the wanton gréetinges in euerie place nowe vsed alas what thoughtes procure they neuer liked of the Lorde that I may say no worse Bookes written by vnreformed heartes and continually redde to the gréefe of God are they no occasions to fraile flesh both in thought and déede to offende against this law God knoweth and experience teacheth such soules as taâ—t of Christ that verie deadly poyson vnder a false delight doth this way créepe into vs. An vnchast looke makeâ— an vnchast heart and a rouing tongue beyonde the listes of godlinesse ere eueâ— we well knowe what we doe So subtill is the sinne that this way créepeth into our soules Apparell is next a most fearefull allurement to the breache oâ— this commaundement both in thought and déede if God once in mercie would open our eyes So are these stage playes and most horrible spectacles so is our dauncing which at this day is vsed so is drunkennesse gluttonie and idlenesse with a number such like as can witnesse eche one in the world that will weigh them Nowe what care we haue had of these things the Lord knoweth and to our profite if we list a litle we may consider it Our eyes O Lorde howe doe they offend through our carelesse bestowing of them to their owne desire Where is the testimonie of truth within vs that we doe restraine them so soone as euer wee perceiue anie tickling motion arise by them Where is the counterpane of that bande we haue taken of them that they shall not cause 〈◊〉 to offende Iob did it and yet wee â—eaker than hee ten thousande times â—hinke it néedelesse Alas our folly Iob. 31.1 alas â—ur security By this meanes our soules â—â—rk in their bane yet we care not nor â—ilbe warned The Lord of his mercie â—â—ue vs once the grace to desire it with â—auid and verie hartily to beg it Psalm 11â— that our â—â—es may be euer turned away from beâ—olding vanitie For the rest which folâ—owe consider theÌ„ well let neuer Saâ—han or selfeloue so stil bewitch vs that â—e cannot be brought to sée our sin In â—ehauiour or spéech haue we neuer offeÌ„â—ed But euer in them both so vsed our â—elues as that neither we nor they whom â—e delt withall may be charged of more â—ightnesse than became the professors of Christ and his worde Haue wee neuer â—ransgressed in matter or forme of apparel O that we could say it But in truth we can not For the contraries abounding in the eies of al men would giue vs the lie Light behauiour and alluring â—aliance is euerie where accompted comelie bouldnesse Behauiour and good bringing vp Speech discoursing spéeche to a vaine ende we count a quality commendable in vs and the want of it we estéeme simplicitie wheresoeuer we sée it And therefore by bookes to such endes set out we endeuour to attaine vnto it and hauing once polluted our spéech for I will neuer call it polishing we are neuer better than when we haue company to bestowe our tales and gréetinges vppon Our apparell in matter to our power we make sumptuous Apparell and in forme to allure the eye asmuch as wee can If this be true in the name of Christ let vs better thinke of it than we haue done These are allurementes to sinfull lust and this lawe of God forbiddeth not onely both act and thought but euen euerie allurement to either of them What should I speake of stage plaies and dauncing Can we say in trueth before the maiestie of God that we carefullie abstaine from these thinges because they tickle vs vp either more or lesse to the breach of this commanndement Alas we cannot a number of vs. But we runne to the one continually to our cost Playes when we will not be drawen to better exercises that are offered fréely we sucke in the venom of them with great delight and practise the spéeches and conueyances of loue which there we sée and learne Dauncing The other wee vse with especiall pleasure and God being witnesse to many an one they wish the fruite of their dauncing to be this euen the fall of them selues and others into the breache of this lawe What should I say of gluttonie and idlensse Doe they not make vs sinne Good Lorde giue vs eyes to sée Gluttonie and drunkennesse and hearts to weigh the occasions of our fall The spirite of God hath sayde that these pricked vp the flesh of the filthy Sodomites to that height of sinne and yet we can imagine they will cause no sinne at all in vs against this lawe And therefore professing the gospell and integritie of life yet dare we so pamper so stuffe cramme this rebelling flesh as if we were gods that could suffer no temptation we dare gull in wine and hote drinkes continually beeing peraduenture both strong and young and euerie way néeding rather pulling downe than setting vp Idlenesse We dare solace our selues in soft beddes too long for our constitutions and all the day after betake our selues to nothing whereabout the minde might walke and so escape impure conceptes Wee dare differ the meanes which God hath appointed for our helpe to liue vndefiled for euerie trifling cause and féeling the flesh to arise in disobedience against this lawe euen dayly yet neither fast wee nor breake our sléepe nor labour nor marrie nor any way stoppe the course of it But certainely as vnféeling men passe on the time and heape vp wrath against the day of wrath for our boulde offending And yet we hope to be saued and yet we hope to haue a ioyfull resurrection But O déere in the Lorde it will not be so For is not this the lawe of God Thou shalt not committe adulterie Doeth it not forbidde both act and thought as we haue plainely séene and euen euerie allurement to either of them And must not God iudge vs according to his lawe Nowe then should wee liue when we haue witnesse within vs that wee offende his â—aw Bée not deceiued but as we feare the losse of bodie and soule for euermore let vs be warned Can nothing accuse vs that hath béene sayde Did we neuer in act or in thought receiue anie staine contrarie to this commaundement Haue wee euer had care and power to auoide all meanes What mouth dare speake it what heart can thinke it if it be not brasse or stéele and as voyde of féeling Wherefore awake let vs all from our former sléepe let vs stande vp at last from the dead in trespasses and sinnes and Christ our déere Sauiour shall giue vs light Let vs acknowledge what this lawe requireth and what wee should haue doone euerie one of vs. Let vs confesse we haue straied froÌ„ it many a time way and are no way able to offer vp our selues righteous cléere innocent to the Lord touching this lawe and for the time to come that we shall yet liue héere O let vs carrie some greater care to
A very fruitfull Exposition of the Commaundements by way of Questions and Answeres for greater plainnesse Together with an application of euery one to the soule and conscience of man profitable for all and especially for them that beeing not otherwise furnished are yet desirous both to see themselues and to deliuer to others some larger speech of euery point that is but briefly named in the shorter Catechismes By Geruase Babington PSALME 119.59 I haue considered my vvayes and turned my feete into thy testimonies I made hast and prolonged not to keepe thy commandements AT LONDON Printed by Henry Midleton for Thoma Charde 1583. To the Right Honorable his verie singular good Lorde and Maister Henrie Earle of Penbrooke Lorde Harbert of Cardiffe Marmion and S. Quintine and of the most honorable order of the Garter Knight G. B. wisheth increase of all mercie and comfort in Christ Jesus for euer THe Lorde knoweth who searcheth my heart and reines right Honorable and my verie singular good Lord that being placed in the Vniuersitie with so great content both for profit pleasure and the exercise of my ministerie in such place as it pleased God most mercifully to blesse it in to my great comfort I had litle desire to make change of that estate so accompanied both with these and manie other speciall commodities til it pleased him that hath his times and oportunities for all men to direct me to your Lo. in such sort as he did and there first of your selfe and afterward of my ho. good Ladie to make mee heare so carefull so Christian and so zealous a regarde both of your selues and your whole retinue to be directed in the course that became the professors of the Gospell and the inioyers of these happie daies vnder so famous and renouned a gouernement of so worthy blessed and gracious a Princesse And thē I must needs confesse I felt a forcing resolution after I had a while striuen with the losse of these forenamed benefites with the farre separation of my selfe from all my friendes and with the discomforts incident nowe then euen to the best seruices So was it my good Lorde your zeale and affection to your God that then first perswaded me And truely euen the selfe same thing it was that euer after retained me more vnable than many but as willing as euer was any to the vttermost both of power and life to doe your Lo. seruice The verie selfe same thing it is also out of all question that shall euer aboue any worldly commoditie that may be offered them procure vnto your Lo. both in one place and other those that loue vertue and vpright dealing For verie well with themselues will they euer imagine as indeede it should be that where the Lord is feared and honored as he ought to bee there faithfull seruice will both be regarded conueniently rewarded there mē shall bee iudged according to proofe and not according to pratles there heat of affections shall not stirre to souden vndeserued displeasure but conscience to giue euerie man his due triall shall finde out the innocencie of the true dealer And what should I say There they will assure themselues euerie man shall bee vsed with conuenient incoragement credit comfort if his dealings doe deserue the same beside many moe verie speciall vertues of a maister fearing God VVherefore if I should wishe vnto your Lo. in a thousande tearmes many seueral and singular blessings and afterward include them all in one truely it must be this that you may euer know the God of your father and serue him with a perfect heart and a willing minde Knowe him I say by learning what he willeth and serue him by daily practising as hee inableth of that will For thus to the Lorde you shall become obedient to your Prince faithfull for your countrey carefull to your seruauntes that breake both body and braines in your affaires and beare the brunt of many an vnknowen toyle and hazarde comfortable and beneficiall to thousandes that liue vnder you honorable and good and to euerie man in a worde so affected and disposed as they that are alreadie in all dutifull right your owne may so remaine and they that are not by so cheerefull vsage and honorable