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
children Mariages another of the daily desires of worldly men This they séeke this they couet this day and night they beat their heads about Yet daily examples be before their faces of sorowe and tormeÌ„t not to be expressed growing to parentes by such proude and gréedie attempts beside the continuall griefe that sonne or daughter so bestowed often riseth and goeth to bed withall Therefore I say to goe no further since these vsuall desires of men in this worlde are often not attained vnto to their liking â—hough greatly laboured for and yet if they be attained euen in great measure haue no certaine or sure comfort in them but all the pleasure in them and â—y them quickely fadeth away strongly â—t prooueth that our chiefe care should not be of these things but rather what â—ur case shal be in another world wheÌ„ al these things shall haue their end which â—s the matter I haue rehearsed theÌ„ for An other proofe of the same may this be the reuealed will of God the Lord testifieth he would haue all men saued The second reason to prooue that our chiefe care should be howe to be saued and â—ome to the knowledge of his trueth he would not theÌ„ death of a sinner c. therfore unlesse we also set our care to the â—ame ende namely howe we may be â—aued in the day of iudgement we oppose our selues not onely against our â—wne good but euen against the Lords will we striue with our God and wee shall surely reape the reward of such â—s rob him of his creatures Thirdly the horrour of hell and condemnation prooue The third that our care to be saued should be great For what meane those fearefull names of hell of prison chaines of darkenesse the lake burning with fire and brimstone the deâ—th pitch brimstone weeping and gnashing of teeth the worme that neuer dyeth the fier that neuer goeth out with a number such like I say what meane they or why hath the spirite of GOD set them downe but to strike a terror into vs of damnation and consequently thereupon a true care to be saued The fourth Fourthly the vnspeakeable ioyes of heauen that unmeasurable and endlesse comfort that there shall bee had with all the children oâ— GOD Patriarâ—hes Prophetes Apostles Martyrs yea with the Lorde himselfe and all his Angels with Christ our Sauiour and Lambe slaine for vs who shall wipe all teares from our eyes doeth crie vpon vs with shriking sound now while we haue time to vse our time to see mercie and séeke mercie to imbrace it and take it offered to such good vnto vs and neuer in securitie passing our oportunitie to be causes that then we shall heare these words Depart ye wicked into endlesse woe What an honor woulde I thinke it if the Prince passing by among the great multitude should spie mee out call mee to him imbrace me speake kindly to me take mee with him place me by him and so forth Howe would my heart daunce hereat and all men talke of my good hap Now is the passing of a mortall Prince on earth like the comming of Iesus Christ in the cloudes Is the honour they can giue comparable to that the Lorde of Lordes shall giue to his elect O my heart féeleth what my pen cannot write there is no comparison betwixt the persons the places the preferments and therefore if the one so ioy mée that for it I would take any paines thrise dead is my heart within me if to obtaine the other it bée not carefull Lastly The fifth the examples of care continuall and great euer in Gods children how they might serue him and please him that hereafter they might sit with him and neuer part from him ought mightily to perswade vs to be like vnto them in this indeuour their labours their watchings their sufferings all shot but at this ende the glorie of the Lorde and their owne saluation and howe great were they What spéeches of desire euen aboue all treasure to bée saued in the great day haue they vttered And shall we not followe them God forbid Thus therefore prooued vnto vs is the first point of a Christian man and womans care namely that it ought to be this howe they should be saued in the day of iudgement and so come to life euerlasting Que. Howe is the second point prooued vnto vs namely that in the meane time so long as wee liue in this world wee ought to bee carefull to liue according to Gods holy will Ans Surely it is prooued verie strongly vnto vs both by our election creation redemption iustification and vocation if we will marke them For why hath the Lord elected vs to eternal ioy in Christ Iesus That wee might conclude libertie thereon to sinne at our pleasure Our election prooueth it as many wicked spirites reason No no. But let the Apostle bee iudge and tell vs why who saieth Ephes 1.4 He hath chosen vs in him before the foundation of the world that we should bee holy and without blame before him in loue So saieth he of our creation also Our creation prooueth it that wee are the Lordes workemanship created in Christ Iesus to good workes Ephes 2.10 which GOD hath ordained that wee shoulde walke in them And of our redemption Luke plainely speaketh Our redemption prooueth it that we are deliuered out of the hands of our enemies Luke 1. that we should serue him in holinesse and righteousnesse all the dayes of our life Our iustification prooueth it Our iustification hath euer ioyned with it inseparably the grace of â—anctification and they cannot bee parted For howe shall we saieth the Apostle Rom. 6.2 that are dead to sinne liue yet therein and so forth as followeth in the place Lastly of our vocation the Apostle Peter saieth thus As he that hath called is holy so be you holy in all manner of conuersation So that wee sée thereby all these meanes prooued vnto vs that we ought as long as we liue to be carefull of this that we behaue our selues according to the will of the Lord which is the seconde point whereof in your question ye demaunded some confirmation Que. But howe can we knowe we are discharged before Gods iudgement seate Ans Your booke answereth you that wee can neuer knowe howe wee be discharged before the iudgement seate of God vntill such time as we knowe our owne miserable estates by reason of the greatnesse of our sinne and the horrible punishment which we deserue for the same And the proofes your booke vseth are plaine to inferre this conclusion For doeth man séeke to the Phisition that hath no néede of health either to be procured or preserued by his meanes No our owne experience doth approue the speach of Christ to bee true when he saieth Matth. 9.12 The whole haue no neede of the Phisition but the sicke Matth. 11.13 For in déede it is the diseased that take
déede but â—ead blotted out and quite extinguiâ—hed Sée nowe howe guiltie I am eâ—en of the first thing that is commaunâ—ed mee in this commaundement The seconde thing is that I should â—eare thée aboue all the thirde is Feare of God â—hat I should pray to none but to thée â—he fourth to acknowledge thee the â—uider and gouernour of all thinges â—f whome I receiue all the benefites â—hat I haue and therefore that I trust â—nd stay vpon thée alone Fiftly that 〈◊〉 should labour to knowe thée out of â—hy worde so fully and perfectly as â—hou hast reuealed thy selfe therein â—ecause of knowledge all these other â—â—llowe And lastlie that I should for â—ll benefites giue thankes onely to â—â—ee and in such full manner and â—easure of féeling as any way is due to that blessing which I receiue In which points as in other moe which might yet be named O merciful father I here before thée confesse I am no better than in the first I dare not cleare my selfe I cannot I ought not O Lord giue me eyes to sée my wants for I haue feared men and their threates more than I ought I haue feared the losse of their fauour more than I ought I haue feared the losse of worldely commodities more than I ought and haue not as thy blessed Apostle taught me by this example Philipp 3. accounted those thinges that were vantage vnto me losse very doung for the excellent knowledge sake of Iesus Christ my Lorde Sometimes Satan hath rocked this soule of mine in the chayer of securitie that I haue euen slept as it were a dead sléepe and not considered of thy iudgements against sinne as I ought neyther taken the profite by thy extraordinary works in the ayer in the earth in the bodies of men and beasts that I should but passed them ouer with a litle woonder or motion for a short time When my sinnes haue béene touched or appeared vnto me I haue flattered my â—wne soule and put vpon them honest â—ames as clokes to hide them withal The plaine pride of my heart and mere â—anitie I haue iudged clenlinesse or necessary for my estate Miserable coueâ—ousnesse haue I iudged lawful care for â—hings necessary and so forth a manifest token of a dead heart within and â—oide of tasting any horror in sinne By â—ll which and many more thinges that my minde may easily sée it is apparant â—o me that I haue euen broken this â—oint also of thy Lawe in not fearing â—hee so as I ought Alas Lorde what â—hall I say of the rest of the braunches â—f this commandement named euen nowe Am I any perfecter in them â—han in these No no I haue sinned against thée in them all and that most grieuously so that if there were no mo â—f thy commandements but euen this â—ne the first of al yet doth my conscience â—ell me I am before thée guiltie good Lorde most fearefully to bee touched But there are nine moe spreading out their braunches to all sinceritie and holinesse both in bodie and minde toward God and man with threatened cuâ—â—es to all flesh that shall doe contrarie And therefore when I viewe my couâ—se euen at the first to bee so crooked O deare Father what shall I thinke i◠〈◊〉 appeare when I shall bee iudged in them all Shall I boast of merites and kéepe no fyttle of thy commaundementes Shall I challenge saluation for my workes and euerie braunche of thy lawe doeth call mee cursed because I haue so fowlie and often broken the same No good Father no this little viewe of my obedience to thy hestes doeth plainely tell mee I haue no merites or good workes to come before thée withall much lesse am I able to doe workes of supererogation that is more than I neede to doe but of sinnes and euill workes alas I see a number With Dauid may I crie Psal 34. They are more than the haires of my â—eade and my heart hath failed mee I â—ay truely saye with the prodigall Sonne I haue sinned against heauen â—nd against thee and I am not worthie 〈◊〉 bee called thy childe I may say â—ith the Publican God bee mercifull 〈◊〉 mee a sinner and adde thereunto a â—reat and grieuous sinner I may say â—ith Ieremie O Lorde though mine â—â—iquities testifie against mee yet deale â—hou with mee according to thy name â—or my rebellions are many And with 〈◊〉 I haue sinned Iob. 7. what shall I doe to â—â—ee O thou preseruer of men Yea â—ell may I say I lye downe in my conâ—â—sion and my shame couereth mee â—or I haue sinned against the Lorde my GOD from my youth vp tyll this â—ay and haue not obeyed his voyce â—o conclude I may looke about mee â—nd from a wounded soule crie vnto â—â—ose that can giue mée counsell In reâ—â—ect of my sinnes men brethren what â—â—all I do And sée how neuer the Lord â—â—rsaketh those that want his helpe aide â—oe I not euen nowe remember what he aduiseth me and all sinners in my case to doe Prou. 28. Hee that hideth his sinne saith the Lorde by Salomon shall not prosper but he that confesseth his sinne and forsaketh it shall haue mercie And sée in Dauid the proofe and tryall of it For when I helde my tongue saith hee my bones consumed Psal 32. or when I roared all the day For thy hande is heauie vpon me daie and night and my moysture is turned into the drought of sumâ—mer Then I acknowledged my sin vnâ—to thee neither hid I mine iniquitie For I said I wil confesse against my selfe and thou forgauest the punishment oâ— my sinne Therefore O Lorde I hearken to thy counsell and though I haâ—â— sinned aboue the number of the sand oâ— the sea as plainely I sée I haue if I 〈◊〉 charged with euery branch of thy comâ—maundements how I haue kept them though my transgressions be multipliâ—ed and are excéeding many so that I am not worthie to beholde the heighâ— of heauen for the multitude of mâ— vnrighteousnesse yea I say thougâ—â— I haue prouoked thy wrath and doone euill before thee and not kept any â—ot of thy commaundementes so fully as I ought yet knowing Thou desirest â—he death of no sinner but rather that he should repent and be saued and hast â—hewed the trueth thereof in forgiuing Dauid and manie mo confessing truely â—heir sinnes before thee Therefore O good Lorde and sweete refuge full of mercie pitie and compassion I bow the â—nees of my heart with king Manasses â—nd all sorrowfull sinners and begge â—hy mercie I haue sinned O Lord I â—aue sinned and I acknowledge my â—ransgressions but I humbly beseech â—hee forgiue me O Lorde forgiue me â—nd destroy me not as I haue deserued â—e not angrie with me for euer by reâ—eruing to me euil neither condemne â—e into the lower partes of the earth For thou art the God euen the God of â—ll them that repent and on me thou â—â—ilt shewe mercie My sorrowe good
