saith the Lorde and then mine anger shall burne and I will kill you with the sword and your wiues shal be widowes and your children fatherles Where by the way marke the vehemencie of this speach and sée what comfort to the godly and terrour to the wicked it may iustly exhibit For the former God knowes and the world sées howe often they are wrecked and wronged and set to the wall by cruell vngodlie and harde hearted men howe often they fayle of friendes to mayntayne their right and defende their cause against the euill But yet sée héere a comfort though all forsake vs if wee crie to the Lorde the cause shall bée his and hee will helpe vs the Lorde will awake and stirre vp his wrath till the wrong wee haue suffered bee reuenged fullie And for the seconde what knowes the oppressing and mercilesse man whether anie cries passe from the gréeued heartes of such as hee hurteth or no If they doe as it cannot be but they should why trembleth hee not to consider what hangeth ouer his heade euen readie to light vppon him euery hower if God bee GOD and true of his worde O that our heartes then may cleaue to the Lorde if wee be oppressed and tremble at his iudgementes if wee vse it to others But to returne to the matter againe if all oppression be stealth before God what I pray you shal we thinke of the fountaine of much oppression to wit acceptance of persons in iudgement Surely it must néedes also be euill before the Lorde Reason doth teach it and yet God for more assurance expressely forbiddeth it as a mischiefe in a common wealth The Lorde your God sayth Moses is God of Gods and Lorde of Lordes Deutro 10.7 a great God mightie and terrible which accepteth no persons nor taketh rewarde Which doth right to the fatherlesse and widowe and loueth the stranger and giueth him foode and rayment What also shall we thinke of one cause of acceptatioÌ„ of persons to wit of bribes and rewardes but euen also as the verie poyson of iustice abhorre them and condemne them the rather for that so expressely they are forbidden in the worde Wrest not the lawe sayth the Lorde nor respect not anie person neither take rewarde Deutro 16.19 For the rewarde blindeth the eyes of the wise and peruerteth the wordes of the iust Exod. 23.2 That which is iust and right shalt thou followe that thou mayest liue and possesse the lande which the Lorde thy God giueth thee Thus then as branches of this commaundement we sée not onely oppression generally and particularly but euen also the causes of it acceptance of persons bribes and rewardes forbidden And I wil yet adde one thing ouer vnto all these Liueries are often meanes and couers of oppression which must néedes be included in this head of oppression because it is a coÌ„mon and a dangerous cloake of the same to wit lyueries of Prince or subiectes noble men gentlemeÌ„ or whosoeuer Which if they maintaine and beare out the vniust wrongfull dealings of any man with the knowledge of the Lord not only the déede doer but the giuer of that cloth and cote whatsoeuer he be standeth giltie of that oppression before almighty God The consideration whereof being so true and sure should iustly cause in al estats that deale their cloth to others a more vigilant eye eare to sée heare the conuersation of their folowers a restraining hand of such countenance credite or couer to theÌ„ all worldly reasons set apart when so euer they shall vnderstande the same to be abused For why should any earthly respect euer stande so great in mens eies as that for it they dare take vpon them the guilt of other mens sins spoyling oppression But alas great is the vnféelingnesse of many mens harts in this matter in these dayes Either Pope profite or pollicie doe make vs deale our cloth too liberally and regard our mens behauiour too negligentlie But a worde is ynough Que. Yet still proceede on Ans An other branch of this commandement of stealth is idlenesse For since the fall of our first parents whatsoeuer we inioy iustly and truely as our owne we must get it by labour And whatsoeuer I labor not for and yet inioy I steale it and the vse of it belongeth not vnto me For then was it sayde to Adam and his posteritie for euer that in the sweate of their broweâ— they should eate their meate The meaâ—ning whereof bindeth not all estates to a like bodilie labour but it inioyneth euerie one some lawefull calling the magistrate must gouerne cherish and defende the iudges determine the causes of the people the ministers deliuer their giftes to the Church and euerie one in some sort of sweate that is in some godly indeueur of bodie or minde deriue vnto himselfe the vse of these outwarde thinges Otherwise if idlely he liue by the labour