vertue may daily be added and wonne vnto you VVherefore my good Lorde with all christian care continue your happie course in the waies of the Lorde and what Salomon saith remember often Heare counsell and receiue instruction meaning from the Lorde for they shall make a man wise in time Yea they shall so establish a man in the eyes of the Lorde as that his seede shall inherite the earth his name neuer be blotted out Cōtinue also that Christiā care to other the desolat flocks of the Lords people that with so great and iust praise your Honour hath shewed of late so many waies And amongest all or rather euen aboue them all as manie special causes bind me to wish I most humbly and hartily beg the same to your towne of Cardiffe vnable peraduenture in manie thinges but vnwilling I hope in nothing to deserue both fauour and furtheraunce in al causes tēding vnto good Amongest whome your Lor. in zeale to their good hath left mee and to whome for your L. sake I vow my selfe if I may doe them good Yet not more to thē than to the whole countrie and euen the verie meanest member therein they being all in generall so deere vnto your Lo. as manie priuate speaches haue declared what my power inableth mee vnto both for duetie vnto your H. and affectiō to themselues I trust they shall euer finde in mee and as faithfull an heart withall as euer had straunger amongst them And if your L. shal vouchsafe thereunto your Ho. and louing assistaunce in their worldlie causes whē they haue neede then may they say their affections are thrise well bestowed vpon your Ho. and their seruice due ten thousand times if it were more Presentlie I haue indeuored both for them and others to lay downe a briefe collectiō of such things concerning the commaundements of God as in larger maner both before your Lo. and them were handled And I presume to offer the same to your L. both for my priuate duetie beeing bounde if euer was anie to bee thankefull and that also it comming vnto them vnder the shadowe and shield of your Lo. protection whome they so reuerence and honor may be the more welcome the better accepted of For the Christian reader els where that shall weigh my drift and consider the place whereunto especiallie I intende it I assure my heart of his godlie and louing acceptance notwithstanding the matter hath bin handled by more able instrumentes by much because it is not in the same manner the Lord may bee glorified in all mens gifts Onely therefore of your Lo. I now most humbly begge that with wonted fauour this small trauell may be accepted and that vnder your Lo. name I may
this behalfe if we be not dead And a number mo reasons might yet be brought if I should make a treatise in a preface Only this one mo I must needes remember which me thinke should awake anie man aliue in this matter In the sixt of Marke it is said of Christ that going out and seeing a great multitude of people gathered together Mark 6. he had compassion on them because they were like sheepe without a sheephearde and hee went out and taught them many thinges And in the Greeke it is more vehement expressing as it were an aking of his heart as we call it or a yearning of his bowels to see so pitifull a sight as so manie people without a teacher Vpon which notable place I haue vsed in my selfe to make two conclusions First a comfort then a feare My comfort is this that he which mourneth to see his people want the benefite of his worde will giue his people his woorde if they seeke it and wish it and where he hath vouchsafed it alreadie there continue it blesse it and giue it power if we pray For otherwise howe shoulde it paine him to see it wanting My feare is this that if his heart ake to see his sheepe depriued of a shephearde hee will assuredly bee reuenged euen in great wrath of them that are the causers of it And for Christ his sake let it bee considered For as wee liue wee may not alwaies looke to laugh if we make our God to mourne Thus then if negligence be the cause that a countrey is not furnished with some able ministers me thinke we may awake our heartes by the worde of the Lorde and weying it well receiue from him some better feeling in so great a matter But if couetousnesse be the cause and we greatly giuen to sequester that benefit to our selues sauing onely some portion to one to beare the name then marke we againe the witnesse also of the same scriptures against vs euen in this And to saue mine owne labour my iudgement being young heare I beseeche you the proofes and reasons against this sinne by a godly and graue Diuine intreating of this matter laide downe vnto my â—ands First he alleadgeth against it that deâ—criptioÌ„ of a wicked Prince in the booke of Samuel amoÌ„gst whose euils this is named one 1. Sam. 8.15 that he will take the tythes and giue â—hem to his seruantes Concluding thereon that if the king might not take the tythes to himselfe because then they were due to the priestes by Gods owne order and commandement for the mainteinance of his seruice surelie no priuate man nowe may doe it so long as by authoritie the same are established for the ministers mainteynance and support Secondlie if in the law he was accursed that remoued the merestone of the field Deut. 27.17 because hee did wrong in succession to diuers ten thousande times more is the remoouing of the ministers liuing subiect to the Lords wrath because both presently successiuelie it is hurtfull to a number moe and in a greater matter Thirdlie by the Prophete Malachie the Lorde complayneth in expresse tearmes Mala. 3.8 that the taking away of the tythes and offerings from that ende that they were appointed vnto was a robbing and spoiling of him yea euen such a spoyling as he woulde visite with a great and greeuous curse Now if it were so then all the world must confesse it is no lesse nowe so long as authority ratifieth this means to maintaine the ministers and therefore assuredlie will haue a sharpe reueÌ„ge Fourthlie in the gospel the Iewes alledge it vnto Christ as an argument of loue to theÌ„ and their Nation in the Centurion that hee had built them a synagogue Luk. 7.5 plainely insinuating that they woulde haue iudged the contrarie if hee had spoyled their Synagogue of his mainteynance And Christ reprehendeth not this conclusion Fiftly if David the king standing in so great distresse for water 1. Chro. 11.16 yet would not drinke of the water of Bethleem because it was gotten with the daunger of some fewe mens temporal liues should it not teach a great conscience to any man in the world the tasteth of God his truth hopeth for coÌ„fort in anie other world howe he not needing peraduenture but abundantlie prouided for otherwise by the mercy of his God drinketh eateth that which is gotten with apparant hazard of eternall life â—roÌ„ the bodies and soules God knoweth â—f how many Truely rightworshipful it â—hould 1. Cor. 9. Gala. 6. c. and the power of hell is not able â—o deny it But such is the meat drinke or other mainteinance whatsoeuer that we reape by the Church when it is due â—o an other for an other purpose and â—herfore you know the conclusion Sixtâ—y all those places in the scriptures commanding and inioyning the worlde to a maintainance sufficient mainteinance 〈◊〉 able teachers in it doe plainly prooue 〈◊〉 sinne of this to sequester to our selues â—he liuings allotted to theÌ„ vnles some oâ—her equiualent or sufficieÌ„t way be taken â—or them by authoritie Againe Possidon in vita Aug. 10.24 if the graue learned father S. Austen was so highâ—ie offended and so sharpely rebuked a gentleman in his time for taking away â—is owne gift which before he had giueÌ„â—o the mainteinaÌ„ce of his Church wold â—ee not haue bin a seuere censor against â—heÌ„ thinke we that should haue taken away what neither they nor any of theirs euer gaue If the stories so coÌ„mend the noble Emperor CoÌ„stantine for coÌ„maÌ„ding goods â—aken from the Churches to be restored to them againe woulde they not haue blotted him aswell Euseb lib. 10. cap. 5. Tit. Liuius lib. 42. if hee himselfe had beene a spoiler of the same If the Romans so dealt with Q. Fuluius for vncouering a part of Iunoes temple to coueâ— an other temple in Rome with the samâ— tiles that they misliked him condemâ—ned him tolde him Pirrhus or Annibaâ— woulde not haue doone so tolde him 〈◊〉 had beene too much to haue doone to priuate mans house an inferiour placâ— to a temple and in conclusion forceâ— him to sende home those tiles againe may not such as garnish either theÌ„selueâ— or their houses with Church liuings an leaue neither teacher nor almost tileâ— where both should be well consider bâ— it what this people would haue thoughâ— of them if they had liued there Anâ— what is the concept of a people proâ—phane in respect of theirs that knowâ— and serue the Lord These then and dâ—â—uers other reasons which for feare 〈◊〉 length I pretermit alledgeth hee theâ—â— against this foule offence Onelie oâ—â— place more I must needs remember anâ— it is a good one to wit howe Balthasâ— â—â—ng of Babylon himselfe his Princes â—â—s wiues and concubines drinking and â—asting in the vessels of gold taken from â—â—e Temple euen then espied the finâ—â—rs of an hande writing vppon the â—â—all before his face that his