sheweth their exercises Apollog 2. Iustinus Martyr nameth the same daye and sheweth the workes Ignatius against some that being Christians woulde retayne the Iewish Sabaoth saith in plaine tearmes Wee celebrate no longer the Iewish Sabaoth but euerie one that loueth Christ kéepeth nowe holie the Lordes day being honored with his resurrection The like witnesseth Augustine Cyrill and euen all antiquitie And therefore though wee sée not the verie time definitely named when this Sabaoth was chaunged yet we sée it was by the Apostles in their times and therefore hath credite ynough Nowe the holy Church of Rome that would by this alteration made by this primitiue and pure Church chalenge authoritie and libertie to chaunge and doe what they list surely wee must denie their consequence till such time as they bréede in vs by good proofe that credite of their spirit that wee haue and ought to haue of the Apostles that made this alteration of the Sabaoth from Saturday to Sunday Que. This satisfieth mee for my part touching the alteration of that which was but ceremoniall in this commandement namely the day and the precise rest in it neither can it bee otherwise than absurd for any false Church onely vnder a title and an vsurped name of a Church to chalenge authoritie to doe matters both contrarie to pietie and comelinesse because the true Church of God hath doone what was most agreeable to them both But now as I see the bond vnto any particular day only to such strict rest in the same as the Iewes obserued is taken away by Christ so yet see I what is morall remaineth namely a day in seuen and a certaine rest in the same Wherefore I desire aswel to know the reason of the remaining of the one as I haue the cause of the abrogation of the other and therefore first I pray you why haue wee still yet a Sabaoth and shall haue till the ende of the world and secondly what rest and exercises are therein required Ans The ends of the remaining of a Sabaoth yet still in the Church of God are chiefely thrée First that we might haue a kinde of resemblance and forme of our eternall rest from sinne in the kingdome of God Secondly that by this meanes seruants and cattle might bee prouided for against the cruell gréedinesse and vnsatiable couetousnesse of some maisters and owners And lastly that Ecclesiasticall discipline some estate of a Christian common wealth in performing to the Lorde ioyntly together demanded dueties might this way be established Que. Of euerie one of these I pray you seuerally Maister N. for more plainenesse and first what is that spirituall rest and sanctifying of the Sabaoth which layeth before vs a resemblance of eternall rest Ans That is when resting from worldly businesse and from our owne workes and studies wee yéelde our selues wholly to GODS gouernaunce that hee may doe his worke in vs when as the Scripture tearmeth it we crucifie our flesh wee bridle the froward desires and motions of the heart restraining our owne nature that we may obey the will of God For thus doing our Sabaoth day here vppon earth shall most aptly expresse a figure and likenesse of the eternall and most holie rest which wee shall for euer enioy in Heauen Yet euer must wee knowe that these thinges are not to be doone onely on the Sabaoth but euen all our life long euerie daye of euerie priuate man and this one day is appoynted chiefely aboue the rest for our negligence and weakenesse sake only without which such appointment it is greatly to bee feared some woulde neuer doe it Que. And is this spirituall resting from sinne in deede necessarie in euerie one that will as he is bounde sanctifie the Sabaoth Ans Surely it is euen so necessarie as that without this all our other resting putting on our better apparell going to the Church hearing seruice c. is nothing but euen abhorred of God and detested This is a great matter if wee had grace to consider of it yet nothing but plaine open scripture For what saith the Prophet Esay Blessed is the man that doeth this Esay 56.2 and the sonne of man which layeth holde on it he that keepeth the Sabaoth and polluteth it not and keepeth his handes from dooing any euill Sée what it is to kéepe holy the Sabaoth in the iudgement of the Prophet euen to kéepe our handes from dooing any euill that is to cease from sinne and our owne wayes Againe the same Prophet in another place Esay 58.13 If thou consecrate the Sabaoth as glorious to the Lorde and shalt honour him not dooing thine owne wayes nor seeking thine owne will c. And in his first Chapter also Esay 1.13.14 I cannot suffer your newe Moones nor Sabaothes nor solemne dayes it is iniquitie nor solemne assemblies my soule hateth thē c. And why so The reason foloweth in the next wordes For your handes are full of bloud that is you abstaine not from sinne remaine still in auarice deceite crueltie extorsion and such like which as long as you doe howsoeuer you séeme to sanctifie the Sabaoth I abhorre you and your dooings And then followeth notably a description euen of this spirituall rest Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to do well seeke iudgement releeue the oppressed iudge the fatherlesse defend the widow c. Many other such places are there Que. Now I pray you of the seconde end and vse of the Sabaoth a little also Ans That was and is as hath béene said in regard of seruants and the brute beasts who are to haue mutuall rest frō their trauel which yet some cruel vnsatiable wretched misers woulde hardly haue graunted had not God instituted this day both for man and beast to rest in This that I say is euident in the words of this law and therefore it néedeth no further proofe But let vs thus profit by it First it doth woonderfully shewe the goodnes of God who neglecteth nothing that he hath made but carefully prouideth for the welfare euen of brute beasts O faithlesse hearts if wee can doubt the goodnes of our God to vs when we here before vs sée his care for those creatures whō he hath made vs lords of Secondly it well teacheth vs what nature pietie and charitie requireth at our hands touching our seruauntes and Cattell Nature saieth Quod caret alterna requie durabile non est What wants his mutuall rest and ease still tost in paine and strife Can not continue long that course of labour or of life And therefore nature hath appointed aswell the one as the other for her creatures willeth that senselesse hearts in vs should not breake the same Pietie willeth that we should let them serue God on this day aswel as our selues yea euē sée that they doe it Ephes 6. Who are all one with vs in
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
namely our fowle and carelesse abuse of this Sabaoth of our God by lamenting the same euen from our hearte rootes purposing vnfainedly to amend it hereafter and euen euer while life endureth to bee more carefull to honour God on this day than we haue bin and by stedfastly beléeuing in Christ and for Christ and by Christ to haue all that is past forgiuen This is the way to bee freed from the curse of this commandement and all other which we so gréeuously haue transgressed and therefore iustly deserued O mercie great and marueilous O nature swéete patient of our God who contenting himself with one day in seuen chiefely to be his and yet robbed of the same also by vs vile wretches notwithstanding til this day hath spared vs whereas a thousand times a thousand he might with great right haue destroyed vs either amongst our pottes or in our daunces or idle in our beds asking vs if that were to halow his Sabaoth or to honour his name to swill and to bibble to leape to walowe and tumble in bed till it bée noone with such like Nowe doeth he speake nowe doth he warne nowe doth he admonish loth to punishe vs if any saying will serue as a most mercifull God and if nowe we will not consider learne and bee instructed that our wayes heretofore haue not béene good and therefore amend them surely surely if God be God we shal tast his hand for so great disobedience Nowe the liuing God awake vs and touch vs truely in this behalfe mercifull father lay it neuer to our charge for thy great mercies sake wherewith wee haue gréeued thée touching this commandement but increase our knowledge increase our féeling increase our conscience carefullie to lyue and spende our dayes in thy feare and fauour as thou mayest bee honoured the power of thy worde magnifyed our brethren mooued with good example our selues saued in the great day and this Sabaoth of thine for euer hereafter more carefully kept of vs to the better performance of the former for Christ his sake Amen Amē The fifth Commaundement Question WHat containeth the second Table Ans As the first contained all dueties due to the Lorde inwarde and outward so the seconde Table containeth all dueties due to our brethren either in heart or action And therefore in this second table are laid the very groundes of all ciuill societie from whence all mens lawes procéede if they be iust Que. But doe these workes of the second Table concerne onely our neighbours Ans No we may not thinke so For though outwardly they be done to men and immediately as the proper obiect of them yet in déede they are doone also to God and he more delighteth in them than in all burnt sacrifice For if wee féede our brethen cloath thē naked visit them sicke or any way doe them good God taketh it as doone to himselfe Que. When any prescription is made to men in the Scriptures what they shoulde doe why so often and vsually are the workes of the second table appointed Ans Not that they are better than the workes of the first Table but for that they are the true bewrayers of them for euerie hypocrite will say he loueth God feareth God trusteth in God c. because these are secrete dueties in the heart and of man cannot be iudged but looke howe he liueth toward his neighbours and it may soone bee séene that fayling in the dueties of the second Table towardes men the dueties of the first which he boasteth of in trueth are not in him For if they were they woulde bring forth the other He that saieth he loueth God whom he neuer sawe 1. Iohn 4. and hateth his brother whom he hath seene is a lyer Que. Which is the first commaundement of the second Table Ans Honour thy father and thy mother that thy dayes may be long c. Que. What is meant by honour here Ans Reuerence obedience maintenance if néede require Que. What is this reuerence Ans It is a true acknowledging in my heart and minde of that superioritie which God hath giuen either my parentes or any other person together with a willing declaration of the same by any such outward gesture or behauiour as it may be declared in or by Que. How prooue you that we must reuerence our Parents Ans Many sufficient proofes hath it in the word but a fewe may suffice vs. You shall feare euerie man his father Leuit. 19.3 and his mother saieth the Lawe of God that is if we expound it ye shall stande in a reuerent awe and regarde of them with loue for wee must néedes vnderstand a sonnelike feare not a seruile in that place Againe Honour thy Father and mother Ephes 6.2 which is the first commandement with a promise saieth the Apostle this honour implieth reuerence Thirdly the example of our Sauiour Christ performing this reuerence to his mother and his reputed father Ioseph Luk. 2. doeth prooue it to vs. And that example of Salomon who being King and hearing that his mother came to speake with him went to méete her bowed downe to her caused a seate to be set for her 1. Kings 2. and placed her on his right hand Lastly the Scripture expressely forbiddyng such thinges as are contrarie to this reuerence manifestly prooueth the same to bee our duetie Que. What is contrary to it Ans First to curse Father or Mother is manifestly contrarie to it and hath not the Scripture forbidden it saying Deut. 27.16 Cursed bee he that curseth father or mother and let all the people say Amen And againe Hee that curseth father or mother shal die the death Exod 21.17 yea he shall die Leuit. 20.9 and his bloud be vppon him Que. What else is contrarie to it Ans To smite Father or mother is apparantly contrarie to it and this also hath the word forbidden Exod. 21.15 He that smyteth Father or Mother shall dye the death Also to mocke our Parentes is contrarie to this reuerence we owe them and therefore is it saide in the thirtie of the Prouerbes Prou. 30. The eye that mocketh his father or despiseth the counsel of his mother let the Rauens of the field deuoure it and the young Eagles picke it out Que. Howe if the Sonne bee a Magistrate and the Father none whether must he then reuerence his Father or no Ans In matters that concerne his office he must doe his office and his Father must acknowledge his authoritie but in priuate places and matters notwithstāding he is a Magistrate he must doe reuerence to his Father as is due neither taketh Magistracie this duetie from man or out of man for they may both well stand together Que. How prooue you it Ans King Asa executeth his office 1. Kings 15. verse 13. and deposeth his mother wee reade yet otherwise no doubt he reuerenced her as a childe And pretily was it said of Taurus the Philosopher