of others hauing no testimonies that hee deserueth his hire be that man or woman whatsoeuer assured that they make a breach oâ— this commandement 2. Thes 3.10 For if anie worke not let him not eate sayth the Apostle as if he would say if he doe he doeth more than he hath right to The labourer is worthie of his wages but not the loyterer The Oxe that treadeth out the corne must not be musled but the idle asse if he be pyned is but well serued Idlenesse what mischiefe it hatcheth in towne and countrey what tongue is aâ—â—e to laie downe It causeth contentiâ—n and strife by pratling spéeches Prou. 10. c. 20 it â—â—rceth and nourisheth whoredome and â—â—th it pulleth on pouertie and looseth â—onour it hindereth vertue and maynâ—â—yneth vice and by name to the breach â—f this commaundement it mightily â—oueth For let him that stole steale â—o more sayth the Apostle but let him â—ather labour and worke with his owne â—ands the thing which is good Ephes 4. that he may â—aue to giue him which nedeth Nothing â—s it were verie plainely that the cause â—hy the stealer stole was want of laâ—ouring in his calling Manie goodly â—awes and customes haue heathen men â—ade and had against idlenesse Some haue punished it with verie death as did Draco the lawegiuer of the Athenians others haue admitted none to dwell in their townes with them vnlesse he had some art and carefully followed it
thâ— flocke and shall he so quietly passe them ouer that put in and place such dumâ— dogges and vnable drones to doe aniâ— duetie for their owne lucre Is it a token of loue to féede his shéepe to féedâ— his lambes and is it not a want of louâ— both to God and his lambes to put iâ— for my gaine such a drie nurse as caâ— giue no milke nor féede at all except 〈◊〉 be with follie and a fowle example of drinking swearing carding tabling â—owling sléeping and such like Thinke we if Ieremy were nowe aliue to suruey the parishes of this our countrey Ierem. 9.1 â—nd should sée the fearefull estate of so manie soules not able to tell howe they â—halbe saued or to prooue anie one prinâ—iple of religion not flying sinne beâ—ause they féele it not to be sinne nor â—auing light because they knowe it not â—o be light thinke we I say that hee â—hould not wish his head full of water â—nd his eies a fountaine of teares that â—e might wéepe day and night for the â—ame of Englande through these pouâ—â—ng patrones Assuredly hee would For the heart that harboreth any portiâ—n of pitie to the Lordes people or hath â—nie care what become of the price of â—hrist his bloud could neuer abide vnâ—uched déepe to sée so great a spoyle for â—orldly wealth of that which all the â—orlde cannot redéeme when it is lost â—he Lorde the Lorde looke vppon his â—hurch for his mercies sake and either â—â—ter the heartes of these Church robbers by giuing them to sée what hangeth ouer them and their posteritie mosâ— iustly for such a sinne or else plucke ouâ— of their handes by restoring disciplinâ— the bestowing of them any longer Next let vs weigh what goods we hauâ— euer gotten by vnlawfull gaming oâ— by false deceite in the same and rememâ—ber it hath béene prooued before a gréeâ—uous stealth Let vs also consider howâ— wee stande touching the affirmatiuâ— part of this commandement which weâ— are aswell bounde to performe as weâ— are to flie the contrarie as howe weâ— haue euer to the vttermost of our abilâ—â—tie preserued and cared for the goods oâ— our neighbours that they might be safe howe wee haue vsed our ownâ— wealth to the glorie of God the mainâ—taynance of the magistrate the defend of our countrey the comfort of our faâ—milie the reléefe of the poore and the eâ—stablishing of the knowledge of Goâ— amongest all Howe we haue abhorreâ— distrust in Gods prouidence the rooâ— of stealth and rested assured of his goodâ—nesse if we serued him with such likâ— Are we cleare and haue doone them all without reproofe or blemish If wee haue let vs boast and looke for life for our workes but if any thing touch vs and staine vs knowe and remember what S. Iames sayth He that is guiltie of one is guiltie of all And doth nothing touch vs that hath béene saide Hath neither hande by déede nor heart by thought euer straied in anie degrée O beloued he that sayth euen in this commandement he hath no sinne deceiueth himselfe and there is no truth in him Let vs therefore rather sée our sinne knowe our sinne bewaile our sinne and â—rie to the Lorde for his grace to clappe â—ould of Iesus Christ his sonne who â—ath filled this and euerie lawe for vs â—o the ende that we beléeuing might be â—aued by his righteousnesse The Lord giue vs pardon the Lorde giue vs faith the Lord change our