and zeale of spirite wherewith this author aboundeth Which although so much and with such life and mouing will not nowe altogether appeare in this writing as when it was with the liuely voyce and earnest spirite deliuered because that GOD promiseth to that the more especiall blessing yet shall you easily see that it is a worke comming out of the same shoppe a streame flowing from the same fountaine a print stamped with the same seale and sparckles flying out of the same flame Which the more they shall inflame you which ought most to inflame you you hauing beene â—â—readie with them set on fire the more they â—â—all heate others and by your example be â—â—ofitable to all which is that the author wisheth â—â—d I his welwiller heartily pray for to him who 〈◊〉 the able worker of it to whose especiall grace 〈◊〉 good reader in reading this worke to direct â—â—ee I commende thee Thine in the Lorde Iesu Abraham Conham Certaine profitable Questions and Answers vpon the Commaundements The first Question HAth there euer been in the world amongst men some Religion Ans Yea for to make all men inexcusable the Lorde hath ingrafted in the minde of euerie one a secrete sure perswasion that there is a God who as he made man so is he of man to bee serued and obeyed By which secrete perswasion it came to passe that there was neuer from the beginning of the worlde any Region Towne or House wherein was not some Religion Que. Then is not Religion a pollicie of man to keepe people in obedience Ans No it were horrible to thinke so for it is plaine that religion is of nature and by nature though true religion be not Que. How prooue you that Ans First verie reason teacheth it For what policie could euer haue made man the Lorde of all Creatures fall down and worship the vilest creatures vnlesse there had béen something before in his nature to leade him to it Secondly it is plainely prooued in the example of Pilate Iohn 19.8 who assoone as he heard that Christ was God euen by very nature feared and stoode in awe of him And by the example of Gamaliel with diuers others Acts. 5.39 Que. Seeing then that there hath bene euer in the worlde some Religion because it is naturall whether is there but one or many Ans There can be but one true Religion but of false there haue béene and are diuers and euer will be till Christ come againe vnto iudgement Que. What false Religion can you name Ans There hath béene and is false reâ—igion in the Church Hist Magdeburg and out of the Church In the Church Poperie Out of the Church the religion of the Iewes of the Gentils and of the Turkes Que. What is the Religion of the â—ewes Ans They obstinately denying that Christ is yet come worshippe God still with sacrifices burnt offerings and other ceremonies of Moses lawe Que. What the Gentiles Ans Their Religion is a confused worshipping of all things for so wee â—eade in the 14. of the Actes of the Apostles in the 17. and in the 19. And the Poet saieth of them thus Quicquid humus pelagus coelum mirabile gignit Id dixere deos colles freta flumina flammas That is What so the earth the sea the heauen doeth wonderfull beget As hils seas flouds and flames of fire for Gods that haue they set Que. What the Turkes Ans Their religion is a masse of all heresies denying Christ to be God and vainely worshipping with mans deuises Que. What is true Religion Ans True religion is the true worshipping of God and the kéeping of his commaundements Que. Whence is it to be learned Ans Onely out of the written word of God and not out of mans heade or writings Que. How is that prooued Ans Both by Scripture and reason sufficient Que. What Scripture Ans Esay 29.13 verse God threateneth to plague them because their feare or religion towardes him was taught by the precept of men Michah the 4.2 He shall teache vs and we will walke in his pathes Daniel the 9.10 Daniel confesseth that because the people obeâ—ed not Gods voyce therefore al their worship was sinne Que. What reason Ans By many might it bee prooued but these may suffice First whatsoeuer pleaseth God must be according to his will but his will is onely knowen in his worde and therefore if our Religion please God it must be according to his word Secondly if whatsoever bée not of faith is sinne and faith onely is out of the word then what Religion soever is not out of the worde is sinne Thirdly the practise of Gods Church hath euer béen both to reforme religion and to confute heresies out of the word and by the word and therefore the same must euer bee the grounde of our Religion Que. Howe is it to bee learned out of the word Ans By hearing it preached by reading it our selves by prayer by conference one with another by temptations and by this exercise of Catechising For the other they are vsual meanes in déede but this maner of Catechising it is a newe deuise not knowne to our olde Fathers No it is no newe deuise but an olde custome and auncient begun assoone as euer God had a Church and continued euer since Que. How may that be prooued Ans First in the fourth of Genesis iâ— appeareth Gen. 4. that euen Adam the first man vsed it to his Sonnes teaching them to worship God with sacrifices oâ— else they coulde neuer haue doone it Aâ—gaine wee sée Abraham vsed it to his housholde Gen. 18. and God commended him foâ— it For if he had not by this exercise wâ—â— instructed his seruantes before wouldâ— they euer haue suffered him to cut aâ—way their foreskinnes In many placeâ— also beside did God flatly commaund alâ— parentes to vse it to their children Iâ— the 6. to the Hebrues mention is madâ— of the parts of the Catechisme then vsed the ancient Fathers haue carefully traâ—uailed in this exercise all well ordereâ— Churches haue euer had their Cateâ—chismes which we also haue and reade therefore no newe deuise Que. What be the partes of the Catechisme Ans The parts of the Catechisme are these two generaly doctrine discipline vnder doctrine these foure contained to wit The law of God a sum whereof is in the ten Commaundements Faith a sum whereof is in the 12. Articles Prayer a forme whereof is the Lordes Prayer The Sacraments Of these partes in order afterwarde Now to some questions in your booke And first Que. What is the cheefest thing which euery one ought to be most careful of so long as they liue An. Euerie one ought to be most carefull of these two points first and chiefely how to be saved in the day of iudgement before Gods iudgement seate and so to come to life euerlasting Secondly howe to liue according to Gods holy will during our life in which two pointes wholy standeth
knowledge sake of Christ Iesus his Lorde and did iudge them to bee doung that he might win Christ And certainely what heart of man or woman soeuer knoweth God indéede what he is in himselfe and to all men and particularlie to it many thousande wayes as impossible it is it should not loue God againe aboue all and euen grone that it can loue him no more as it is vnpossible fier should want heate or water moysture Que. What braunches hath the loue of God springing out of it Ans Whosoeuer loueth God loueth also his worde Psal 119. vers 103. Luke 10. 1. Thess 5. 1. Iohn 3.17 Psal 15.1 the ministers of the worde the poore and all that feare God for these with such like are the braunches of the loue of God which if they be not in man and woman certainely neither is the other in them it selfe And as these all are commaunded so are the contraries forbidden and condemned â—y this Lawe What the contraries â—re beside that by these they may bée â—nowen they are expressed more fully 〈◊〉 the examination of conscience touâ—hing the same annexed at the ende of â—his commaundement Que. What is the second duetie that â—olloweth of the knowledge of God Ans To feare him aboue all Que. What feare is meant here Ans Indéede in the Scripture the â—eare of God doeth vsually signifie all Religion but here it signifieth onely a â—art of the worship we owe vnto God Que. And what is it Ans This feare is a reuerent awe â—f God whereby we are loth to offende â—im both because we loue him and beâ—ause he is able to punish vs. Que. This seemeth to import some â—ifference of feare Ans Verie true it is For there are â—wo kindes of feare of God one a serâ—ile feare dreading punishment anoâ—her ioyned with loue of God called a â—â—nlike feare and this is meant here Que. Howe may we knowe whether this true feare of God be in vs or no Ans Truely as we knowe there is fire by the smoke and that a man liueth by his breathing so we may knowe by the effects that the feare of God doeth bring forth in them in whom it is whether it be in vs or no Que. Why what be the effects Ans As the banke doeth kéepe the water from ouerflowing so doeth the feare of God in man or woman kéepe out sinne that it spred not as otherwise it would We sée it in practise prooued before our eyes For when Pharaoh king of Egypt Exod. 1.17 commaunded them to kill euery male childe that was borne of the Israelites women what kept out this cruell murther both from hand and heart but this banke the feare and awe of God more than man for so saith the text the midwiues feared GOD and therefore did not as the King commanded them The like may we sée in Iob who saith Gods punishment was fearefull to him Iob. 31.32 therefore he oppressed not 〈◊〉 fatherlesse In Ioseph also verie noâ—â—blie whose heart nor bodie filthie aâ—â—lterie with his mistresse could staine Gen. 39. â—â—cause this banke of the feare of God â—as so strong and good in him Lastly â—â—e scripture prooueth it plainely to vs â—hen in seuerall places it ioyneth to â—â—e feare of God a departing from euill 〈◊〉 an inseparable effect thereof Iob. 28. For â—ost assuredly it is so If wee nothing â—â—part from our olde sinnes and yet say â—e feare God we lie and there is no â—â—ueth in vs. Que. If then in this viewe of the efâ—â—cts of it we finde that either it is not in 〈◊〉 yet at all or at the most but verie liâ—â— howe may we obtaine it or inâ—â—ease it Ans First a verie good way to bréed 〈◊〉 increase this reuerent awe and â—are of God in our selues Howe the feare of God is gotten is an often â—â—d earnest meditation of Gods power 〈◊〉 he is able to deale with vs to puâ—â—sh vs and plague vs if we doe not â—are him and this we learne by these â—ordes of Christ Feare not them that can kill the bodie Math. 10.16 and then can doe no more but feare him that can cast bodie and soule into eternall fier For they sound vnto me as if Christ had saide thus marke howe farre Gods power excéedeth mans power and howe much more fearefully he is able to punish you than man can and let this great power of the Lorde ouer bodie and soule to caâ—â— them both into hell for euer make yoâ— feare the same God aboue all and stanâ— in awe of his maiestie And assuredlâ— if we had grace to thinke of his poweâ— indéede effectually it would maruelouâ—sly profite our soules to this ende Seâ—condly another good way and meaneâ— is a due meditation of the great merâ—cies of God prooued by the Psalme With thee there is mercie Psal 130. therefore shalâ— thou be feared And lastlie by diligenâ— learning the worde of God preached oâ— read vnto vs. For so we reade in thâ— Lawe Gather the people together men women and children the straunâ—ger that is within thy gates that they may heare and learne to feare the Lord Sée howe he saieth by hearing men learne this feare of God and bréede it or increase it Que. When is the feare of God to be learned Ans At all times but especially when oportunitie either of teaching or learning doeth serue vs. For that we ought to take oportunitie of teaching our sauiour Christ himselfe affirmeth saying Yet a litle and the light is with you walk while you haue the light And that we should then learne when we our selues are able and apt to learne the wise man sheweth in these wordes Remember thy creator in the daies of thy youth Ecclesi 12.1 before the euill daies come and thy yeres approche wherein thou shalt say I haue no pleasure in them Also the often and sodaine losse of hearing and séeing by sundrie occasions doth vehemently admonish vs to take time while time is and learne to feare God while we may For to day we can reade per aduenture our selues if not yet at least heare others but to morow who is sure hee shall eyther haue eies to sée to reade himselfe or sense of hearing to heare others Therefore againe take time when we may Que. What is contrarie to the feare of God Ans Too much to stande in feare of men and their threats so that by them wee are driuen to any vnlawfull things Too much to feare God himselfe and his iudgements as desperate men doe which nourish no hope of his mercie and goodnesse Thirdly securitie and too litle feare of God with many such moe All these are contrarie to that true feare of God which we speake of and are as well forbidden here as the other is commaunded Que. What is the third duetie of this commaundement Ans Thirdly we are here commaunded to make our prayers to none but to God Que. Howe may it bee prooued that onely God