leaue it to the world as a speaking witnesse when I am dead of my thankefull heart for all your Honorable goodnesse to me which hath beene such as I wish may incourage vpon my speach any that euer shall bee thereunto requested to succeede him in his place who nowe inioyeth it So the Lorde of power and mercie multiplie his spirite vpon your Lo. with all the blessed fruites of the same and graunt you euer that grace that hath promise both of this life and that which is to come Amen From London this 1. of December Your Lordships most humble bounden to death Geruase Babington To the Right worshipfull Sir Edwarde Manxell Sir Edward Stradling Sir William Harbert knights to M. William Mathew and M. Tho. Lewis Esquiers with all other Gentlemen in Glamorgan shire that feare God G.B. wisheth increase of the same to the benefit of the Church and their owne euerlasting comfort SO often as I consider Right worshipfull our happie daies vnder the blessed gouernement of a most gracious Princesse howe we are become euen a wonder as it were an astonishment vnto many Nations for the mercies that we enioy by her meanes so often me thinke euen with melting hearts in a sweete conceite we should cast our selues downe before the Lorde and make a double vow vnto him First that we wil with perfect hearts and most willing mindes knowe and serue such a gracious God as amidst so manie dangerous deuises of intended ouerthrowe to her person so mightily preserued her Maiestie and so mercifully hath at this daie set her ouer vs dailie still dealing both with her and vs according to his olde louing kindenesse and mercie keeping her to vs in despite of all the caytifes on the earth Secondly that with hand and with heart with bodie and bowels and with estate whatsoeuer the Lorde shall giue vs within or without vs wee wil honor and obey pray for preserue to our powers amongst vs so famous renouned yea so woonderfull an instrument of all comfort and good vnto vs in respect of other Princes of the earth But O the sinne of our soules and the staines of our thankelesse heartes in both these duties so due ten thousande times of vs For whome we should knowe we neglect to knowe as his mercies binde vs our mightie GOD and heauenlie father And whome we should thus obey and honour pray for and praise God for day and night with verie weeping and woe that we can be no more thankefull vnto her and for her our nurcing mother and most gracious Queene her we disobey in holes and in corners to say no worse and dead without feeling not considering the blessing of her we prouoke both our God and her gracious heart to displeasure with vs. What proofe this latter hath and what vnwished matter to furnish out a larger complaynt I spare to speake I rewe to thinke it there are witnesses moe than I woulde there were that knowe it Those thinges which more beseeme my penne and paper I presume vnto your worshippes to folowe a litle further and first the neglect that aboundeth euerie where to furnishe the roomes alotted thereunto with sufficient men both for giftes and goodwill to discharge the duties of true ministers A thing euer commanded a thing euer needefull a thing in these daies of ours euen aboue all daies required both in thankefulnes to the Lorde and in care to haue her Highnesse obeyed which ariseth with religion and so both Gods mercie and her Maiestie still to remaine among vs. For him that serueth vs and thus dealeth with vs from day to day doth not verie sense instruct vs we must serue againe if we will inioy him And is this to serue him to retaine vnto ourselues the wages that hee hath prouided for sufficient men and to thrust into his cloth we care not whom To furnish his haruest with idle loiterers and neuer to looke after no nor accept beeing offered most painefull laborers No no he knoweth it that must iudge it it is not Yea men themselues knowe it if the Lorde would giue feeling and strength to defie that spirite of hauing that crieth within and saieth reserue it to thy selfe Yet least anie should pretende the contrarie where I wish them well resolued of this point may it be lawefull for mee with your louing leaues something to lay downe in this behalfe that I would wishe him to consider who is not perswaded of this dutie if I were to speake with such an one First then I would haue him viewe the worde of God that shall stande and iudge vs all when heauen and earth shall perish Than the which woorde nothing can be more contrarie to this sinne if either wee respect the time of the lawe or of the Gospell For in them both this is euer deliuered and euer bet vpon that the people of God should be taught and men chosen out in abilitie such as the people might require the lawe at their mouthes though the measure and manner were diuerse as it pleased God to giue his giftes vnto them Which thing euer drewe with it then and at this day still truely doth inferre a godly regarde and euen a necessarie conscience when anie place is voide by the lawes wee liue vnder alotted to that vse to furnish it as sufficientlie as wee possiblie can and may for that vse Otherwise by vs it commeth to passe that the people are not taught Nowe this offence groweth either by negligence or by couetousnesse By negligence when not weighing or feeling the sinne of it we are drawen by affection or kindred or other mens sutes to bestowe sufficient places vpon insufficient persons By couetousnesse when to reserue a portion to our selues we doe the like Both which are greuous offences both against God and our countrey and in the word very plainely condemned If the first be the cause then craue I most heartily the consideration of these and the like conclusions The Lorde threatneth to the watchman death that warneth not his people and saith he will haue their bloud at his hande Ezek. 3. because hee did not crie Nowe by me hath beene put in such an one verie carelesly and negligently for affection or such like that though he would yet for want of ability can not cry and alas how then can I want my portion in the wrath of the Lorde that is threatned against all such default Secondly it is loue in the minister to his God to feede his sheepe Iohn 21.15 So is it assuredly in the patrone to cause them to bee fed Contrariwise it is want of loue in the minister Tit. 2. if he do not feede is it not asmuch in the patrone if by his default it come to passe Thirdly it is a great fault we think to giue the calling to an vnworthie one and is it no fault to giue the liuing to such an one Thus then we see howe the word quickneth our consciences in
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
Gods commandements I hate him intend what I can will I not beléeue it is it not possible to make vs féele our fault and to sée our sinne in this behalfe will wee still chalenge the Lorde with our good intentes and honest meanings as wee thinke when yet his owne tongue speaketh it that if I eyther serue with him any other as saints Angels images or whatsoeuer or him alone after any other way than he prescribeth I loue him not but hate him yea euen extremely hate him and shall at his handes finde the rewarde of a deadly enemie to his glorie Nowe Christ for his mercies sake touche vs and giue vs féeling Secondly let vs marke againe in these the comparison of mercy and iudgement together how farre the one excéedeth His enemies and haters of his will he punisheth but to the thirde and fourth generation but sheweth mercie to thousandes of them that loue him and kéepe his commaundementes Who woulde not serue then and onely serue a God of such a nature Yea what heart is it that will not séeke to please according to his will so good a Lorde as powreth mercie so long after his decease vppon his ofspring and posteritie Last of all it is verie worthie obseruation howe that speaking here of his commandements he placeth loue before it saying he will shewe kindnesse to thousandes of them that loue him and kéepe his commandements As though he woulde haue vs knowe that these two cannot be separated but whosoeuer frameth himselfe to obey the Lorde he must néedes loue him before for out of that as out of his fountaine and proper head floweth the other not accepted else nor liked of if it doe not and contrariwise if wee doe loue the Lorde in déede in trueth in veritie then will wee keepe His Commaundementes marke it His Commaundementes he doeth not say then will hee deuise this thing and that thing with twentie things moe of a good minde and meaning to please GOD withall but we will then kéepe His Commandements that is wee will then séeke and search wee will then reade and heare euerie man wee will endeuour to bee instructed what GOD in his worde hath prescribed vs to doe and wee will kéepe His commaundementes Nowe then once againe euen as the bloud of Iesus Christ is deare vnto vs let our brethren of the Churche of Rome for so wee yet call them in hope of amendment looke and marke what loue of GOD is in them Héere is a note and else often repeated in the Scripture to knowe their loue by Alas they deuise lawes wayes and meanes euerie day to serue GOD withall of their owne heades but his prescribed rule in his worde they vtterly contemne and neglect Now where true loue of GOD is out of it floweth a burning constant care to kéepe His commaundementes not our owne They kéepe their owne and with fire and fagot doe reuenge the breach of them but the Lordes worde not so with abstayning from this meate and that meate this day and that day with single lyfe though most impure with prayers in an vnknowen tongue and thus often repeated ouer and ouer with crossings and créepings Paxes and Beades holie water and Creame Ashes and spittle with a thousande such things haue they deuised to worshippe the Lorde and who so breaketh these an Heretike hée is a runneaway from the Church cite him and summon him excommunicate him and imprison him burne him and hang him yea away with such a one for he is not worthie to liue vpon the earth But if he blaspheme the name of the Lord by horrible swearing Reade the L. Cobhams last examination in the beginning of it if he offende most grieuously in pride in wrath in gluttonie and couetousnesse if he be a drunken alestake a ticktack tauerner kéepe a whore or two in his owne house and moe abroade at bord with other men with a nūber such like gréeuous offences what doe they Either he is not punished at all most commonly so or if he be it is a little penance of their owne inuenting by belly or purse or to say a certaine of prayers to visit such an image in pilgrimage c. But all this deserueth neither fire nor fagot Is not this for that man of sinne to exalt himselfe against all that is called God or that is worshipped Can it be denied but that he that punisheth the breache of his owne lawes aboue the breache of Gods lawes in that preferreth himselfe before GOD Surely it cannot it is too plaine therefore once againe remember that the loue of God in man or woman draweth them to the kéeping of His commandements set downe in the worde and not of their owne constitutions deuised by themselues And thus much in briefe of this commandement The examination of the conscience Nowe if I woulde fruitefully meditate and thinke of this commandement secretely and shortly with my selfe as I did of the former then consider I that as in other so in this also little is said and much is meant part is put for the whole and in the negatiue the affirmatiue is implyed Therefore thus doe I take the commaundement as if it were saide Thou shalt not worship me with any carnall earthly superstitious or outward deuised worship by thy selfe namely not by images but in heart in spirite in truth as is commaunded in my worde Which when I knowe if I would at any time rip vp this heart of mine and disclose vnto my selfe my secrete guilt and sinne herein against my God I carefully consider and as I can in minde beholde howe I haue euer serued the Lorde or thought in iudgement that he might be serued And peraduenture I finde that liuing in the daies of superstition and blindnesse ignorant of God and his truth for feare weakenesse with others I haue bowed my knée to Baall worshipped stockes and stones or as I thought GOD in them euen béene polluted with grosse and grieuous idolatrie For which if it so haue béene what can I say Shall ignoraunce excuse mée Did I labour then and euer by all meanes possible to attaine to knowledge Or liued I rather carelesly as others did thinking it good that many followed and hauing or séeking no better grounde for my conscience than the practise of my forefathers kings and gouernours If of this latter my heart condemne me how should my ignorance excuse me since it was so plainely wilfull Shall good intent or my good meaning stand for warrant before my God Ah howe shall he that gaue me in charge expresselie that I should not doe what séemeth good in mine owne eyes but what he commanded accept for excuse my wilfull and stubborne disobedience Neyther ignoraunce therefore nor intent may warraunt so witles walking before the Lorde but onely pardon in Christ Iesus my Sauiour But if eyther age which then was young or other prouidence of the Lorde haue freed mee alwayes from so grosse idolatrie yet séeke