liues to a better course for his blessed name and mercie sake Amen The ninth Commaundement Thou shalt not beare false witnesse against thy neighbour A commaundement teaching vs our dueties towardes the good name and credite of our brethren in speaking neuer anie thing of them which is vntrue as the former haue towardes their liues and goods Question THen by this it seemeth it should haue gone before the other in order because a mans name is dearer than either life or goods Ans It is true to some it is so buâ— not to all and rather doth the Lorde reâ—spect the multitude than a fewe anâ— the common nature of the vulgare sorâ— rather than the disposition of the better but farre lesser sort And first and forâ—â—most could the wise Oratour say by naâ—ture is it giuen to euerie kinde of creature to maintaine himselfe his life and bodie and to auoide whatsoeuer may bée anie way hurtfull to the same Noting in effect the other to followe but in a seconde degrée Que. What right is there to establish this lawe Ans Euen a thréefould right as you haue heard and séene in the former For first the Lorde himselfe is true and trueth it selfe hating euer and abhorring falsehood and therefore verie méete that he should séeke the establishing of the same amongest his children and the carefull auoyding of the contrarie Secondly the verie light of nature hath euer taught it to men that lying is to be â—oathed and hath made them crie Socrates is my friende and Plato is my â—riende but trueth before and aboue â—hem both Wherefore verie méete 〈◊〉 was and right that this lawe of â—ature shoulde bee strengthened and â—aintained by the Lorde Lastly withâ—ut trueth there is no safetie in mens â—ounselles bargans méetinges conferences and such like and therefore most fit and necessarie that for the staie of truth amongest vs and the auoyding of the contrarie the Lorde should make one lawe at the least The equitie of it then you sée is great And nowe to the particular branches of it as they lie in your booke Where the first named hurt and annoyance of my brothers credite is false witnesse bearing when in open place of iustice and iudgement or anie where else anie man shall of euill will and malice or for lucre or fauour of others testifie or depose that which is vntrue against his neighbour Which thing howe horrible it is may first appeare by due considering the price of an honest name 1. reason and good report in the worlde amongest our brethren Which as the wise man saieth is to be chosen aboue great riches Prou. 22.1 and louing fauour aboue goulde and siluer And in an other place Eccles 7.3 A good name iâ— better than a good ointment Becausâ— that thereby we smell as it were swéeteâ—ly vnto many to the edifying of them and working manie thinges in them bâ— our perswasions which others coulde not of whom they haue or do not thinke and heare so well Philip. 4.8 The Apostle Paule also in that excellent spéech of his to the Philippians which I often verie wilâ—ingly remembeÌ„r vnto you noteth effectually howe déere vnto a Christian any thing should be that belongeth to a good name and the working of a good report amongest men of vs. For whatsoeuer thinges my brethren sayth hee are true whatsoeuer thinges are honest whatsoeuer thinges are iust whatsoeuer thinges are pure whatsoeuer thinges are worthie loue whatsoeuer thinges are of good report if there be anie verâ—ue or if there
distrust doubt or feare that GOD would not or could not deliuer him in that distresse from the danger that was imminent then did he sinne no question verie greatly but if his heart rested vpon God in assuraunce of his mercifull eie and hande watching ouer him and defending him euer and did vse that dissimulation but as the meanes that then he could because hee would not tempt God then did he well and yet that his doing is no warrant to breake this commaundement by reiection of trueth and following a falsehoode in anie of our particular dealinges aboue named Que. And what say you of the Stratagems and pollicies in warres whereby the one partie dissembling faining and counterfaiting with the other seeketh his ouerthrowe Is not this a kinde of false witnesse Ans First I answeare that it cannot fitly be called anie dissembling Dolus an virtus quis in hoste requirat because the one partie euer presupposeth and expecteth what deuise and conueyance so euer the other can make P.M. in Iud. cap. 3. But rather it is a conceiling from him of a trueth And then doe we rightly dissemble ly and exhibite a false testimonie when as one thing is expected at our handes which also we ought to doe and yet we performe a contrarie Secondly I answere that it is the lawe of iust war iust I say againe and not wrongfull that it may be made either openly or priuily by force or by pollicie with a good conscience And for warrant hereof we haue the commandement of God to his people and their practise of the same Iosua 8. For Iosua intrapped the men of Ai by an ambush and slewe them downe right suffering none to escape So did the Israelites vanquish and ouercome the Beniamites Iudg. 20. 