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
reason Looke how the Lorde forbiddeth the rearing vp of a piller so doth he forbid the making of images for he ioyneth them here in one prohibition but he doth not simply forbid in all respects the rearing vp of a piller therfore neither the other The seconde proposition is prooued thus Gen. 28.18 Iacob pitched the stone on ende that had lien vnder his heade all night powred oyle on it and calleth it Beth-el the house of God Iosue 2 Iosua commaunded by the commaundement of God twelue stones to be pitched vp Samuel pitched vp a stone also betwixt Mispeh and Sheu 2. Sam. 7.12 and called the name thereof Ebenezer Therefore not the rearing vp of a piller but the rearing vp of it to be worshipped idolatrously was forbidden Euen so of images For as I sayde they are ioyned of GOD in the place of Leuiticus as thinges like equally forbidden A most notable place also for the proofe hereof is that in Iosua where the Israelites woulde haue warred vpon their brethren Iosua 22. if they had erected that altar for religion which in déede they did set vp for a ciuill vse as there you may sée Besides all this doe wee not sée that GOD himselfe commaunded the Cherubims Lillies Pomgranetes Oxen Lyons and such like pictures to bee made and sayth he had giuen his Spirite to Bezaliel Exod. 25. whereby he might haue vnderstanding to worke all these workes Nowe thinke with your selfe would GOD eyther haue commaunded images to be made or ascribed the abilitie to doe such woorkes to the grace of his Spirite if in this commaundement giuen and published before the time he had simplie forbidden the same in all respectes It can not be vnlesse GOD should be contrarie to him selfe and therefore the Turkes or whosoeuer else so thinkes are deceiued The same might yet further be prooued by the commaundement of GOD to make the Brasen Serpent and by Christes not finding fault with Caesars image vpon the money that was shewed him and many proofes moe if néede were For the seconde opinion of them that thinke it lawfull to make any picture yea euen of GOD himselfe and to set them vp in Churches so long as no worship is doone to them as they are bare images there is great cause why they should be gainesaid and resisted euen in both But especially in the first for they oppose themselues to the true sense of this commaundement to diuerse other plaine Scriptures to the nature of God to reason and to the iudgementes and practise of godlie men as by particular viewe of euery one appeareth The sense of the commandement against it For touching the true and direct ende of this commandement it hath béene said before and is most true that it is chiefly to forbid al pictures of God as the most grosse blindenesse and impietie of all other bicause he may not be imagined to be like either man or woman or any other creature Other Scriptures He neuer was séene and therefore can not be painted or pictured like any creature Deutro 4.15 Esa 40.18 Acts. 17.29 but with a breach of this commaundement For other places of the scripture plainly forbidding the same I haue quoted them before nothing can bee more expresse Thirdly they oppose theÌ„selues to his nature Nature against it which is such as no heauenly creature can resemble much lesse any earthly no natural thing much lesse any artificial And to set vp a picture of God not like him whether it be to offende him and to dishonor him if otherwise we cannot conceiue it let vs iudge by our selues who quickly woulde take it in great snuffe if one picturing vs should make either the eies too great the nose too long or high the eares mouth armes hands or any thing wrong Yea we would burst it in pieces bid away with it and not abyde the sight of it Yet dare we abuse the God of heauen our creator and maker and set vp 20. thousande pictures of him in seuerall places neuer awhit like him for it is vnpossible they should be neither one like another O Christ open our eyes that we may sée this vanitie and the sinne of that church that maintaineth this as good For truely it is fearefull thus to play with the Lord whom neuer eyes sawe nor can see as he is in nature and beâ—ng Fourthly they do against al reason for God is a spirite Reason against it and therefore â—annot be pictured God is infinite and â—herefore cannot be pictured God as often hath beene saide was neuer yet â—éene of any and then how is it possible â—o picture him Youth and age length â—readth thicknes white or blacke this â—ember or that these are not things â—â—cident to the Godhead and therefore â—mpossible in verie reason to picture God Last of all they oppose themâ—elues both to the iudgement and pracâ—ise of the Godly in thus doing All practise of the godlie against it For to omit the iudgements of the Prophetes and Apostles so lately quoted crying against this impietie It is verie worthie noting that the auncient Father Damascene a defender of other images and pictures greatly yet saith Deum conarivelle effingere Lib. 4. cap. 8. rem stultam esse impiam non enim imagines Deus admittit To goe about saith he to picture God is both a verie foolish thing and a wicked For God may not be pictured And if you marke the practise of the godlie I pray you of all those notable visions and manifestations made vnto them which of them euer went about to make a picture Surely if they would not euer presume to picture God in that manner that they sawe him and talked with him because they well knewe these were but sparcles as it were of his glorie and maiestie that they sawe and hee in nature a farre other thinâ— than euer he appeared vnto them or they able to beholde if he had doone it howe shall we beholde nay O Lorde what blindenesse is it in vs to set him out as we list our selues and euen as euerie sinnefull man and rude painter pleaseth Therefore I trust we sée this to be a fault and euen forbidden in this seconde commaundement to make any image of God himselfe The thirde opinion of them that thinke there is a lawfull vse of some Images and pictures though not in reâ—igion is most true otherwise were the â—ift cunning and abilitie to doe these things by painting caruing grauing or such like a wicked thing when as yet we heard before that it procéedeth of Gods â—pirite either in Bezaliel or whosoeuer â—lse indued with it But then hereupoÌ„ ariâ—eth another questioÌ„ as namely whether â—mages pictures in churches may not â—e had though we put no religion in theÌ„ Wherunto we may answere that howâ—oeuer it be tollerable in some mens oâ—inions and a thing indifferent to haue â—ome sort of pictures in the Church for 〈◊〉 ciuil
are Dauids spéeches most of them to be reduced Others are pleased with this answere also that Dauid had the gift of prophesie whereby hee might sée and say more than we may safely followe hauing not the like gift in vs. Que. What if I heare a man commit anie of all these Ans Certainely they that in zeale of heart and loue to the offender doe not rebuke the abuse of Gods name as their calling alloweth them doe also sinne against this commaundement So doe they againe that being vtterly vnworthy take vppon them rashly or couetously the calling of the ministerie as they also who admitte such into the same Malach. 1. The Prophet is plaine if wee marke him in this case And to speake much in a worde that wee may sooner ende by a carelesse and a wicked life is the name of GOD greatly prophaned For the Lorde sayth You shall kéepe my commaundementes and doe them Leuit. 22.31 neither shall you pollute my holie name Where wee plainely sée that whosoeuer doth otherwise than GOD commaundeth polluteth his name And let seruauntes count their maisters worthy of double honour sayeth the Apostle 1. Tim. 6.1 that the name of God and his doctrine be not euill spoken of And more néere goe other places when it is saide Deutro 28.58 15. c. Thou shalt obserue and doe all thinges c. That is thou shalt bende all thy thought and care vppon this howe thou mayest kéepe my lawes and statutes Whereby wee first sée excluded all fayned and carelesse walking in the waies of the Lorde and that the Lorde regardeth him that trembleth at his wordes Secondly we sée by it not onely Atheistes but euen euerie one that is not touched with a great desire by their good life to glorifie God to be guiltie of this law And therefore we may hereby cease to maruell at the afflictions of those men in whose liues we haue spied no great outward offence For albeit they haue not greatlie to mans eyes offended yet if they haue not obserued to kéepe his statutes that is carefully feared and fled euen from verie little breaches the Lorde hath iust occasion to punish their coldnesse Last of all the neglect of those meanes that God hath appointed for welfare either of bodie or soule is a breach of this lawe For the words and workes of his wisedome may not bee refused as néedelesse which were to detract from his wisedome but with all thankefulnesse and readines imbraced that in so doing his wisedome may bée honoured And thus doe you sée in some part the breadth of this commaundement Que. What then remaineth yet to consider Ans These wordes thy God are not to bee passed ouer without some profite to vs and verie well may wee sée in thē that our obedience ought euen in this commandement also to procéede of loue an loue ought to make vs most carefull to please the Lorde Then are we to weigh the reason annexed namelie that the Lorde will not holde him guiltles that taketh his name in vaine which is as great a threatening as may be For all our helpe standeth in this that the Lord in Christ pardoneth vs and will not charge vs with our faultes which if hee will not doe but enter into iudgement with vs néedes must we die and abide eternall woe Therefore howe