I further whether with any outwarde thing else whatsoeuer not warraunted by the word I haue thought or sought to serue and please the Lorde being by reason thereof brought asléepe with an imagination of my well doing and so carelesse to séeke or practise the dueties of the word If I haue this also knowe I to be a breach of this commandement Then from things not warraunted I came to things commanded as the hearing of the word prayer conference profitable with my brethren and such like knowing that if euen in these by the Lorde ordayned as thinges wherewith he is honoured and pleased I haue otherwise vsed my selfe than I should in stead of perfourming the Lordes appointment I haue brought before him mine owne inuention walking vnwittingly in mine owne wayes fearfully broken this precept of my God Which when I consider I néede no further shewe of grieuous guilt to cast me down from height of all supposed soundnes in this law Mine eyes do sée my heart acknowledgeth my conscience crieth my sinne is great Stand O soule before the Lord the iust and vpright Iudge whose pearcing eyes discouereth al thy waies set thy selfe more in his sight while mercie may be had whose voyce shall sound thy lasting woe if sight of sinne procure not true remorse And say now soule before the Iudge of trueth hast thou alwayes vsed as hee hath willed thée the hearing of the worde Did neuer desire of worldlie praise prouoke thée to this seruice Neuer diddest thou thinke to day such shall I sée and againe of them be noted if I goe Did neuer feare of worse opinion to be bred of thée in worldlie states by thy absence drawe thée out No fleshlie thought or earthly liking of the speaker hath there béene within thée to pricke thée to his hearing Hath painted pride and newe or straunge attyre neuer saide secretly in thée to daie goe heare the Sermon Lie thou maiest not the Lord being Iudge cleare thy selfe thou canst not O my soâ—le thy selfe being iudge Therefore that which the Lord appointeth as a seruice to himselfe and for our endlesse comfort by this corruption beginneth a seruice of thine own to thy iust damnation For to heare the Lorde biddeth but not for these ends Thus seruing the Lord in a thing commanded not as he commandeth I serue him with mine owne inuention and guiltie most grieuously I am before him O that I were any better in the duetie of prayer Am I neuer negligent colde and frosen Burneth the fire within me before or whilest I speake with my tongue Shaketh my flesh with the vehemencie of my spirite Neuer straieth my heart from present praier Neuer hast I to an ende or wearilie wishe the voice I heare to cease it is too long Ah wretch howe dare I say it Conscience cryeth and will not be bribed this duetie of prayer thus corruptly perfourmed the Lorde acknowledgeth not as a seruice by him commaunded but as mine own inuention and a breache of this his precept My conference with others in shewe so good in words so faire tasteth it neuer of liking of my selfe or vaine delight to heare mine owne discourse of pride to séeme and to be knowen a man indued with such and so good gifts Tendeth my heart in trueth to the praise of my God and the comfort of my hearers whensoeuer I speake of fruitfull things without all vaine respect and hidden euill whatsoeuer If it doe not then the thing that in it selfe the Lord hath commanded as I perfourme it he vtterly abhorreth and it is wilworshippe of mine owne not prescribed dutie by my God therefore a breache of this commaundement What should I say The more I searche the more I sée and I am not as I thought concerning the kéeping of this Lawe Mo things yet in it are commaunded and moe thinges well by these I sée I haue not perfourmed Thus much serueth to sound damnation to me and witnesse sufficient in dreadfull day shall this my guilt exhibite against me beside a curse vpon my posteritie to many generations But O Lorde thy mercie reacheth vnto the heauens Psal 36.5 and thy faithfulnesse vnto the cloudes Nehem 9.17 Gratious art thou O gratious God and full of compassion slowe to anger and of great goodnesse Were my sinnes as crimsin Esa 1.18 thou canst make them as white as snowe though they be as red as scarlet soone canst thou cause them to be as the wool Deare father haue mercie vpon me and burie in the bottome of the sea that they neuer more appeare before thée all my sinnes and by name my breaches of this commandement O my God as thou hast vouchsafed mee a Sauiour to quit mee from this curse so due vnto me for my disobedience so in that Sauiour of mine thine owne déere sonne looke vpon me He was borne for my sake he liued for my sake he died for my sake then let his birth his life his death good Lord profite mée in winning pardon of thée for my faults and direction of thy spirite for the time to come that better daily I may knowe to serue thée and euen in trueth as thou hast prescribed perfourme the same vnto thée Amen good Lord heare me The third Commaundement Thou shalt not take the name of the Lord thy God in vaine c. Question WHAT is the meaning of this commaundement Your Booke Ans God chargeth vs in this third commaundement these thrée thinges First that we vse with most high reuerence the name of God whensoeuer we either speake or thinke vpon him Secondly that wee neuer blaspheme the name of God by coniuring witchcraft sorcerie or charming or any such like neither hy cursing or banning Thirdly that we neuer sweare by the name of God in our common talke although the matter be neuer so true but only where the glorie of God is sought or the saluation of our brethren or before a Magistrate in witnessing the trueth when we are thereunto lawfully called In which causes we must onely sweare by the name of God But as for Saintes Angels Roode Booke Crosse Masse or anie other thing we ought in no case by them to sweare Que. What is meant by the name of God here Ans Not only anie one word vsuallie giuen to him in scripture as Iehouah or such like Philip. 2 9. but also his maiestie and excellencie with such attributes as declare the same as his wisedome his iustice his prouidence his mercie and so foorth Againe his lawe and commandements or his doctrine and worde are vsuallie signified by it Leuit. 22.31 1. Tim. 61. to make vs more carefull to attende vppon them as things wherupon depend the honour glorie and name of God Que. What is it to take his name in vaine Ans Surelie either to speake or thinke of it without most high reuerence and especiallie to sweare by it otherwise than we ought Also to cast behind vs the diligent care of his commaundementes
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
onely shoulde attende If affection be good attention faileth and if attention stande affection dyeth And therefore séeing that euen reason teacheth mee that to call vppon the name of God not as I ought to do is plainly to abuse his name take it in vaine neither in this point can I cleare my selfe but broken herein also I haue this his commaundement What vaine vowes and promises haue passed from me néedelesse to be made Vowes and fruitlesse to be kept For sorcerie and witchcraft charming and coniuring am I able to say I haue as earnestlie abhorred them as I ought euerie way so absteyned from them as I shoulde Nay hath not rather ease béene sought in paine of mee by these meanes Charming or at least wished if I coulde haue gotten them My selfe and my friends my children and goods haue I loued obedience more than thē Or hath not euer some base creature as swine or such like béene dearer to mee than the Lord séeking by charme to saue the one and not fearing by sinne to loose the other God sift not my guilt euen nowe in this for practise or will for my selfe or for others wil surely accuse me Further and beside al these let it be wel weied of anie Christian heart that feareth God indéede and carefullie séeketh the credite of his name howe often vnreuerentlie in sporting and playing in shooting bowling in dising carding Gaming we vse his name Scripture phrase howe the phrase of scripture wil rowle out of our mouthes in iesting and light conferences howe fearefully we vse him in cursing banning our bretheren Banning and surely he shall sée no smal guilt touching this commādement in euerie one of vs if God in iustice weigh vs in the balance and rewarde vs as he findeth weight of sinne full duelie to deserue Where is that happie man or woman so waking and sléeping so sitting and going so speaking and kéeping silence so liuing and dying as for no sin of theirs for no infirmitie for no slip or fal the name of God truth hath bin euil spoken or thought of Let this man and woman appeare and boast that in great measure they haue kept this commaundement But if none such can bee found whose frailtie hath not fostred in reprobate minds a misliking of good thinges then let all fleshe fall downe before his footestoole and sewe out pardon for that liuing so looselie they haue taken his name in vaine and broken this commandement Last of all if wee cast our eyes about consider a little the manifolde meanes prouided by the Lord to do vs good in bodie and soule and euerie way Meanes not vsed are we able to say wee haue neglected none but euer vsed them as wee ought reuerentlie carefullie and with thankesgiuing Hath neuer an vnprofitable bashfulnesse made vs conceyle our bodilie griefe or refuse the meanes thought méete to doe vs good Hath not carelesse contempt robbed vs of the remedie appointed for our soules And hath not vnthriftie selfewill reiected meanes to increase our wordlie estate If these all or anie be true we haue despised the wisedome of the Lord which appeareth in these things and should be magnified by them and in them we haue polluted his name our selues greatly occasioned others to thinke lightly of good things and grieuouslie guiltie we stand before him for it of the breache of this commandement What should I say of not rebuking others according to our place whom we haue noted to offende in any of these Not rebuking which is a thing as hath béene saide required also in this Lawe and therefore a thing that resting in vs doeth crie for vengeaunce though in all the rest wee were pure and innocent For we were not borne for our selues but also for others and the bodie the soule the goods and estate of our brethrē should be déere vnto vs we not séeing and suffering them by our wils to do the thing that we knowe will hurt them What I say should I speake of this and many other braunches yet remaining Doe we not sée already shame ynough and grieuous sinne in great abundance Where were we nowe then euen for these that haue béene named if the percing eyes of the liuing GOD should prie into vs and with iust rewarde séeke to pay the wants he could espie in vs Could we escape the pit of endlesse paine Speake in the feare of God euen what you sée Are you pure and blamelesse in these all Dare you stande out and make the challenge Come iudge stay not sift me and spare not thy tryall I feare not for all these haue I kept from my youth O sinnefull fleshe espie thy case Thou canst not thou maiest not and I knowe thou darest not vnlesse the dreadfull wrath of God haue sealed vp thy sight And therefore euen in this commaundement also as in the former crie rather vp to heauen with shrillish shrike Wash me O Lord from these my sinnes and cleanse me from my wickednesse Haue mercie vpon me O gratious God and according to the multitude of thy mercies doe away mine offences O sweete Sauiour who may not see what he is without thee Full heauie laden I come vnto thee Christ my deere God as thou hast promised refresh and ease me Amen Amen The fourth Commaundement Remember that thou keepe holie the Sabaoth day Question WHat is the meaning of this commaundement Ans Your booke answereth that the hallowing of the Sabaoth day is to rest from our labours in our calling and in one place to assemble our selues together and with feare and reuerence to heare marke and lay vp in our hearts the worde of GOD preached vnto vs to pray altogether that which we vnderstande with one consent and at the times appointed to vse the Sacramentes in fayth and repentaunce and all our life long to rest from wickednesse that the Lord by his holy spirit may worke in vs his good worke and so begin in this life euerlasting rest Que. Had not the Iewes diuers feasts beside this Sabaoth Ans Yes in déede Some of God immediatly appointed and some by themselues vpon special occasion By the Lord they were tied to thrée solemne feasts in the yere at which he would haue all the males to appeare before him To wit The feast of vnleauened bread that is Easter Leuit. 23. Exod. 23.15 or the passeouer in remēbrance how the Angel passed ouer their houses when in one night he slewe all the first borne in AEgypt both of man and beast The feast of the haruest of the first fruits of their labours which they had sowen in the fields Verse 16. which was Whitsontide or Pentecost in remembrance that the lawe was giuen fiftie daies after their departure out of AEgypt And the feast of gathering fruits in the end of the yeare Verse 16. when they had cleansed the fields This was the feast of Tabernacles putting them in mind that 40.