2. Sam. 20. Dauid the Philistins and manie examples moe hath the scripture of Stratagems and pollicies vsed in the warres when the cause thereof was lawfull and warrantable but these may suffice nowe Que. Will you then alow no litle pretie glosse or colour at no time but must we euer turne the right side outwarde Ans No indéede no color of honestie pietie friendshippe and loue or anie good thing vnlesse indéede it be there For both God and man abhorreth all such colors And it should euer be the spéech of anie Christian man or woman whilest they liue 2. Cor. 1.12 and that in truth that their reioycing is this the testimonie of their conscience that in simplicitie and godly purenesse and not in fleshly wisedome but by the grace of God they haue had their conuersation in the world as Paul sayde to the Corinthians of him selfe Que. What if I set no false colour on but onelie conceile a trueth and say nothing Ans It hath béene shewed before that in some cases and times it is lawefull so to doe as by name when it may stande both with my loue to God and my brother But if it be contrarie to both these or to either of these then is it wicked and vngodly And then sayeth the holy ghost The fearefull shall haue their portion in the lake that burneth with fire and brimstone Apoc. 21.8 which is the seconde death And Hieroms comparison is good if we may not for our life denie anie way a trueth much lesse assuredly for lesser causes Yea be readie euer sayth Peter in matters of faith to giue an account of the hope that is within you 2. Petr. 3. to anie that shall aske you a reason thereof Que. You promised before to adioine in the ende some moe examples of gods iustice vpon this sinne of false witnesse bearing and nowe if you will you may perfourme it and so conclude this commaundement for in all thinges else I am sufficiently satisfied Ans First consider the punishment alotted to it by expresse worde of the Lorde in this worlde euen to reape by iust sentence of the iudge whatsoeuer he by his false witnesse had thought to haue brought vpon an other life for life hande for hande 〈◊〉 16. eie for eie tooth for tooth foote for foote without anie pitie or sparing and in the world to come euerlasting death Then if you will remember also what Eusebius writeth of the accusers of Narcissus Byshoppe of Hierusalem Howe thrée euill disposed persons that séeing the soundenesse and graue constancie of his vertuous life and fearing their owne punishment as a conscience that is guiltie is alwayes fearefull thought to preuent his accusations with a great othe one wishing to be destroyed with fire if he saide not true the other to be consumed with gréeuous sicknesse the thirde to loose both his eies if they did lie Narcissus although hauing his conscience cleare yet not able being but one man to withstande the accusation bounde with such othes gaue place and remoued himselfe from the multitude into a solitarie desert by himselfe where he continued by the space of manie yeares In the meane time to them which so willingly and wickedly foresware themselues this hapned The first by casualtie of one litle sparke of fire was brent with all his goods and familie The seconde was taken with a great sicknesse from the toppe to the toe and deuoured with the same The thirde hearing and séeing the punishment of the other confessed his fault but through great repentance powred out such teares that he lost both his eies And thus was their false periurie and witnesse bearing punished Narcissus after long absence returning home againe was by this meanes both cleared of his fact and restored to his bishopricke againe An other good storie to this ende is that of king Canutus the Dane who beeing established in the kingdome caused a parliament at London where amongest other thinges there debated it was propounded vnto the Byshoppes Barons and Lordes of the parliament there present whether that in the composition made betwixt Edmonde and Canutus anie speciall remēbrance was made for the children or brethren of Edmond for anie partition of any part of the land Whereunto the English Lordes falsely flattering with the king speaking against their owne mindes as also against their natiue countrey answered and saide nay Affirming moreouer with an othe