shoulde this reason mooue vs all and euer to a reuerent regard of his name Que. Nowe then I pray you as in the former shewe mee how I may fruitfullie vse the cogitation of this discourse Ans In the examination of our selues by this commaundement what should we doe but euen lay before vs as with one sight we may sée then fully the seuerall branches nowe repeated of the same carefully waying in what case we stande if we should be iudged according to them And first to beginne with false and vaine swearing where is that man or woman that can excuse themselues in it Swearing Hath there neuer passed an oth from me in all my life but before the magistrate whē I was lawfully called thervnto Yes yes God knoweth both often and gréeuously hath my sinne appeared in this behalfe My spéech hath not béene yea yea and nay nay as it should haue béene but bitterly and vehemently earnestly and vngodlilie hath this tongue of mine added more Yea which was madnesse now I sée I haue sought to get and kéepe my credite with mortal man by swearing to loose it with my God by so offending But O cursed credite so gotten where were mine eyes where was my vnderstāding Whether is it better for the present time of mē to be beléeued of the Lord for euermore abhorred or with light vngratious people with whom othes be onely truth to abide a little deniall and of God my God euer for my obedience to be loued Yet haue I witlesse wretch made choise of the former manie a time and neglected the later For sworne I haue often to be beléeued when I shoulde haue abstained of God to bée loued If anie rebuked mée it was vnseasonable it was vnsauorie sure I am I liked not of it and sure I am I amended not by it Nay haue I not either excused othes to be no othes but affirmations or openlie euill spoken of so good admonition or at least secretelie in my heart disdained with scorne and iudged it foolish and precise curiositie What hath anie man to doe with mée Let euerie vessell stande vppon his owne botome if I sinne it is worse for me amende your selfe and care not for others These haue béene our speaches and such like I feare me in the impaciencie and ignorance of our heartes and therefore of swearing to say no more sinned wee haue and excuse wee want the Lorde graunt pardon to our trespasse If I looke at the rest am I able to say I am not guiltie in them No no not I nor anie fleshe liuing I am sure of it but that the Lorde for sinne will not let vs sée our sinne weigh our sinne nor grant vs iudgement to discouer our guilt For what man or woman may not the righteous God summon to his high courte and say Praying or Singing Thou art faultie of taking my name in vaine by praying Alas for my selfe I sée it in the time of mine ignorance I haue pattered often with colde affection for paraduenture I knewe not what I sayd thinking the déede doone to be seruice liked and the words pronounced all to bee well And euen nowe since the Lord hath opened mine eyes that I knowe it to be sinne to pray without attentiue minde vppon the thing I doe and without ardent affection yet howe harde it is to doe it euer and neuer to swarne or stray I find it yea euen impossible to my corruption For this thing and that thing is sathan readie to trouble so fruiteful an exercise withall and a thousande wayes he hath to make the minde to wander from the thing it
Christ made of the same god redeemed with the same price subiect to the same hell if they doe not c. Charitie requireth that we should haue a féeling of the paines of our seruants Deutro 5. Chap. 15. Thankfulnesse would acknowlege the mercy of god in making me master him seruāt whē he could haue don otherwise if it had pleased him And to cōclude if this rest we denie either to seruant or cattle we shewe there is no regard of nature in vs no pietie no charitie no thankfulnesse to God for our estate but the contraries of all these I woulde to God men woulde carefully thinke of this who vpon euery occasion can finde in their heart to sende horse and men cart and cariage too and fro on the Lordes day most wickedly Assuredly it will haue a smarting recompence in the end Que. The third and last end of the Sabaoth yet remaineth touching rest and exercises required I pray you what rest are we bound vnto and what special exercises on this day Ans Concerning the former it hath bin said before that there is required of vs this day a resting from our proper labors in our calling as your booke saith so farre as they are hinderances to that sanctifying of the Sabaoth that is required of vs. For in it thou shalt doe no maner of worke c. That is no maner of worke that thou canst not doe and attende also to the exercises commaunded for the Sabaoth as the artificer cannot worke in his shop and goe to Church to pray and heare the countrey man cannot both serue the Lord with his neighbours at home as he ought serue to his chapmen his solde Corne in the wéeke dayes also c. Therfore from these we must abstaine Now for the second thing namely the exercises demaunded at our hands many they are and hard of me or any to be either named or espied so large is the lawe of the Lorde But as I can I will lay before you some of them And first to begin withall forasmuch as without knowledge of God there is no loue of God without loue no faith without faith no saluation by God therefore it is a worke or exercise of the Sabaoth a duetie that we are straitely bound vnto in that day to attend to the knowledge of God by assembling our selues together into one place and there with feare and reuerence to heare marke and lay vp in our hearts the worde of God read or preached vnto vs. Que. How prooue you this Ans Doe you not remember the spéech of the Shunamites husband to her when her child being dead 2. Reg. 4.23 she desired an Asse to be sadled that she might go to the man of God What wilt thou do with him to day saieth he since it is neither newe Moone nor Sabaoth day Whereby you may plainly sée that on those holy daies they carefully resorted to the Prophets to be instructed in the will of the Lord. In the Acts of the Apostles againe thus we reade that The first day of the week Actes 20.7 that is on the Sabaoth day the Disciples being come together to breake breade Paul preached vnto them ready to depart on the morow and continued preaching till midnight In another place Actes 13.16 Reade Luk. 4.16 c. to the 21. verse After the lecture of the law the Prophets the rulers of the synagogue sent vnto them saying ye mē and brethren if ye haue any exhortation for the people say on with a number mo such places Whereby euidētly we sée the manner of kéeping holy the Sabaoth in those dayes Yet is not the going to the Church outward hearing of the word all but they are The good ground that heare the worde and vnderstande it Matth. 13.23 bearing fruite and bringing foorth some an hundred folde some sixtie and some thirtie Que. These places are plaine touching the custome of Gods children in times past and beside these very reason would teach vs that if God hath of set purpose in great wisedome appointed one day generally of all men and women to bee obserued surely he would haue on that day none to lurke at home in an hole withdrawing themselues from GOD from his worde from their brethren and from all commaunded exercises on this day and therefore in my opinion our recusantes as wee call them that is our refusing Papists to come to Church doe greatly offende I pray you what thinke you Ans I settle no sentence of them but what the dreadfull voyce of the eternall Iudge shall pronounce vppon them in his generall day to the horror of bodie and soule euerlastingly in the boyling heate of vnquenchable fire vnlesse they repent sée and amende their intollerable obstinacie against the Lorde For can it bee that the Lorde shoulde pronounce accursed all them that kéepe not euerie tittle of his Lawe Deutr. 27. vlt. and yet not punishe them that prophane his Sabaoth by withholding themselues from the Congregation refusing appointed dueties by GOD himselfe and at home or abroade in this corner and that vnder this hedge and that patter to themselues what God knowes they vnderstande not and therefore consequently what the Lorde detesteth and will assuredly charge them withall as sinne in that day of his Howe can wee heare these examples of Gods children purposely set downe in his woorde to teache vs and our selues perfourming no such duetie yet boldely presume of mercie What the best of them with all their learning coulde say for defence of this their follie haue wee not heard and may wee not reade Too childish and friuolous are their reasons to iustifie so great impietie I referre you to the reading of them your selues together with the answers made vnto them by the godly This onely my selfe I say that if I were a Papist and had to this day refused to come to the Churche to receiue the sacrament c. yet I assure you now séeing the weake grounds of these doctors for mo thā one had their heads about them though one beare the name I should begin to looke better about me and neuer pin my euerlasting estate in paine or blisse vpon so slender vngodly perswasions of peruerse men But what should we speake of reason which truly they haue not of their denial God and many a conscience of theirs knowe full wel that it is not any impietie which they are able to charge our prayer or preachings withall but a secret sworne or promised obedience to the forren Antichristian power of Rome without knowledge what they doe blindly consenting to do as others doe haue done for vaine glory and worldly spéeche amongst a fewe of their owne packe that maketh them obstinate against the Lord despisers of his Sabaoth rebellious against their lawfull and most gracious Prince her lawes vnkind cōtemners of the counsell of their dearest friendes breakers of their heartes whose liues they ought to loue increasers