yeres they dwelled in tents and tabernacles in the wildernesse Besides these they had the first day of the moneth the 7. yere the Iubile and such others Iudith 16. 1. Machab. 4. Hester 9. The feast of the Macchabees the remembraunce of deliueraunce by Hester and such others had they then againe appoynted by themselues Que. And euen of this feast of the Sabaoth as I doe thinke there were diuerse kindes were there not Ans By that which hath béene saide it partly appeareth so For in déede they had euery seuenth day a Sabaoth Exod. 23. Leuit. 25. and that was called the Sabaoth of dayes they had euerie seuenth yere a Sabaoth and that was called the Sabaoth of yéeres Then reckened they 7. times 7. yeres which was 49. and the fiftieth yéere was their Iubile They had also their great Sabaoth as when the Passeouer fell on the Sabaoth day as it did when Christ suffered For it is there saide that that Sabaoth was a great day Iohn 19. But passing ouer these thus named by the way this commaundement occasioneth vs to thinke onely of the Sabaoth of daies to consider therein what remaineth and what is taken away Where marke first that both in the Sabaoth other feasts they were precisely tyed to certaine circumstaunces of time as what day in what moneth how many dais together when begun when ended what feasts only at Hierusalem what elsewhere with what rites and orders so forth And for this Sabaoth of days that this commandement speketh of so precise rest was required in it that further than a Sabaoth daies iourney they might not trauell in it They might not bake Exod. 16.29 Chap. 35.3 Numb 15. nor seeth any meat nor so much as gather any stickes to doe it withall Now confer and lay vnto these places thus strictly tying thē the words of Paul to the Galathians ◠70 Ye obserue days and moneths and times yeres Daies as the Sabaoth newe moones c. Moneths as the 1. the 7. Times as Easter Whitsontide Tabernacles c. Yeeres as the 7. the 50. c. Which beggerly rudimentes are most pernicious to them which haue receiued the swéete libertie of the Gospel thrusting them back vnto superstitious bondage againe I am afraide of you saith Paul c. Therefore if we mark this conference of scriptures times we euidently sée the case standeth not now vnder the Gospel touching this Sabaoth as then it did Marke again the same Apostle to the Colossians Let no man saith he iudge you in meat or drinke or in respect of an holy day 2. verse 16. or of the new moone or of the Sabaoth daies which are but shadowes of thinges to come but the body is in Christ Therefore you sée a change Adde hereunto and mark the practise of Christ who indéed not refusing al vse of their Sabaoth feasts at the first did both himselfe teache and be present at other exercises in the same But yet that he might shew that he did not that of necessitie as in former time it was done now then wold he both by word and practise insinuate an abrogation or a chaunge of the same from former estate vnder the law as by those words The Sonne of man is Lord also of the Sabaoth Matth. 12.8 and againe by defending his Disciples when they had plucked and rubbed the eares of corne on the Sabaoth day healed on it and preached other daies beside that day c. By all which I say it may well appeare that there is not the same estate of the Sabaoth nowe vnder the Gospell that was of it vnder the Lawe Que. How then I pray you standeth it nowe Ans There was in this commaundement touching the Sabaoth euer something morall and something ceremoniall Whatsoeuer is morall remaineth still to vs as much to be obserued as euer of them and whatsoeuer then was but ceremoniall that is nowe by Christ taken away and we freed from it As for example to haue one day in the seuen to serue the Lorde generally in that was morall and remaineth still binding vs vnto it as also to rest that day from all labours letting the course of pietie and sanctification that that day ought to be kept But to haue precisely the Saturday and to rest so straitely from all labour as they did that was but Ceremoniall and a shadowe and therefore nowe abrogated by the comming of the bodie Christ Que. Yea but euen the day also now in our Church is chaunged from Saturday to Sunday Ans Trueth it is and for that matter marke and consider in the Scriptures that as Christ in his time so after him his Disciples in their time did beare a while with the infirmitie of the Iewes and taught on the Sabaoth and Paule hasted to Hierusalem against the feast of Pentecost yet so Actes 13. Actes 20. that euer still they insinuated a fréedome by Christ Act. 2. 5. c. and therefore dayly also met c. But when as false teachers vehemently vrged a necessitie thereof to shewe the fréedome by Christ from dayes times then in déede stoode they against it and chaunged euen the verie day quite and cleane Que. But did the Apostles in deede themselues make this alteration of the day Ans How should we otherwise thinke when we consider these and such other places First it is saide in the Actes that The Disciples being come together the first day of the weeke to breake breade Paule preached Acts. 20.7 c. Nowe the first day of the wéeke with the Iewes was Sunday immediately following their Sabaoth wherein they vsed not to receiue the Sacramentes and heare the worde preached ordinarily yet here wée see the Disciples did and not on their Sabaoth which was but the day before therefore you sée a chaunge of the day euen by the Disciples Againe to the Corinthians Paule commaundeth that the Collection for the poore which was a worke of the Sabaoth shoulde bee made euerie first day of the wéeke that is on the Sunday 1. Cor. 16.2 Mark 16.2 1. Iohn 20.1 as wee call it And therefore wee plainely sée what day they celebrated and mette vppon hauing their solemne assemblyes namely on this our Sabaoth laying aside quite the Iewish Ceremonie And it addeth also further strength to this that Iohn saith in his Reuelatiō calling this our Sabaoth day the Sunday Dominicum Diem The Lordes day Apoc. 1.10 All or any of which testimonies if we woulde séeke to delude beside the iudgementes of them that haue noted these places the Historicall testimonie of those dayes and since will preuaile For in Eusebius wee reade it the witnesse of Dyonisius the Corinthian Euseb lib. 4. Cap. 23. that in those dayes they celebrated for holie the Lordes daye Lib. de idololatria Tertullian naming the solemnities of the Christians beginneth first with the Lordes day which they celebrated and
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
wée woulde a very horrible thing if we could duely regarde and thinke of it For what is it but to contemne GOD and his wisedome to striue and fight against the Spirite teaching and conuerting men by the ministerie of the worde and euen in effect to say I am as wise and godlie as either hee can make mee or shall make mee I will none of his grace What is it but to giue a grieuous offence to others for the which the liuing God hangeth a woe ouer our heads saying Woe be to him by whom offence commeth it were better for that person to haue a milstone tyed about his neck and to be cast into the bottome of the Sea And againe It were good for that man if he had neuer beene borne What is it but to féede the deuils humor and to doe that thing that most highly pleaseth him Againe to consider howe we haue offended when we were present at Church by negligent and colde performaunce of that thing which time place and duetie required at our handes Haue we neuer come to the hearing of the worde but with reuerence with willing desire preparing our hearts before vnto it by some secrete prayer within our selues to the Lorde that he would blesse the speaker that hee may speake to our heartes and blesse vs that we may attentiuely hearken profitably féele and thankefully taking whatsoeuer is spoken increase in obedience to it Haue wee neuer come to the Sacramentes when we could and neuer without such examination and other circumstances as are straitly required of a Christian Haue we spent the Sabaoth in godly conference meditation powring out thanks from a féeling soule for the Lords goodnes euer to vs namely the wéeke passed Haue we visited or thought vpon the sick sore diseased imprisoned banished or any way suffring for a good cause to our power comforted them Haue we studied how either to procure or continue or increase amongst our selues or our neighbours the meanes of saluatiō as the preaching of the word such like O beloued we haue not we haue not we know it must néeds confesse it if there be any trueth in vs. Too much haue we neglected all these yea euen diuerse of them it is greatly to bee feared haue litle or neuer at all troubled our heads but for their contraries in most ful measure we haue wallowed in them and with gréedinesse euer accomplished thē Where is the minister whose negligence hath not made his people to pollute the Sabaoth Where is the people whose consciences awaked may not iustly condemne them for vngodly gadding on this day to Churchales to weddings to drinkings to bākets to fairs markets to stage plaies to bearebaytings summer games and such like Where is that master that hath had a conscience to restrain his seruants from this impietie or the seruant againe that hath either brideled himselfe for the Lords cause or else wel accepted his master or mistres restraint being made vnto him and which hath not rather burst out into vngodly disobedient spéeches murmuring that because he hath wrought all the wéeke therfore he should haue libertie to do what he list on the Sabaoth not considering that this commandement bindeth not only the master himselfe to honor God on this day but to sée to his family so much as he can that they also do it Nay I would to God the masters in many places were not ringleaders to their owne al other mens people to prophane this Sabaoth of the Lord and that euen such maisters as in respect of their calling office and credite in the countrey should farre otherwise doe When doeth a gentleman to name no higher estates appoint a shooting a bowling a cocking or a drunken swearing ale for the helpe as they say of some poore one but vppon the Sabaoth And if he be at the Church in the forenoone for the after noone it is no matter he hath béene verie liberall to God in giuing him so much What day in the wéeke vsually doeth he giue so euill an example of vnmeasurable sotting in bed as on the Sabaoth But O filthie sauour that ariseth out of this lothsome chanell thus raked vp into the nostrels of the Lorde I spare to speake I shame to sée I rew to knowe what I fully knowe against our soules in this respect Let euerie man and woman more particularly view thēselues and lay open vnto the Lorde their sinne in sorowe for it by this occasion thinke what is commaunded looke what wee haue done the Lorde make our sinfull hearts to sée sigh for so great offence against our God What should I say of the second end of the institution of the Sabaoth namely for the rest of seruant cattell But euen in an word woe to the man whom God shall iudge according to his guiltinesse herein For it is too vsual with al estates to be a meanes to robbe their seruauntes of the blessing due to the kéepers of this law and to pull vppon them the plague for the contrarie by making them ride and run post and away vpon euerie occasion that commeth in their heads when in truth if they would but euen look into it the matter may be done wel without such hast O happie is that man whose heart thinketh howe his seruant is bound to this commandement of kéeping holy the Sabaoth as well as hée hath a soule to loose or saue as well as he to be nourished with the foode of the word as well as he and therefore thereon concludeth he will neither sinne himselfe nor make his seruant sinne in breach of this or any other commandement The third end of the Sabaoth we heard it was that hereby might bee resembled in some sort our spirituall rest in heauen wee ceasing from our owne workes dooing the will of God But are we able to say wee haue this doone O miserable men ten thousand times if in this we should haue our desertes for wherein or howe crucifie we the fleshe more on this day than any other bridle the frowarde desires of the heart restrayne our owne nature and doe the will of God more on this day than any other Alas our owne consciences crie vnto vs we doe nothing lesse wee drinke wée eate wée surfet wee sweare we play we daunce we whore we walke and talke idlely vainely vncleanely and vngodlily these are our workes on the Sabaoth more commonly than any day in the wéeke else and if this bee to resemble a spirituall rest then in déede wee doe it not otherwise Thus stand wee therefore guiltie and gréeuously guiltie of this commaundement So that if we had not a Sauiour who in our flesh had fulfilled this lawe and euerie one for vs and appeased the wrath of God his father iustly conceiued against our sinnes neuer should we haue looked within his kingdome And howe shall we bée better for all which he hath doone but by séeing our passed sinne and
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