for the kinges pleasure that they to the vttermost of their powers would put off the bloud of Edmond in all that they might By reason of which answere and promise they thought manie of them to haue purchased with the king great fauour But by the iust retribution of God it chanced farre otherwise For manie of them or the most part such specially as Canutus did perceiue to be sworne before time to Edmonde and his heires and also considering that they were natiue English men hee mistrusted and disdayned euer after Insomuch that some he exiled a great sort he beheaded and some by Gods punishment dyed sodainly Sée therefore the heart and hande of the Lorde against a false witnesse Many histories are there to this ende And manie experiences euen
abide anie light licentious wandring frō the same for anie time For they are opposed to loue the Lorde euer and to thinke euill at anie time to loue the Lorde with all my heart and to thinke nowe and then of vaine follies or flat impieties with my heart And if it be a certaine trueth as we knowe it is which I saide before that if we had stoode in our innocencie firme and immoueable we should neuer haue conceiued in our time any euill thought at all or vaine or foolish conceite for anie moment or point of space but should euer haue béene able to haue iustified our thoughts before God whatsoeuer they were as agréeing with the loue of him and our brother then is this tickling delight that now and then will take vs and possesse vs for a time to inioy our neighbours house his wife his child his man maide or anie thing that he hath otherwise than we should wicked vile and against that rule of right wherein we were created and whereto our regeneration dayly tendeth if we be the Lordes And therefore let this argument conuict vs and this consideration euer assure our soules within that it is vnlawefull for the childe of GOD once to conceiue an ill thought although we neuer consent vnto it And consequently let it stir vs vp to pray with Dauid against our corruption Psalm 51. that the Lorde in mercie woulde vouchsafe to make vs cleane hearts and to renewe a right spirite within vs euermore Let it be still the propertie of a popish spirite to extenuate sinne and exalt flesh and bloud and corruption aboue truth and right saying concupiscence is no sinne Iam. 1.25 but onely bringeth foorth sinne after it hath conceiued But let the childe of God schooled vp in the trueth of the gospell presse flesh bloud and his corrupt nature so farre as gods worde and lawe presseth it and let him knowe that first verie concupiscence in it selfe is a damnable degrée of vice yet not the highest degrée but vpon the conception thereof followeth actual accomplishment of wickednesse before but thought in heart an higher and further steppe of euill in vs which is the meaning of Iames. For if concupiscence were not euill then must it néedes be either good or indifferent But neither of these it can be and therfore it is euill Good it is not for the whole 7 Chapter to the Romans denyeth it And S. Austen pretily against Iulian gathering vppon his wordes that concupiscence remayned in thē that are regenerated though not the guilt of it that therefore is was good answereth Si hoc sentirem Libr. 6. cap. 6. non dicerem eam malam esse sed fuisse Nos autem malam eam dicimus manere tamen in baptizatis That is If I had thought so to wit that it was good then would not I haue saide it is euill but it was euill But we say it is euill and yet remaineth in them that haue beene baptized And when Iulian goeth on and vrgeth his assertion that neuerthelesse the guilt was taken away yea sayth he Reatus quo hominem reum facit non quo ipsa rea est vt homicidij reatus tollitur in aliquo non tamen ideo bonum est That is That guilt is taken away wherewith shee stayneth man not wherewith it is stayned it selfe in it selfe As the guilt and the desert of murther a man may bee quit of and freed from and yet not the wickednesse it selfe in it nature changed for that cause but remaineth euill still Good therefore you sée concupiscence is not And indifferent it is not For the Apostle flatly giueth it an harder name saying Rom. 7.21 That when he would haue doone good hee was so yoked that euill was present with him If the spirite of God call it euill beware we presume not to call it indifferent and beware more howe we play with the pleasure of it and take delight to doe it Againe what conclusion carie all those exhortations to crucifie Crucifie the olde man with all his lusts and that percing plaint of an Apostles mouth O wretched man that I am who shall deliuer me from this bodie of death I knowe I knowe that in me that is in my