heauen doth defend féede thée cōfort blesse thée is contented but in one day especially to be regarded vow with thy self in request of strength to kéepe it that to the Lord that one day shall be consecrated of thée obserued according to his will Que. These things thē thus passed ouer I pray you are these words Six days shalt thou labour c. a commaundement so that we sinne if we labour not on them al Ans No they are no commandement but a permission or a remission rather of so much right of the Lords For euer hath the Church vpon occasions separated some of the wéeke days also to the seruice of the Lord rested from their labors Which they neuer wold haue presumd to do if the Lord had commaunded to the contrary And euen now our holy daies commanded by publike order are not all to be misliked if to the glory of GOD and sanctification of his name they be bestowed as they are intended Therefore a commaundement I say they are not but a remitting of the Lords right who in déede might chalenge all Que. And for the 7. day it selfe may wee not in case doe any thing thereon because the words here are so in it thou shalt doe no maner of worke c Ans I haue said before if you remēber that the precise strict rest of the Iewes on this day was ceremoniall therfore now by Christ taken away that it bindeth not vs. And therefore touching your question and our estate in these daies vnder the Gospell very certaine it is that not euen in the seuenth day we stand so bound to rest but that in it also we may worke if either necessitie so vrgently requireth or the déede doone be greatly to the glorie of God Examples of the first are Dauid eating the shewebread 1. Kings 22. and the Disciples gathering and rubbing the eares of corne Of the second Christ himselfe healing on the sabaoth day many which yet the Iewes thought to be vnlawful The discourse of Christ touching this point in the Gospell is very woorthy noting wherein he flatly and strongly refuteth this superstitious conceit of the sabaoth in the Pharisees and all other by diuerse argumentes as first by the example of Dauid aboue named Secondly of their lawfull practise they circumcised children and slewe their sacrifices c. on the Sabaoth Thirdly by the testimonie of Osce I will rather haue mercie than sacrifice That is loue to our brethren than outward seruice Fourthly from the lesse to the greater it is lawfull on the Sabaoth day to pull out a brute beast that is fallen into a pit or is in such like danger as néeds it must be helped or else it perisheth therfore much more a man c. By all which you sée that man is not made for the Sabaoth but the Sabaoth for man And euen in the right of our Christ wee also are in some sort Lordes of the Sabaoth as in it to doe what vrgent cause constraineth in déede and may not conueniently be differred Que. Here is named in the wordes of the commandement the straunger that is within the gates I pray you therefore howe farre thinke you this bindeth vs Ans I doe willingly still tell you my opinion in euerie thing my selfe and you also I trust readie to yéeld to better aduise when we shall heare it For my part I sée not how we may aunswere it to the Lorde if being priuate men and householders we suffer within our gate to lurke and lie hid and that refuseth to obey the Lord in the sanctifying of this day as is commaunded to the glorie of his name after that such meanes haue béene vsed for the reforming of them as possiblie we can And the more I wey with my selfe that most straite law of the Lorde for execution of them that should séek to estrange any from the true God Deut. 13. the more I am confirmed by the verie end equitie and meaning of it in this opinion against al affection of kindred aliance friendship or whatsoeuer Reade the words mark the zeale which God requireth in al men towards him when as no meanes will reforme our friends but they stil peraduēture tempt vs. And then by the way let it not passe vnmarked I pray you howe straitely all masters and mistresses stand bound to sée that the Lorde be honoured not onely in themselues but by manseruaunt and maide seruant olde and young in their houses of discretion of the Sabaoth day séeing God of purpose nameth them And sée againe how this naming of the straunger doubleth the bond more vpon vs. For by comparison if we stand charged with our stranger and guest much more with our daily seruauntes children c. it must néedes be and indéede wey it well Que. I am then thus I thinke satisfied in euery point of this commaundement neither doe I remember what further to aske you herein Ans The commandements of the Lord saith Dauid are exceeding broad neyther in déede is any man able so to laie open any one of them but iudgement by the gift of God increased more may be séene and espied in them but thus much nowe shall suffice for my measure this only added that this reason drawen for the Lordes owne example who rested from his worke on this day ought greatly to mooue vs to the carefull kéeping of it as euen the very first worde also of the Lawe for if you marke it he doeth not say Kéepe holie the Sabaoth day but Remember to keepe it holie that is haue an earnest care of it and in any case forget it not but remember to kéepe it holie And thus much of this Commaundement The examination of the conscience The profitable vse and application of this commandement is to wey and duely consider that it is the Lawe of no man but of God the chiefest lawegiuer the wisest most righteous and most able to reuenge instituted of purpose by him for these and such like ends First that we should wholy consecrate as that day ourselues vnto the Lord his seruice hearing reading meditating those things which might lay before vs the goodnesse of almightie God toward vs and our great ingratitude to him againe with all other sinnes whereby we haue prouoked him to wrath stirring vp our hearts to true repentaunce for them and amendement of the same Secondly for the ease of seruants cattell which otherwise by the vnmerciful gréedinesse and crueltie of some might happily be abused Lastly to expresse and lay before vs some shew of that spirituall and eternal rest in heauen which we all so looke and long for Then these thinges considered to call to minde howe often and grieuously wee haue offended against euery one of these as against the first by absenting ourselues from the Church What it is to be absent from Church and place of common prayer and place of common méeting when wee might haue béene present if
matter in the eare of an other against any body which yet if it had bin mine owne offence I woulde willingly haue wished conceiled couered Hath this hart of mine caried euer the loue in this respect that true tender regard of my brothers credit the possibly it might or of duty it should O the God of gods be mercifull vnto vs and deale not with vs according to our sinnes neither euer reward vs according to our iniquities For I am sure I may speake it in truth yet in sorow against all flesh that liueth we are guilty we are faulty in this behalfe We snub not our heartes when we sée their want of loue prouoke our tongs to speak vnlouingly We say not in our selues with a pause vpon the matter what am I about to say to whoÌ„ of whoÌ„ to what end Wil it hurt him or profit him what is my desire how wold I wish if his case were mine so foorth but headily vnaduisedly I feare vnlouingly we speake what we list almost say with the wicked Psalm our tongs are our own who shal control vs Therfore I say again for this branch of murder by the tong the god of mercy be merciful to vs truly teach vs both how we sin in it how we ought to be reformed of it For reproches how stand we Reproch Haue we neuer cursed the deafe nor put a stumbling blocke before the blind That is haue we neuer insulted ouer any maÌ„s infirmity or vnkindly reproched him with his imperfectioÌ„ O spiteful tongs of ours how passe they the bonds of loue herein It is our pleasure to bewray the wantes of others it is our pastime to gréeue their spirites and tâ— gaule them for theÌ„ yea wee glorie in their ignominie wee swell in conceit of our selues when we sée them and we stretch out our necks and lift vp our hautie eyes when wee passe by them Their weakenesse is our boast all the day long haunting them riding them as we vse to speake in euerie corner and as verie Pharisies wée are in an other case wee looke at their wantes wee exalt our selues and in pride wee speake it or at least inwardlie thinke it wee are not as those séelie Idiotes are Rare is that man and woman that with a tender heart comforteth and couereth whoÌ„ they sée to néed as they wishe their owne wantes with the sufficiencie of Iesus Christ couered from the wrath which they deserue But I trust for the time that is to come it shall neuer bee verified of vs which wee haue heard before out of Salomon spoken that The maÌ„ which is accustomed to opprobrious wordes Prou. 23.15 will neuer bee reformed all the dayes of his life Prou. 28.13 And for that which is past the God of mercie wipe it out as hee hath promised Let vs consider the mockes and tauntes that haue passed from vs euen with ioy in our wittes that wee coulde so doe and euerie speach so néere as wee can whereby our brethren haue receiued harme priuately or openly in place of iustice or out of it And are we then vpright before the Lorde touching the murder of the tongue Psal 7.32 Blessed is the man whose vnrighteousnesse is forgiuen and whose sinne euen in this respect is couered The murder of the heart remaineth wherein wee are to wey howe we haue euer vppon anie occasion suffered mislike to growe within vs of our brethren or anger or harred or enuie reioycing at other mens falles desire of reuenge crueltie or bitternesse pretermission of oportunitie or anie other braunch thereof and whether through our negligence and suffering Satan to créepe vppon vs euen all these almost haue not béene within vs at one time or other one pulling on an other as thinges vnseparable Howe hath misliking of some and we well knewe not why made vs apt to anger with anie thing which they did often displeased with them more than we should How hath anger beeing lodged too long changed his nature and become hatred in vs Howe hath hatred hatched vp enuie and desire of reuenge Howe hath enuie wished the fall of others spited their good whatsoeuer it was ioyed at their miserie if wee liued to sée it Howe hath desire of reuenge pricked vs to the thing it selfe nurced vp crueltie and ouer great seueritie What wantes haue we showed of tender compassion and comfort to the comfortles What prolonging haue wee made of the good which wee haue doone and howe careleslie haue wee passed many an oportunitie to doe our dueties in kindenesse to our brethren Alas then where is the perfection of our loue where is the innocencie of our life where is that integritie of ours touching this commaundement which we dare present of it selfe to please before the Lord Our heartes are stayned our tongues haue strayed and euen our handes also peraduenture against it â—aue gréeuouslie offended Let vs â—hinke of it and the Lorde giue vs â—eartes effectuallie to féele it For the â—ight of sinne can neuer hurt vs when â—t causeth sorow and true repentaunce And to sée sinne to dispare we néede not â—ince Christ our Sauiour hath fulfilled â—he lawe for vs. The verie strength of â—he lawe is but conditionall damnatiâ—n if we will not be humbled if we wil â—ot repent but if wee doe then stepâ—eth Christ in with all his perfection â—nd presenteth himselfe to his father â—or vs then doth he iustifie and who can condemne then will hee saue vs and what can loose vs O that wee would â—herefore sée our offences against euerie commaundement and namelie against this O that wee woulde confesse them and leaue them as we can hereafter The Lorde giue it and the Lord grant it and so shal we liue with the Lord for euer The seuenth Commaundement Thou shalt not commit adulterie Question WHat is the meaning of this commaundement The act Ans First there is forbidden all adulterie fornication and other vncleanesse in our bodies saith your booke which néedeth no proofe besides the plaine wordes of the lawe and that print which in his conscience euerie one carrieth about yet hath the author added some for more strength against the frowarde which I leaue to euerie one to read by theÌ„selues Secondly there are forbidden all vnpure thoughtes and lustes of the heart For as in the other commandementes it hath béene sayde The thought so is it to be thought of againe in this The lawe giuer is spirituall and therefore this law Besides it is testified in plaine wordes that not onelie he is guiltie of this lawe which committeth the act but hee also which looketh vpon a woman and lusteth after her Math. 5.28 Thirdly the Apostle placeth chastitie in bodie and mind and therefore the contrarie is incident both to bodie and mind Nay in verie truth man is rather that which he is in mind Man is that which he is in heart than that which he is is