vs. Let euerie one wey their calling and estate sée what of them in this lawe the Lorde requireth and what of them in their places hath béene performed Children in dutie subiect to our parents we are or haue béene euery one of vs. Haue we then euer doone it or presently doe wee in the true testimonie of a féeling conscience reuerence in heart and by al outward ordinarie meanes those ordained instruments by the Lord of so great good vnto vs our naturall parentes Neuer haue our hearts harbored any light or vnworthie thought of them or against them Neuer haue wee failed in any outwarde gesture to testifie to the worlde our hidden loue and duetifull regarde of them Can we say in truth what of a child anie way ought to be or to mitigate the matter a litle what of vs possiblie could be performed in respect of age of strength of abilitie of time oportunitie with such like that of vs hath béene doone euer fullie and willinglie to them O conscience casting in our téethes our corruption thou accusest vs. These boyling harts not bearing iust reproofe vndutifullie haue often if we could remember it repined at their authoritie impatientlie fretted at their due correction and the most of vs out of question at one time or other if we haue not openlie thrown out a curse yet haue our heartes included a wish and wordes peraduenture vttered asmuch not consonant euerie way with our dueties Nay haue not euen outward violences béene offered to them by vs Ioyfull were the speach to the Saintes in heauen if in trueth wee all coulde aunswere no. But God knowes a guiltie minde in manie a one doeth stoppe his speach and filthie fact to beate or wish to beate theÌ„ who brought him foorth doeth crie to God without repentaunce for a plague What shoulde I name what shoulde I feare to name so will it wring vs all the mocking of our Parentes Where is that childe that hath carefully couered to his power and euer borne withall in him selfe the wantes or infirmities whatsoeuer of his Parents No no the Lord hath not onelie something against vs in this behalfe but euen great and gréeuous hath béene our fault and still it remaineth in manie of vs. Wée laugh to sée our Parentes shame we smile at their wants wee publishe their infirmities we disdaine their ignoraunce wee loath their age and in manie a thing to our owne confusion if the Lorde giue not an amending repentance we bewray a robbed hart of that true reuereÌ„ce which ought to bee in children to their parentes Alas if God iudge vs for our obedience where are we what witles wil erecteth a kingdome in vs Howe cleaue wee to our selues in all matters and thinke our owne direction best Howe despise weâ— the counsell of our friendes and cast behinde vs their experience Euerie sonne and euerie daughter woulde rule their mariage wholie themselues And euen in euerie action alas what disobedience sheweth it selfe in vs vnto our parentes For mayntaynance which is the thirde braunch of 〈◊〉 euen that also accuseth manie a thiâ—â—â— before the Lorde Rare is the man that hath imployed euerie abilitie of his wit of wealth of knowledge of strength at euerie néede to his parentes comfort And therefore the Lord in 〈◊〉 not in furie deale with vs as wee are children Are we parents thâ—â— wâ—y and marke whether so wee haue alwayes behaued our selues as that thâ—se duties of our children might be 〈◊〉 vnto vs euen in regarde of our behauiour If not then haue wee pulled vpon vs the guilt of our childrens want of dutie being causes of the same and the Lorde is angry with vs. What life haue wee ledde before our children to bréede and continue these duties in them Hath it béene holy graue and modest and so remayneth as néere as we can séeking to hide from the eyes of their witlesse heades such wantes as we knowe our selues subiect vnto No no but carelesly and loosely euen in euery place parentes bewray neglect of religion they will goe to the Churches or good exercises when they list and that verie rarely they shewe no regarde of the dutie of Christians they carie no grauitie in their doinges no modestie often in their behauiour but liue most dissolutely and often incontinently they sweare fearefully without regarde speake prophanely not respecting the frailtie of the youth that heareth them father and mother let vnkinde spéeches passe from them one towardes an other in the presence of their children to the great impayring of their credite with them carelesse God knowes of their bringing vp and too full of foolish pitie when they should correct them All these are meanes to make the children faile in reuerence to their parentes and to tempt them to sinne And therefore let vs looke if we be parentes and gréeued with vnreuerent regarde in our children of vs whether wee our selues be not causers of the same Againe for their obedience it faileth oft by fault in vs. For if we be Parentes we lay great burdens vpon our children pressing them still with our authoritie we inioyne them what we list not weying well what they can like and not carefully considering aswell their natures as our owne desires aswell their comfort and conuenient beeing as our owne affection and will to haue it so what maruell if often GOD breake our heartes with their disobedience The like may be saide of that thankefull maintaynaunce that shoulde of children to their Parentes be performed The very vnnaturall and vnkinde dealing of Parentes with their children in their youth denying them reléefe and comfortable helpe maketh them often though it should not when they haue attayned to anie estate to deale as vndutifully with their néedie Parentes againe Consider therefore I say if wee be Parentes what cause we giue and compare it with the fruite wee finde in our seede Let sinne appeare if wee haue offended and let the lawe condemne vs if wee haue transgressed For surely what duties this lawe bindeth all children to perfourme it as straitely bindeth all parentes to deserue The Parentes euill excuseth not the childe but it maketh him guiltie of his childes offence Thus may the rest also descende into themselues Too apparant is contempt in our liues of Magistracie and authoritie Wee honour them not as Parentes but both in reuerence obedience and maintaynance of their state by retribution of some part of that wee haue got by them we bewray vngodlinesse and sinne against the Lorde and them very gréeuously For where is that heart that riseth vp in thankefulnesse for them to our God that obeyeth them secretly aswell as openly for conscience not for feare Nay O sin of ours if it be sought out by the Lorde in this respect euen growen assuredly vp to heauen For howe dare we and doe we defeate their lawes continually Howe set wee our shiftes against the wisedome and working of the Lorde by them We mocke the Lorde and swell in pride against him
this matter Ans Truth it is but none to the warranting of this sinne For first saith hee what if a woman do it to shunne pollution of her body or after shée is polluted to flie the ignominie following vpon it And he answereth to it that the first is wicked and procéedeth of this error that whatsoeuer is doone in vs the same is also doone by vs which is not so For then were chastitie a vertue of the bodie and not of the mind It is not for a christian to say this will I not suffer but this wil I not do The mind being stained the body is filthie though it neuer did act but not contrariwise for the bodie by violēce abused is neuer able to make guilty that mind which cōsenteth not to it And therfore this excuse saith Austen can not warrant such sin as to kil ourselues For flying of shame which would follow the fact neither yet may it be doone For the shame is not so great as the act and therefore if the déed done vnto her may not warrant her the ignominy following may not do it Si non est impudica quae inuita comprimitur non est illa iustitia qua casta punitur That is If she be not vnchast which vnwilling is oppressed thē is it no iustice whereby the harmeles is punished Sed mulier auida laudis metuit ne quod violenter passa est dum viueret putaretur libenter passa si viueret But saith he a woman that standeth vpon speach and praise reasoneth with her selfe that what she suffered against her wil while she liued she should be thought to suffer with her wil if she liued And therfore she wil kil her selfe Indéede so may a womā reason the regardeth more man thā God but the christian guided with the spirit that Dauid had learneth to say with him O god thou knowest mine innocencie c. And to rest in ioy of spotlesse minde whatsoeuer the worlde speaketh Then goeth hee further and they will aunswere saith hee what can they tell howe they may be tempted to consent by long importunitie or by sight of hard extxemity and therefore they will prouide before hand least they should offend and they wil kill thēselues O saith Austen what a speach is this Iam nunc peccemus ne postea forte peccemus iam nunc perpetremus certum homicidium ne postea incidamus in incertum adulterium That is Let vs nowe sinne least hereafter wee doe sinne let vs now commit certaine murder least wee fall hereafter into vncertayne adulterie Let vs nowe doe that which wee cannot liue to repent least hereafter wee doe what we may repent c. Que. But indeede is it not a vile thing to fall into the handes of mine enemie Ans In déed Cato an heathen with manie other could not abide it neither Saul a cast away coulde suffer it But better is the warrant euer of this ought to be done than of this is doone therefore we must not weygh the latter but the former And we sée neither Patriarches Prophetes nor Apostles euer to haue doone it Nay saith Christ When they persecute you in one Citie flie into an other Where he might haue saide dispatch your selues least your enimies triumph ouer you Nowe if they might not doe it for whom euerlasting mansions in heauen were prouided what care we for a thousande examples of infidels and Paganes Thus then I conclude that neither for these causes alleadged nor anie other whatsoeuer wee may violentlie deale with our selues and ende our life Que What if wee neither kill others nor our selues but yet peraduenture cōsent Ans Euen that consent of heart is horrible murther condemned in this lawe Herodias as guiltie for consenting to the death of Iohn Baptist and séeking it as if shée had hewed off hys heade her selfe Haman as guiltie for Mardocheus as if he had doone it Dauid for Vrias Iesabel for Naboth Pylate for Christ as if they themselues had béene executioners Que. Often also haue I hard men say that sorow and care wil shorten our time Ans Indéed it is not mans speach only but euen the doctrine of the spirit of God Prou. 17.22.12.25 For a ioyfull hart saith Salomon causeth good health a sorowful mind drieth the bones Heauinesse in the heart of man bringeth it downe but a good word reioyceth it yea a ioyfull hart maketh a cheereful countenance 15. v. 13. by the sorow of the hart the mind is heauie This doctrine of god hath man by experience found euer so true that when any of thē in their writings haue spoken of care sorow they haue giuē vnto thē the epithites of biting eating consuming care such like because in déed they haue that worke in those that are too much subiect to them Galen the Prince of Phisitions in his booke of the preseruation of health affirmeth plainly that cares doe pull on and hasten many diseases in vs. Aristotle a Philosopher saith that sorowe drieth wasteth that naturall heat in vs wherein our life consisteth and so as it were giueth a reason of Galens assertiō No doubt the thing is true tryed and found to their harme in thousands And therfore euē in this respect must a christian beware least the Lord haue against him in the day of iudgement that he shortned his owne life by suffering vncomfortable sorowe to lie snubbing chéecking his hart within both day night Alas what is it that euer happen to that man or woman in earth which tast the mercie of God in Christ Iesus towardes them so bitter as that it may not be delaied and comforted euen with this that God is on their side Rom. 8. who or what can be against them Doth not euerie thing yea euen euery thing happen for the best to those that loue God Haue a true hart and meane not falsely and then say in faith as Dauid doth My helpe commeth of God which preserueth them that are true of heart Yea Psal 7.11 let me say to all that euer shall reade this in the name of the Lorde of heauen when cause of humilitie happeneth differre not to be humbled harden not your hearts in the day of affliction but sacrifice them vp brused and troubled to the LORD O Lord helpe Omnes cum valemus c. yet euer so farre yéelde to sorowe as that you constantlie and euen chéerefullie holde that which followeth in the Prophet a broken and contrite heart is neuer despised And therfore whatsoeuer the matter is with Dauid vnto your sad soule in euerie corner crie Psal 42. Why art thou so sad O my soule Psal 27. vlt. and why art thou so disquieted in mee Still trust in God still trust in God for I will yet thanke him hee is the helpe of my countenaunce and my God Thus tarrie ye the Lordes leasure be strong and he shall comfort your heart and put your trust in the
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
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
thee or if thou knowe him not 2. then thou shalt bring it vnto thy house and it shall remaine with thee vntill thy brother seeke after it then shalt thou deliuer it to him againe 3. In like maner shalt thou doe with his Asse and so shalt thou doe with his raiment and with all lost thinges of thy brother which hee hath lost if thou hast founde them thou shalt not withdrawe thy selfe from them Sée héere the loue of man to the goods of his brother in what sort the Lorde requireth it Nowe least the name of brother vsed here in this place shoulde deceyue vs to thinke wee are bounde but to our friendes in this duetie it is profitable to note howe in an other place in stéede of brother is put enimie and all these particulars neuerthelesse named If thou meete thine enimies oxe or affâ— going astray thou shalt bring him again and so foorth of the rest So that this being a fruite of loue which God requireth in vs all towardes the goods of all men bee they friendes or foes that wee shoulde kéepe them and chéerish them and in safetie restore them if wee finde them lost when once wee knowe the owners of them surely we must néede confesse that to conceile and retaine thinges founde of vs after wee knowe who shoulde haue them is plaine and flatte theft Yea it is a breach of conscience no doubt in this matter to enioy anie thing founde without truâ— testimonie in our selues that wee hauâ— vsed as manie meanes as wee coulde to learne out the looser as by asking by proclayming and such like This welâ— considered and waied should a litle morâ— awake such as bee Lordes of waife anâ— straies as we saie that they carie aâ— eye ouer their baliffes in that behalfe sâ— néere as they can to sée that they bring not sinne vppon them by making them vniust retainers of other mens goods 〈◊〉 â—omplaint common in most places and 〈◊〉 theft not to be warranted in any place Que. What is our duetie in buying â—elling Ans When thou sellest ought to thy â—eighbour saith the lawe or buiest at â—hy neighbors hand Leuit. 