flesh dwelleth no good I say what conclusion carie they all but this that concupiscence is neither good nor indifferent but flatly euill Que. Howe then falleth it out that it condemneth vs not Ans The Apostle answereth in the 25. verse Rom. 7.25 I thanke God through Iesus Christ our Lorde and in the next Chapter There is no condemnation to them that are in Christ Iesus which walke not after the flesh Cap. 8.1 but after the spirite For the lawe of the spirite of life which is in Christ Iesus hath freed me from the law of sinne and of death So that we sée it is Christ in whom and by whom and for whom wee are not charged with the condemnation due to concupiscence and corruption ingrafted and growning in vs. Que. But is then all desire and affection and all coueting vnlawefull by this commaundement Ans No indéede for God hath created affections and desires in men as mirth ioy hunger thirst c. and they should haue béene in man though he had neuer fallen they should haue loued their children their parentes friends euen standing and abiding in innocencie and therefore these thinges are not euill Nay the want of them maketh a monstrous absurditie in nature and therefore not to be maintained The instrumentes of affections and delight and dolor created by the Lorde prooue them allowed the law of God commandeth them and reprooueth their want Christ our sauiour vntouched by sinne shewed them in great measure they are spurres and prickes vnto vertue in vs and therefore allowed Besides numbers of other reasons that might be alleadged Que. What else doe you obserue in the commandement Ans I doe duely weigh the particulars that God restrayneth our coueting in and I sée them to bee such as most commonly and most without checke men suffer themselues to be caried away withall As the house of my neighbour that is his inheritance landes and possessions which we so gréedily often behoulde and marke wishing and willing them far far otherwise than a Christian heart should We can flatter our selfe with our offering of money for them not remembring that so did Achab for Naboths vineyeard and yet gréeuouslie offended Our neighbours wife or an other wiues husbande God knowes the sinfull thoughtes they cause within vs. For coueting the child against parents liking and intising away the seruant of an other against their good they bee thinges wherein fewe of our heartes haue any féeling And for their cattell with such sinnefull eies we looke vpon them that wee euer thinke our neighbours bullocke hath a fairer yowre than our owne hath as the Poet speaketh and therfore wisely in the naming of these particulars hath the Lorde taught vs wherein commonly
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
did offend him Also by an other prophet I will visit the princes and the kinges children Sophon 1.8 al such as are clothed with strāge apparell that is as imitate the vaine fashions of other countries in any vaine manner And the Apostle Paul hath a most plaine speach to women 1. Tim. 2.9 whereby men also may knowe their dutie I will saith he that the women araie themselues in comly apparel with shamefastnes modestie not with * Read the note of this word in the Testament brodred haire or gold or pearles or costly apparel but as becommeth women that professe the feare of God with good workes Which very same words Peter also hath to the same ende 1. Pet. 3.3 These with many mo such places shew vs the misliking of the Lorde of disorder in apparell they shoulde I say me thinke make vs mislike also with it Fourthly the sentences of graue and godly fathers which haue spoken of this matter shoulde not be neglected of vs. And what are they If the matter of our apparel be too costly heare what S. Bernard saith Exterior superfluitas vestiū interioris hominis inditiū The outwarde superfluitie wast of the garment is an euident token of the inward man that he is vnreformed If the forme fashion be vnséemely or wanton then saith the same father Vestiū curiositas deformitatis mentis morū inditium est The curiositie of thy garment bewrayeth deformitie of mind maners in thee Thus matter forme being vnséeming either of thē discredite man woman make their inward hidden corruption appeare to the worlde Fiftly all the worlde knoweth it and it cannot be denyed that immoderate apparell is a vehement inticement to the breach of this commandemēt and therefore wicked Castitatis comes frugalitas The companion of chastitie is frugalitie sayeth a learned man and euen in apparell I would to God if with a Christian heart anie will not thinke of these two last reasons yet that they woulde thinke of them with worldly wisedome in pollicie weigh them For there is