nowe adaies of gods iust plagues vpon this sinne But I will not runne ouer them nowe Easilie may they be turned too in our owne Church storie Onely these two I cannot omit First how Hamelton the Scot being brought vnto his death by the false accusation of a false Frier called Campbell when he was in the fire cited and summoned the sayde Frier to appeare before the high God as generall iudge of all men to answere to the innocencie of his death and whether his accusation was iust or not betwixt that and a certaine day of the next moneth which hee there named and ere that day came the Fryer died without any remorse of conscience that he had persecuted the innocent And secondly howe Calice men in the daies of King Henrie the 8. being falsely accused escaped safe from the danger of such witnesses and they themselues a iust plague vppon their iniquitie hanged drawen and quartred ere they went home Therefore let vs euer tremble to prouoke the Lorde by this sinne let vs speake a trueth if we doe speake at all and shame to lie euen of the deuill The daily beggeries discredits shames and deathes strange and fearefull of such as haue made no conscience by false witnesse bearing to pollute their consciences ought mightilie to moue vs and verie effectually to perswade vs neuer to doe it For God to vs as he hath béene to others will most assuredly shew himselfe either at first or at last at one time or other when our sinne is the same and he no changeling in his nature at all And thus much of this commaundement The Application NOwe let vs weigh the guilt or innocencie of our soules if the Lorde should call vs to an account for this his lawe Generallie wee sée the care that should be in vs to preserue the credite and good name of all men and what heart so dull or dead and past all féeling that it doth not espie euen a generall want in it selfe concerning the same Generally all trueth would the Lorde by this lawe haue loued cherished and maintained and the contrarie hated shunned and auoyded but what eie so blinde that cannot sée the course we commonly take and the race wee wholy runne to the maintaynaunce of the vice and rooting out almost of the vertue from amongest vs But consider the particulars one by one and so shall we reape most profit Haue you neuer in all your life testified of your neighbour an vntrueth publikely for fauour or gaine or hatred or any cause whatsoeuer Haue you neuer slipped neither in your owne behalfe nor your friendes nor your towne and liberties nor anie way But haue euer dealt in all the testimonies that euer you gaue as you dare abide gods searching eie to iudge you Consider well the matters that you haue dealt in remember the times past remember the sutes that haue béene made vnto you and peraduenture the rewardes that haue béene offered you also and if you be cleare and no way to be touched though God sift you neuer so narrowly be glad and giue God praise But if you can not if you may not if you dare not cleare your selfe both because a guiltie conscience accuseth you within and because both men and matters may be produced and named for whom and wherein affection hath led you giftes corrupted you malice incensed you sin stayned you then sée it sée it in the feare of God and thinke of it confesse it was naught acknowledge your blemish consider this lawe that so flatly forbiddeth it tremble vnder the hande of the God of heauen that hath euer plagued it either by one way or an other in a mans selfe or his séede in this worlde or the other And so by the grace of God shall sight bréede sorowe and amendment of life hereafter Fie of that affection that damneth our soules wo worth the gaine that getteth vs hell And accursed is that iuror and witnesse that so respecteth his present purpose as that hee casteth away the care of God of life of hell of death of ciuill honestie fame and good name in his countrey and dwelling neuer able after to come in companie where hee may not feare the touch in talke of his ill dealing Certainely certainely if a good name be aboue gould and siluer a false witnesse is the drosse and dregges of the world that the Lorde hateth and euerie honest heart verie perfectly loatheth The next branch that breaketh our obedience and dutie to the Lorde in this lawe is lying Lying the foule filth whereof hath in part before béene displaied and opened And nowe it remaineth but to consider our course and how gréeuously guiltie we are before God of this ougly vice Where is that man that woman that aged or younger that will cleare themselues from all blotte or staine in this behalfe Doth not euerie maister in his man euerie mistres in her maide finde it mislike it hate and abhorre it Doth not euerie estate finde it in other And God in vs all to the iust incensing of his wrath and furie against vs If we can cleare our selues let vs if we can not where is our righteousnesse where is our perfection where are our merites Nay why dread we not the death that is the desert of lying lippes O sift and search the guilt of guilefull tongue couer it not excuse it not remember what I haue sayde of it before mocke not God dallie not with your damnation hate to bee the childe of the foule fiende and with sorowe in trueth for passed securitie flie with perseuerance for euer hereafter so sinfull iniquitie Truth may be blamed but it can neuer be shamed yea euen man in the ende shall like it and God for euer blesse it and crowne it There followe then in the booke as particulars of this generall flattering Flatterie c. and dissembling and telling false tales behinde our neighbours backe Concerning the first what should I say Should I aske whether you haue or doe offende should I make a question of it or bring you into doubt with your selfe whether you haue héerein faulted or no Alas howe want I rather words to moue vs to repentance than proofes of dayly practise to conuict vs of transgression Helpe Lord Psalm 12. helpe may I truly say with Dauid for good and godly men doe perish and decay and faith and trueth from worldly men is parted cleane away Who so doeth with his neighbour talke his talke is all but vaine for euerie man bethinketh how to flatter lie and faine But what followeth Certainely euen that which we shall finde if God by his grace change not our heartes to more sinceritie For we make no conscience to lie to flatter to fawne to halt to â—ogge to glose and dissemble honestie pietie friendshippe and fauour loue and obedience faithfulnesse and trust and whatsoeuer may be profitable to vs euen from morning to night from we rise till wee goe to bed and then howe
our thoughtes offende and what most carefully we are to take héede of Also I further consider the maruelous care and strict regard that euerie Christian man and woman ought to haue of their senses séeing all euill thoughtes are forbidden For it is the eie and the eare that sendeth in sinne in store into our hearts and neuer shall we haue the one reformed vnlesse there be a stable couenaunt made with the other Iob. 31.1 The heart will conceiue wickedly if the eies fréely behoulde vanities But checke the one and ye stay the other maruelouslie And no more quench you the fire by withdrawing the wood than assuredly you staie the course of wicked conceites when you watch and warde well ouer your senses Que. But I pray you what shall wee thinke of dreames which seeme to be sinnefull and we cannot amende them Ans We must consider the causes of them and thereby aswell as we can growe to some right conceit of our offending by them and in them The causes are either inwarde or outwarde and of inwarde either the minde it selfe or the bodie For often doth the minde the bodie sléeping and the senses resting remember those thinges which it waking conceiued and either desired or feared Also the diuerse complexion and temperature of the bodie occasioneth diuers kindes of dreames whereby the physition will guesse the nature of the bodie and causes of disease in the sicke Cholericke men will dreame of fires and downefaules Melancholicke men of monstrous and horrible thinges The phlegmatike of waters and dull matters And the sanguine of pleasant and comfortable euentes The outwarde causes are also diuers as the influence of the heauens the circumstance of elementes necessitie and want some hapning chance and such like Thus doe hungry men dreame of meat drunken men of moysture and so foorth Quae vigilantes cogitauimus ea solent postea dormientibus obuersari sayth one That is Such thinges as waking wee earnestly thought of euen such thinges often wee sleeping dreame of Aucupibus volucres aurigae somnia currus The fouler dreames that birdes he takes And carters cart his visions makes Therefore these things thus knowen and weighed if we dreame wickedly to name no particulars let euerie one consider well what occasion in him selfe he can finde of the same and if his owne disorder either in dyet or spéech or meditation or anie way hath done it then néedeth he none to tell him his conscience is a thousande witnesses hee hath offended Thus answered Gregorie byshoppe of Rome when he was writ vnto for his iudgement of this matter and if I can find in my selfe none of all these to procure it in me yet knowe if it be euill it is a frute of corruption and weigh well the lawe of the Lorde in this behalfe laide downe Plutarch saith Leuit. 