25.14 you shall not opâ—resse one an other meaning by deceite â—r any otherwise but according to the â—umber of yeares after the Iubile thou â—halt buie of thy neighbour 15. also accorâ—ing to the number of the yeares of the â—euenewes he shal sell vnto thee 16. Accorâ—ing to the multitude of yeres thou shalt â—ncrease the price therof according to â—he fewnes of yeres thou shalt abate the â—rice of it for the number of fruits doth he â—â—l vnto thee Oppresse not yee therefore â—ny man his neighbour 17. but thou shalt â—eare thy God For I am the Lord thy god â—n which law this I marke that when 〈◊〉 sel or buie I must show euen a loue to â—y brother a tender affection in that â—y dealing with him For so is it ment when it is said you shal not oppresse one â—nother Secondly that then consequently â—y gréedy affection may not set the price but the value of the thing and the benefite which it is likelie to yéelde For howe can I loue him and yet take more of him than I giue him that is more mony than the thing is worth Which things if they be wanting surely then our selling is deceite guile yea it is theft by this commaundement prooued For the verie equitie of this lawe as euerie one may plainlie sée was this that as good shoulde be giuen as taken and taken as giuen Euen that commutatiue iusticâ— which heathen men could see to be so neâ—cessarie in all contractes and bargans as that without it no trading could stande or societie indure Vpon which lawe well considered and soundâ—â— setled in our minds a godly man drawâ—eth these conclusions let vs thinke 〈◊〉 theÌ„ First it condemneth al ouersellinâ— I meane knowen and wilfull ouerseâ—â—ling of any thing for so say the wordâ— according to the number of yeares shaâ— thou sel that is if the Iubile be farre oâ— thou shalt sel dearer by reason the buâ—â— shal reape longer profite of it but if it 〈◊〉 neere then cheaper for the contrare reâ—â—son So that an equalitie of commodities present is plainely shot at in this law How then can they warrant their dealings to haue required loue in them who in respect either of passed losse or supposed possible in time to come doe inhaunce the price of the thinges they sell aboue the value of the things This dealing if you marke the wordes well could not be allowed amongst the Iewes And as yet I am ignorant of any larger coÌ„mission granted to vs to wrecke our selues vpon our brethren to robbe theÌ„ because God in his pleasure hath crossed vs with losse or may do hereafter Secondly it condemneth all vttering of naughty counterfeit coine or wares For first for the seller if he raise his price to the value of good wares then deliuer euill or counterfeit how doth he obserue an equalitie of commodotie And then for the buier if he beat it downe to as low a price as he may til be consent to giue so much for it and then deliuer counterfeit euill coine where is again the equitie of this law on his part who is bound by it to giue asmuch as good as hee taketh so néere as iudgement can any way serue him Thirdly it condemneth all lying in wayt to pray vpon one that must néeds sell for present mony to get his commoditie for halfe the value if I can when as rather I should for pitie giue him equalitie For what loue is this to the goods of my neighbor when I can be content euen to robbe him in his necessitie by taking that for a penie that is worth in mine owne conscience thrée and not to be bought vnder were his néede not so great Nowe sée and note then how commonlie yet fearefully for want of loue conscience to giue as good as we take our buying and selling one with an other is spotted stained with great and gréeuous theft For most assuredly euen as in the time of law if they obserued not a proportioÌ„ betwixt the Iubile yeare and their price they offended against the commaundement of theft so nowe the lawe béeing gone if the equitie of it be not obserued to wit equalitie of coÌ„moditie giuen and taken the same sinne is committed in the day of the Lord we shall find thâ— burthen of it Que. Thus then how ourloue should shew it selfe in these common duties we may easilie see nowe I pray you goe forwarde with other branches of this lawe Ans Oppression generally al is contrarie to that loue which the Lorde by this lawe séeketh to drawe out of vs therefore no doubt forbidden in the same And if in particulars wee list to lay it out First saith the worde Thou shalt not oppresse an hired seruaÌ„t Deut. 24.14 that is
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
and subtiltie by â—moothing and flatterie and such like 2. Sam. 16. For thus stale false Siba his maister Mephibboshethes goods from him Thus steale manie craftie pleaders in â—ublike places and make no conscience â—f it Thus is it sayd in expresse words â—hat Absolon stale the heartes of â—ll Israel to wit by his shamelesse â—â—atterie Thus steale men the hearts of subiectes euen in these dayes from their Princes and lawfull gouernours the heartes of the people from their ministers of seruauntes from their Maisters of Children from their Parentes Et hoc magnum â—urtum est saith one And this is a great theft A kinde of this tongue â—tealth it is for a Gentleman or a greater estate to cast out a worde to his inferiour in way of begging what he conueniently may not spare and yet dare not denie but bringeth and deliuereth with faire wordes what God knowes his heart grudgeth and peraduenture his wife wéepeth to sée him part with all And vnto this heade is referred all vngodlie counsell whatsoeuer and all leawde vanitie or baâ—bishe seruilitie to make men delighâ— more in vs and lesse in the feare oâ— God Is it not lamentable to sée thaâ— a popish or an atheisticall Spirite shalâ— doe more hurt at a table or such likâ— place with one péeuish iest and girâ—ding skoffe in the heartes of the heaâ—rers than twentie good men can recoâ—uer with much good counsell And yeâ— what say we O hee is a merie gréeke a pleasaunt companion and in faith 〈◊〉 good fellowe Hée cannot flatter hiâ— words must be borne and so foorth Buâ— marke marke what effect this mirtâ— hath in vs and whereto it tendeth And if it increase our knowledge increasâ— our zeale and increase good graces iâ— vs then like it and spare not anâ— chéerish such an one But if it poysoâ— the profite of the worde vnto vs decaâ— our diligence and liking of good exerâ—â—â—â—es and decrease all that I haue naâ—ed then know him for a thiefe though 〈◊〉 handes be true for he stealeth our â—â—ules from the liuing God both boâ—â—e and soule from eternall life It is â—â—etilie saide of a flaterer that as the â—ood maintaines the fire to the conâ—â—ming of it selfe so riches doeth him 〈◊〉 he eate vp our wealthes and I apâ—â—e it to this case with no lesse trueth â—â—at countenance beares out manie eâ—â—ll counseller till hee and his counsell â—â—ue brought his mayntayners to â—â—rie but a small porte Such gréekes â—â—ake griefe in a Christian heart to â—â—are them and if sinne bee swéete to 〈◊〉 the Lorde in mercie rowze vs 〈◊〉 so deade a sléepe But I goe no â—â—rther in this matter I wishe â—hat I woulde and I woulde what â—ight kindle in euerie man and woâ—an more faith and obedience toâ—ardes GOD and man for wee â—â—ede no cooling Cards our heartes are 〈◊〉 and euill inough by nature of them â—â—lues Que. Yet must I once agayne make bolde and craue your opinion concerning goods got by play For in trueth mee thinke the possession of them hath no founde warrant And if you wilâ— ioyne a litle concerning corrupt Paâ—trons I thinke it will not bee vnâ—fit Ans Surelie you doe most iustliâ— doubt of the former and I dare aâ—uouch it you may as fitlie doubt of thâ— latter For neither play nor Patroâ—nage will euer beare out when ouâ— consciences shall awake what at thiâ— day is doone by the title of them O the latter I purpose some other speach and therefore will not here intreate 〈◊〉 it but onely say thus much that iâ— trueth as you haue well noted thiâ— commaundement of stealth is his staâ— wherein hee must bée placed that steaâ—leth to himselfe the rewarde of the mâ—â—nister Lamentable are our dayeâ— wherein such wickednesse is wisdomâ— and thrise deade are those heartes thâ—â— dayly dare inioy what neither beforâ— â—OD nor man they may openlie â—â—nde to But of the latter a fewe â—â—e wordes at your request A matâ—â— as you knowe greatlie liked and â—â—erefore hardly blamed without great â—â—sliking For what we haue to doe â—â—e loue not to bee letted to doe and â—â—toothsome is that trueth euer that â—â—adeth downe my liking But be 〈◊〉 as it will bee To this was I â—â—ne I doe willinglie acknowledge 〈◊〉 to this am I called as I am a â—â—nister euen playnelie to speake â—hat I sée a trueth when the place â—â—uireth it or else to carie the brande 〈◊〉 ill conscience to my graue And â—â—ether mislikers of anie trueth héere â—â—ll finde a daye of misliking elseâ—â—ere before the GOD of trueth 〈◊〉 them nowe betimes in loue adâ—â—nished well consider and weygh â—â—ncerning then playing and gaâ—â—ng in generall diuers you shall â—â—de both in writing and speaking â—â—rie straite who hardlie will bee â—â—rswaded to allowe vnto Christiâ—â—s almost anie plâ—ie at all For say they wee must giue accompt in thâ— day of iudgement of euerie action 〈◊〉 euerie idle worde and of euerie iote 〈◊〉 time howe we haue bestowed it anâ— therefore we shoulde not play Secondâ—ly the Apostle saith 1. Cor. 10. Whatsoeuer you dâ—â— doe all to the glorie of God but our idâ—â— sportes rather dishonour God anâ— therefore we shoulde not play Thirdâ—lie Peter saith it is sufficient that wâ—â— haue spent the time past of the life aâ—â—ter the lust of the Gentiles walking 〈◊〉 wantonnesse 1. Pet. 4.3 drunkennes in gluttoniâ— and such like therfore nowe we shouâ—â— not play Fourthly the multitude 〈◊〉 Christian exercises duties that we aâ—â— bound vnto crie vnto vs to spende 〈◊〉 time in play And last of all by the seâ—â—tences of graue and godlie fathers whâ— haue and doe condemne all idle sporteâ—â— and say the diuell Ambros 1. offic 23. Chrysost ho. 6. in Matth. not God was the aâ—â—thor of them they prooue and wishe 〈◊〉 profite that we shoulde not play Tâ—â— meaning of these our brethren no douâ—â— is good and willingly would drawe vâ— to greater dutie to our God And theâ—â— reasons of theirs ought to haue this eâ—â—â—ect in vs euen to abridge that excesse which al may sée in our playing and our sportes and to bring vs home to a greater strictnesse of life in héeding what we should But to cut vs off from all recreation by any play be it without offence of anie spoken indéede they cannot For wee are men and no Angels and as men in this worlde wee must walke our course subiect to dulnesse and wearinesse euen in good thinges and wee must refreshe that féeble weakenesse of ours by lawful and allowed comforts Which I so tearme because I am assured that the worde of God condemneth not all our play and the corrupt constitution of our bodies Zach. 8.5 Exod. 13. 2. Sam. 18. Leuit. 23. together with the dulnesse of our minds require some play Sparing in truth is the worde in giuing The appointing of festiual dayes because well knewe the Lorde wee woulde not bee sparing in taking libertie for to play Yet is it plaine
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
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
should we escape and yet God be iust too It is euen the wisedome we extoll in others and that we striue continually to attaine vnto our selues to haue neither â—rue eie true heart nor true tongue but onely to séeme to haue all to euerie one whose worde wealth or authoritie may gaine vs anie thing in this cursed worlde And so man is our strength our pollicie is our GOD flesh is our arme and what Paul so reioyceth in we laugh at as vile and too sily simplicitie Dauid assureth himselfe the Lorde will defende them that are true of heart Psalm 7.11 Psalm 32.11 Psalm 36.10 Psalm 64.10 we verily thinke if we be true of heart wee cannot nor shall not be able to liue in the worlde we must Critisare cum cretensibus that is we must smooth it and sooth it and carie two faces vnder one hoode or else wee are not so wise as we might be Thus sinne we I am sure of it some more and some lesse and the reward of the least sinne is eternall death But it is the Lordes great mercie to moue vs from anie sinne For dull are our heartes to feare any iudgement till it be vpon vs. 1. Iohn 1.7 And therefore to him I commende vs to open our eies that we may euen earnestly sée and consider effectually howe impossible anie feloweshippe is euer to be had for me holowe subtill guilefull hypocriticall and sâ— foorth with a God all trueth sinceritie simplicitie and open assured faithfulneâ—â— it selfe For the seconde which was telling of tales wee haue heard it before shewed and our owne knowledge doth assure vs it is a branch of the breach of this commandement which shall burne both bodie and soule in the fire of hell And yet sée do we feare it or flie it Alas we knowe I am sure of it we haue béene too too secure in this point and our securitie not séeing and weighing the wickednesse of the vice hath stayned both heart and tongue horriblie Looke about the worlde and veiwe the generall course of all Feareth anie man to discredite his neighbour priuily and to whisper vpon hearesay or his owne imagination what tendeth to the blemish of his name whom he speaketh of Feareth any woman when shee hath mette with her gossippe to tittle tattle to the slander of an other this thing and that thing which yet hath no certaintie and which full both she would haue saide of her selfe vpon like coniectures No â—o we sée to much the cursed course of lawlesse tongues in euerie place though the Lorde in mercie giueth some consciences and a thousande times I begge that we would sée our sinne confesse our sinne and rippe vp our guilt in this respect Why should wee be so dull and without féeling If it be a vertue thus to prittle and prattle of euerie bodie vncertaine tales but most certaine discredites then prooue it so and vse it but if it bee a branch of false witnesse that doth truly witnesse gods wrath to hang ouer vs for it good Lorde shall we still be polluted with it Shall hell haue vs without anie helpe Will not the dread of dolefull day strike such a filthie fault into the waning and by litle and litle cut quite the throte of it and make it bléede to death in vs I hope the best and I wish the best the Lorde in his mercie set a watch before our mouthes and kéepe the dore of our lippes for euer hereafter Next commeth hearing and beléeuing to be considered of faultes in necessitie also if telling false tales hath before béene iustly blamed For there is nothing that so nurceth and nourisheth vp a tale teller as doth the credulous heart and attending willing eare of the hearer And therefore if the one be a vice the other certainely is no vertue Nowe howe guiltie are we in this againe howe stayned howe blotted before our blemishlesse God if he shoulde enter into iudgement with vs For Christ his sake let vs weigh it let vs viewe it and euen earnestly thinke of it and fearing to be damned let vs feare to sléepe soundly in the sinne that â—eadeth to damnation We doe not discountenance the whispering carper we doe not eschewe the reportes of péeuish pratlers but we itch to heare and take pleasure in hearing what true charitie in our heartes towardes our brother â—hould make vs abhorre to heare and wéepe to haue it true And for beléeuing marke and consider if you dwell amongest neighbours whether you haue â—ot gréeuously offended towarde many â—f them in this respect Howe haue you â—uffered a false tongue to fire your â—eartes with beléefe of your neighbour â—hat could neuer yet bee extinguished â—â—nce you heard it and yet you doe not â—nowe it Alas is this charitie which who so wanteth wanteth God Is this to loue thy neighbor as thy selfe When full sore it offendeth mee that any man should credite a surmise of me if it be not true O eies O heartes where is their sight and féeling What loue can my neighbour beare me or with what heart can a seruant serue me when he séeth whisperers still about me and findeth my nature so credulous of them as that all his faith and trueth all his traueile and labour all his affection and loue were it neuer so sincere and vpright and euen flowing from the rootes of his heart and the verie bottome of his soule yet is in hazarde euerie houre of vniust condemnation of vnkinde regarde and most vndeserued reproofe Truely as I haue said before it is the verie tried cutthrote of all amitie friendshippe or faithfull louing seruice to haue a listening eare and a credulous heart without maruelous good discretion And I am most assured oâ— it there is no plague nor infection gréeuous in the worlde comparable to this poyson in estranging alienating and in the end quite driuing awaie from me those heartes that were mine owne with bodie and all worldly abilitie in trueth in honestie in alleadgeance in God in Christ and in all good meaning to the death Who loueth for gaine and serueth for hire he is a slaue to the thing that he gapeth for and to make vp his mouth he will carie any thing but to whome loue is gaine and due regarde of his poore true heart an abundaunt rewarde the deniall of it discourageth his meaning grindeth his soule in sunder and raketh him vp in dust by vntimely death And therefore since it offendeth God hurteth our brother and verie greatly indamageth our selues O that we would sée it consider it and as God by grace shall strengthen our fraile natures scoule vppon the spéeche that practiseth manies harme and couenant with our heartes to knowe before wee credite so would God blesse vs manie report well of vs and true hearts of neighbour friende seruant or whosoeuer neuer leaue vs. Passing then on in this examination further wee may not forgette the publishing of our brethrens priuate offences a displeasing thing vnto the Lorde