no man nor woman so farre fallen out with religion and honestie but that if they be not such yet they desire to séeme so and to be so taken Nowe apparell in matter or forme vnséemely robbeth them of this that they neither séeme nor are thought to be of manie For touching religion who can thinke them mortified to sinne within in heart who so séeme to liue to all vanitie and excesse without in bodie Who can thinke they are reformed in soule who are very much aboue their calling vnreformed in showe Man can not enter to the inwarde heart but iudgeth euer by the outwarde fruite and religion within vseth alwaies to shewe men effectes without For honestie of bodie though our hearts neuer meant any thing contrarie to it yet doe we by apparel bring our credite in question when it passeth our calling and conueniencie And therefore euen in pollicie if we care not for Christianitie we should beware Last of all modestie in apparell both touching matter and forme answereth to the originall of it well which was to hide vs after sinne confirmeth by practise that apparell is vaine liueth according to the named scriptures escaping the threatned euils and finding promised good saueth our credite out of question aunswereth the grauitie of the gospell hindreth no pietie for often vnder an ill garment a good heart is hidden and lastly is so farre from alluring to lust that it euen cutteth the throte of it and very greatly stoppeth it Sex sunt enim quae incorruptam seruant castitatem Scilicet sobrietas operatio inhibitio sensuum asperitas cultus raritas sermonis euitatio oportunitatis personae loci temporis That is There are six thinges which keepe chastitie vncorrupted To wit sobrietie labour restraint of our senses coursenesse of apparel rarenes of speech and eschewe all of oportunitie of person place or time O but yet it sticks in our hearts the apparel makes a man Indéede manie so iudge both of themselues and other that they are made and beautified by apparell But the verie heathen man shall condemne vs if we doe so who coulde thus say that Ornamentum est quod ornat ornat autem quod honestiorem facit Id autem non aurum non smaragdus coccus sed quaecunque grauitatis pudoris moderationis speciem praebent That is an ornament saith he which adorneth vs and that adorneth vs that maketh vs honester Now that doeth not gould precious stone skarlet but that which giueth a shewe of grauitie shamefastnes moderation And thus now let it suffice a litle to haue answered your desire touching apparel pretermitting the iudgement of God vpon Herode euē then when he was most royally clothed aboue all other times Act. 12. with many thinges mo which to this ende might be brought And this I pray you take not spoken to drawe all to an equalitie or yet anie from the thing that is méete for their calling but to kindle care in all that wee deceiue not our selues with our calling worldlie so much that we forget our calling to God to his gospell and to his mercies so manie in Iesus Christ and what is conuenient for the grauitie and excellencie thereof This is my meaning and this is my ende Que. Now then proceede I pray you to recite such other prouocations to the breach of this commaundement as you knowe Ans These prophane wanton stage playes or interludes what an occasion they are of adulterie and vncleanenesse by gesture by spéech by conueyances and deuises to attaine to so vngodly desires the world knoweth with too much hurt by long experience Vanities they are if we make the best of them and the Prophet prayeth to haue his eies turned away by the Lorde from beholding such matter Psal 119. Euill wordes corrupt good manners 1. Cor. 15. and they haue abundance There is in them euer manie dangerous sightes 1. Thes 5.22 and wee must abstaine from al appearance of euill They corrupt the eies with alluring gestures the eyes the heart and the heart the bodie till al be horrible before the Lord. Histrionicis gestibus inquinantur omnia sayth Chrysostome These players behauiour polluteth all thinges And of their playes he saith they are the feasts of Sathan the inuentions of the deuill c. Councels haue decréeed verie sharply against them and polluted bodies by these filthie occasions haue on their death beddes confessed the daunger of them lamented their owne foule and gréeuous faulles and left their warning for euer with vs to beware of them But I referre you to them that vpon good knowledge of the abominations of them haue written largely wel against them If they be dangerous on the day time more daungerous on the night certainely if on a stage in open courtes much more in chambers and priuate houses For there are manie roumes beside that where