15. Honest dreames are an argument of vertue in a man and then me thinke in reason a contrarie effect should bewray a contrarie cause The same man saith Peruersorum somnia semper turbata De virt viti Plutarch Euill mens dremes are cōmonly troublesome But I referre you for more of this to others And this onely I say againe the bodie well ordred and the minde well occupied hardly shall our dreames feare vs for euill Que. What nowe then might be the affirmatiue part of this commaundement Ans If thus wee sée all wandring wayes from vpright integritie be they but euen in thought and that also in the least degrée without any consent to be by this lawe condemned as impure what should we sée on the contrary part to be commanded but euen a full perfect and absolute conformitie both of minde will appetite and whatsoeuer is in man to the lawe of God That which Moses in these words describeth Thou shalt loue the Lorde thy God with all thy heart Deutro 6.5 and with all thy soule and with all thy might Luke 10.27 and our Sauiour Christ doth adde vnto it for plainenesse sake with all thy thought That also which S. Paule describeth thus This is the will of God euen your sanctification 1. Thess 4.7 and that yee should abstaine from fornication that euerie one of you shoulde knowe howe to possesse his vessell in holinesse and honour and not in the lust of concupiscence and so foorth From which exact perfection looke howe farre our conscience truely awaked doeth tell vs we are wanting euen so farre accursed stande we before the Lorde for not fulfilling all if wee had not a Sauiour Que. Is there anie punishment outwarde appointed to this lawe Ans No and that because man can not iudge the guilt of hidden heart But it suffiseth to feare any man that feareth any thing to consider that the spiritual punishment allotted vnto it as to the rest is eternall death and endlesse torture both of bodie and soule for euermore in flame of lasting fire Onely one storie that I remember there is recorded of some outwarde execution vppon an inward thought and that is of Glaucus King of Sparta Herodotus who for conceiuing but a thought to retaine Milesius his pledge committed to his kéeping yet not dooing it was vtterly destroyed both he and his and so foretolde by the Oracle whereat he asked counsell The Application LEt vs weigh now well what hath béene sayd I beséech you and neuer spare to speake or feare to confesse if not openly before the worlde yet secretly in our heartes vnto the Lorde what due regarde of passed course compared with this lawe shall make vs sée Though we were able which yet neuer any could but Iesus Christ to stande cleare before the Lorde in all the former preceptes either for déede or thought yet are we neuer able to say wee are cleare of this For consider hath there neuer thought but good crept into that heart of yours within at no time since the day that you were first able to thinke a thought till this present houre weigh it well And what though you haue neuer consented to it yet wo wo vnto vs for consent wee sée neuerthelesse by this lawe of God that we are but gone For here is condemned the verie entrance and beeing of anie vile conceit within vs for any time though vpon some better wakening we repell it and abhorre it and thrust it away without his act And who is able to say he neuer thought awry in the least maner or measure that might be Nay what conscience cryeth not if it be a litle rowsed that in verie fearefull manner measure we haue all herein transgressed and offended Call out our houses and chambers wherein and vnder which we haue liued aske the fieldes the gardens the walles and hedges where we haue often walked summon the seates where we haue sit examine the pillowes whereon our heades could take no rest what guilt against our heartes in this behalfe they well can witnesse euery one of them Shall they not speake first one by one and
obserue his will We nowe knowe not our actes onely but our inwarde thoughtes must euer be holy we now knowe many meanes that leade to offence heerein and that euen the meanes must also be eschewed Nowe then if we liue as in ignorance wee did scorning at counsell cleauing to our pleasures and reiecting the Lorde and his lawe shall we escape He that knoweth his maisters will and doth it not shall hee be vnpunished Marke what I say and pray euer to féele it as the wrath of the king bad heate the furnace seuen times hootter than eâ—er it was to consume the men that withstoode him to his face for truth so shall the wrath of God that made this lawe cause hell to be hette 70 times 7 times hotter for vs if wilfully after warning and maliciously after knowledge we oppose our life against it That is he shall multiply the paines of hell vppon vs for these pleasures of our fleshe that swéete sinne may haue bitter and sower confusion for euermore Nowe the God of heauen giue vs sense and féeling the Lorde of mercie touch vs with a taste of sinne by the viewing of his lawe For we cannot alwayes liue and thus dally with our owne soules neither standeth it with the nature of our God who is iust finally to forgiue vs though he long forbeare vs vnlesse we amend But he must haue his iudgement and we must haue our torment as sure as we liue Nowe doeth hee wish vs to consider our wayes and to turne our feete into his testimonies his warninges waste and his wrath increaseth if wee settle our selues against him Yet O howe I feare wee will wilfully doe it For it is so swéete and so incident to vs which this lawe forbiddeth that a thousande to one we forsake the Lorde The allurementes I haue named wee will neuer withstande no wee will not heare of it that they cause vs to fall But pleasing this fleshe for the time wee doe vse them wee will neuer espie the paine that will followe them Yet why should I feare since God is of power to pierce anie hart and hath promised to doe it if wee heartily begge it O Lorde I hope thou wilt worke with vs that by this lawe we may sée howe we haue offended thée and what héereafter we must more eschewe the one with sorrowe and true remorse the other with faith and continuall care Then shall thy Christ and our comfort who in our flesh fulfilled the lawe for vs couer with his righteousnesse all our sinnes against it Then shall sinnes past in his bloud be forgiuen and wee by him euer héereafter strengthened Then we shall order our eyes with a carefull heart we shall set a watch before our mouth and keepe the dore of our lippes all false inticementes to forbidden lustes wee shall gladly refraine and so escape the sinne it selfe the better This I say good Lorde we shall doe if thou worke with vs that is thou and thy power and thou and thy mercie shall doe it in vs. Which voutchsafe O father of heauen for thy vnmeasurable vnsearchable goodnesse sake Amen The eight Commaundement Thou shalt not steale Question HOwe can this commaundement possiblie stande with that opinion of communitie Ans Indéede no way for it manifestly ouerthroweth so vile an imagination and sheweth the distinction of dominions propriety in things was and is the ordinance of the Lorde For euerie prohibition sheweth an ordinance before established which should be obserued either in Gods lawes or mans though not alwaies expressely As the forbidding of murther sheweth preseruation of life to be the wil of God and the denyall of adulterie inferreth the liking of chastitie either in mariage or out So the forbidding of stealth which is an alienation of an other mans goods to our selues sheweth that euery thing is not our owne to take at our pleasure but proprietie in possession is the will of the Lorde For if all thinges be common there can be no stealth and so this law friuolous and to no purpose which God forbid we should affirme or thinke Que. Yet many haue bin of this opinion affirming that tyranny not diuinitie maketh this difference amongst men Ans It is verie true Yet I hope you sée how euideÌ„tly this law of God which I trow they will account diuinitie doth ouerthrowe them and their folly as do also all other lawes that may héereunto be reduced with many scriptures mo For as there can bee no stealth if all thinges be common and therefore this lawe of God as I saide in vaine giuen so there can be no buying or selling no borowing or lending no letting or leasing or any such thing amongst men if euery man haue like interest to take at his pleasure therfore the Lord God euen in these also greatly ouerséene for that he would troble himselfe to make lawes touching these matters when as no maÌ„ hath or ought to haue anie proprietie in anie thing more than an other Againe all the exhortations in the Scripture to almes déedes and to mercie toward the poore is friuolous for they haue as good right to take anie thing they want from anie man as the other haue to giue them But all these you sée are absurde and therefore the opinion and the contrary of it the wil and ordinance of the Lord. Que What is then the verie drift of this commandement Ans The verie end of it is this to bind our loue and care to our neighbors goods as before it hath béene to his life and things déere vnto him as his life For it cannot bee that our heartes shoulde bee right in affections towards our brethren and wee spoylers and wasters or anie way harmers of the commodities which they inioy Loue chéerisheth kéepeth euen euery thing so néere as it can which he accompteth of whome wee loue and especiallie which hee liueth by and maintaineth both himselfe and others by And therefore as I thinke we cannot take a better course to lay before our owne eyes that wants of loue in vs towards the goods of our neighbors and consequently our breaches of this commaundement than diligently to wey some particular dueties specified in the worde wherein the Lord God would haue our loue to show it selfe As for open rapine and plaine stealth no man I thinke wil excuse it or denie it to be sinne and therfore I stand not vpoÌ„ it your booke hath euident places quoted against it I come rather to those other duties of borowing and lending of hyring and letting of buying and selling and such like Que. First then what is the Lawe of borowing and lending in the worde Ans If a man saith the lawe borow anie thing of his neighbour Exod. 22.14 and it bee hurt or else die the owner of it not being by hee shall surelie make it good If it be an hyred thing he shal not make it good for it came for his hyre In which lawe if wee well wey