and a gréeuous breach of this commaundement Wee should couer in charitie what no bodie knoweth but wee if the partie will be reformed euen as willingly and readily as euer wee would our selues finde fauour for our infirmities But doe we it Is my brothers shame my griefe is his credite déere vnto me as my life Goe I backewarde with a cloke on my backe to cast vpon his offence loth that either others or I my selfe should sée it as good Sem and Iapheth did to their bared father in his drunkennesse Gen. 9.23 No no wee grinne and laugh rather with cursed Cham and blabbe it out to others Good beloued let vs weigh our wantes and neuer make our vices vertues God asketh but our confession in griefe and sorowe and he will heale vs. It is a branch and a breach of this commandement and therefore no thing to be continued in But I dwell too long in this spéech vnto you Many things mo might yet be rehearsed but sée them your selues and let my silence passe them These fewe bewraye our want of perfect obedience to the lawe and so consequently of anie life and safely by the workes of the same And therefore I hope we clearely perceiue that without a Sauiour wee were but lost make what distinctions we can of obedience of iustification or such like Fast cleaueth to vs and cannot bee denied gréeuous guilt against both this lawe and all the former and cursed is he which abideth not in all to doe them sayeth the Lorde Deutro 27 Iam. 2.10 Galat. 3.11 He that is guiltie of one is guiltie of all and by the workes of the lawe can no flesh liuing be iustified For the iust shall liue by faith Wee haue not doone all but wee haue broken much and therfore the conclusion lighteth vpon vs and all the subtilties of all the wittes in the worlde can not remooue it from vs if the Lorde should marke what we haue doone amisse but in this one lawe of his and iudge vs thereunto and by we are not able to abide it wee are cast away Therefore let vs flie from the lawe as fast as euer wee can and take the right vse of it thereby to be led vnto Christ and let this be our firme comfort Galat. 4.4 that When the fulnesse of time was come God sent foorth his sonne made of a woman and made vnder the lawe that he might redeeme vs from the curse thereof and so by him wee might receiue the adoption of sonnes which without him we could neuer attaine to This is sure and this is comfortable to hould by and the Lorde increase this faith in vs euer The tenth Commaundement Thou shalt not couet thy neighbors house thou shalt not couet thy neighbours wife nor his c. Wherein saith your booke the Lorde plainely forbiddeth all inwarde desire of anie thing vnlawfull to be done although we neuer consent vnto it as the rebellion of the flesh all corruption of the olde man all blotte of originall sinne so that by this commaundement most clearely we may see the image of that man that pleaseth God euen such an one in whom nothing is impure neither in will nor nature Question YEt playner I pray you if you can set downe the difference of this commaundement from the other for as I haue heard some haue halfe thought it superfluous seeing as the former did also forbid the inwarde thought aswell as the outwarde act Ans It is as plaine as may be alreadie yet to content you thus ouer againe The former commaundementes did forbid the act and the setled or consenting thought of the heart though the déede were not doone as for example the precept of killing forbiddeth the déede and with all once to thinke in heart to doe such a déede with a resolution verily to accomplish it if I can But nowe this commaundement commeth néerer and condemneth not onely that thought that is setled and lacketh but oportunitie to doe the déede but euen the verie thinking also of any thing contrarie to the loue of God or my neighbour though I doe neuer consent to it but snubbe it mislike it and reiect it For euen that hauing of an euill thought in my minde is a fruite of my corruption such as in innocencie if we had stood we should neuer haue had and therefore naught So there are two degrées of thoughtes the one with consent to accomplish in déede what we do thinke if we can and the other without consent repulsed away when wee awake and sée it The former in the former commandementes was forbidden and the later in this A strange doctrine in shewe no doubt to manie that thinke this their thought is frée But we must not maruell since euen the Apostle Paul himselfe would neuer haue suspected anie danger in concupiscence lustes and desires if the lawe had not sayde Thou shalt not lust or desire Rom. 7.7 Nay it appeareth verie plainely in that place sayth a godly man that he thought maruelous well of himselfe before hee came to this commandement He tooke himselfe before to be liuing and in good liking towardes God and godlinesse but when he had looked vpon this lawe and beheld himselfe a while in this part of the glasse he sawe himselfe plainele to be no bodie but a dead man sould vnto sinne And therefore a thousande times néedefull that the Lorde should adde this lawe to all the rest to humble vs throughly séeing so singular a man was not fully cast downe before he had wrestled with the iustice of God in the same Let vs therfore thinke of this thing that séemeth so litle in our eies For wee heare what the Apostle sayth it is sinne to desire Rom. 7.7 and we may ioyne vnto it the words of the Lorde himselfe affirming plainely that the verie imagination of mans heart is euill euen from his youth Gen. 8.21 God hath made the heart aswell as the bodie to séeke his glorie and therefore good reason the cogitations of the hart should no more straie from their true end than the actions of the bodie Neither may our reiection of such thoughtes in the ende and not consenting vnto them to accomplish them in act bleare our eies with an imagination that we haue not offended in them in going so farre as we went For it is a blemish a want an impietie and a degrée of vnchastitie in a woman to suffer the cogitation of anie forren friende beside her husbande to tickle her with conceite vnlawefull though in the ende she repulse it and abhorre to accomplish it and howe can it then be faultlesse in these hearts of ours the spouse of the Lorde to dallie with such delightes and to pursue in minde by thinking of them the pleasures that such conceites doe pleade before vs though in the conclusion we giue the deniall and do not consent O it is a greater matter to loue the Lorde with all the heart than that it may
new Testament that were married to begge any pardon for it at Gods hand or to insinuate anie way any impietie of theirs in so doing Which yet assuredly they would haue doone if the opinion of poperie had bin true concerning single life and matrimonie Lib. 10. ca. 26. S. Augustine in his booke of Virginitie hath manie words of the rewardes of matrimonie concludeth thus that eternall life is giuen of the Lord both to married vnmarried indifferently The councell of Gangren thought good to make this canon An. 333. Can. 10. that if any liuing single for the Lord should in arrogancie pride contemne those that were married they should be accursed Wherefore wee conclude this matter say as the Church of God said in that time Virginitie we coÌ„mend Concil Gangren Epiph. tom 1. lib. 2. baeres 48 widowhood we praise the chast bond of godly wedloocke we honour receiue But as for adulterie fornication vncleannes whatsoeuer either of body or mind we abhor it condeÌ„ne it Thus then I I hope you sée how the opinioÌ„ of chastitie to consist only in liuing single spruÌ„g vp euen by the diuell who knew not otherwise how to draw men to vncleannes being robbed of his former means than by making them to abridge themselues of the ordinance of God against the euil You haue séene also how false this is and that in godly matrimonie aswel as in single life there is liked chastitie of the lord You haue séene that neither of these estates haue any premineÌ„cie aboue the other in respect of greater pietie or merit but both of them alike acceptable to God if for the parties they be expedient only in regard of outward incuÌ„brances the one is more frée thaÌ„ the other Lastly you sée the vertue of this coÌ„mandement opposed to adulterie to be chastitie but how not to liue vnmaried as the papistes dreame but both in mariage out of it to kéepe body soule vnspotted of filthie lust concupiscence The other pointes of mariage it self of second mariages of poligamie of diuorce such like which were in this place to be handled I think good to cut off hauing taried alreadie too â—ong in this coÌ„mandement to reserue â—hem till some other occasion Que. Yet adde some thing concerning the punishmeÌ„t of them that breake this commaundement Ans The law of God as we all may â—ée Deutro 22. punished adulterie with present â—eath Fornication with mariage of â—he partie if the parentes would and if â—hey would not with a dowrie to be giuen The Athenians punished it with â—eath This lande of ours in the dayes of Canutus had a lawe to cut off the noâ—es and eares of adulterous women And for the spirituall punishment of it â—t was euer is 1. Cor. 6. and shall be damnation â—f body and soule in the pit of hell withâ—ut repentaunce The Application NOwe then consider what hath béene said euen as we desire true fruit of the worde of God vnto our soules let vs weigh our â—wne estate in euerie branch of this commandement The act of vncleannes howe it can accuse vs that God doeth know who hath hell in his hand to cast vs into it if we haue sinned And therfore if either with maried or vnmaried wee haue euer thus offended let his power be thought of let hell be feared and so foule a fault from the verie hearâ— roote be earnestly lamented Excuse iâ— not with youth or any circumstaunce cause or occasion in the world these scoffings of the Lord wil not euer be borne in youth we are Gods aswell as in age and in youth we should serue him asweâ— as in age if we do not euen youth shall to hell aswell as shall age Sinne séene and sorowed for left and forsaken hath pardon promised but sinne iested at and played withall hath vengeance threatned It is the voice of a Christian to say I haue sinned but it is the voyce of a reprobate to say still I wil sin wtout remorse The best may offende but the best can neuer continue offending And therfore take héede and if act can accuse vs let it neuer héereafter be able to blame vs for souden and feareful is the vengeancâ— from heauen that lighteth vpon adulterers From the act let vs come to the â—nwarde thought and as it is more priuie and we all more prone vnto it so let it be more carefullie weighed and searched out euen of vs all Let vs call to minde with a féeling heart how foullie howe fearefully and how euen continually we offende the Lorde by our hidden conceites Howe quickly créeâ—eth into vs an euill thought and howe swelleth it within wheÌ„ it once is there It worketh within vs as a thing most strong verie fowly stayneth vs oâ—ten â—ere we do coÌ„sider it Yea our negligence in this befalse doth condemne vs before the Lord and pronounceth against vs that wee feare more men than God For our outwarde actions we are carefull of so néere as we can to kéepe the blottes of them out of sight but our heartes being thinges hidden from the eies of men we cary litle care ouer them to kéepe them cleane from impure concepts What man may sée we are ashamed that he should sée but which God beholdeth our secret thoughtes we feare not at all to haue them foule filthie and wicked O what a God serue we that being able to set euerie thought wee thinke visible in our foreheads in great letters that euerie one which runneth by might reade them yet most mercifully spareth vs and is content our secret shame should not appeare to men Shall we still prouoke him shall wee still offende and grieue him Surely theÌ„ hotte wil be the wrath at last which so long his mercie hath withhoulden Wherefore to conclude this matter euen as we loue the Lord and our owne health let vs sée and weigh how déepely this lawe against impure thoughtes is able to charge vs let vs consider the cause if we can find it out that driueth vs vsually into such hidden sinne and héereafter as men touched with some Christian remorse that so good a God should so still be offended let vs ridde our heartes as we can of the effect by taking away or at least stopping in some measure the course of the cause The meanes and allurementes either to the actuall offence or the thought â—ondemned in this commaundement as we haue heard before are many and diuerse Sometimes the eyes disorderly wander and beeing not checked by a Christian conscience that feareth to giue them libertie too long they become the occasions both of thoughtes and actes wicked and damnable Sometimes behauiour vnchast and vnséemely Someties speeche wanton and light stir the hart vp to conceiue that thing and the wicked fleshe to perfourme it fully which God and nature abhorre as filthie The dalying tattles of these courting dayes the lasciuious songes made by loose mindes and