exhortationum The Lawe had his roote in Paradise his branches in the Desart his fruit in Christ the rootes bitter to Adam the braunches heauy to the Israelites the fruites death to Christ because he died to fulfill the lawe This lawe is a Schoolemaister sending vs to Christ This lawe is like a glasse wherein we may beholde two kindes of sights wee may beholde our owne imperfections and also we may see the absolute perfection of Christ Iesus When the yron fell into the water Elizeus 2. Kings 6 tooke a peece of woodde and threw it in and the yron came to the toppe of the wate We were as yron suncke vnto the bottome of the waters of desperation and our heauenly Elizens Christ Iesus with a peece of wood that is suffering for our sinnes vpon a woodden Crosse raised vs vp and caused vs to swimme vppon the toppes of the waters of despaire But before wee proceede to a particular view of the Commaundements I will briefly acquaint you with the substance of them which is this They comprehend the duety of man towards God and the duety of man towards man the duety of one man towards another Our dueties towardes God are deliuered in the foure first Commandements first table our dueties towards man in the six last being the second table Wilt thou knowe howe thou maiest performe all this that God requireth of thee in these his Commandements why loue God and loue thy neighbour and thou hast done all Do this and thou shalt be as free from the â—reach of these commandements or anie of them as Naaman was free from his leprosie when he had washed in Iordan The whole fulfilling of the lawe consists but in one word but in this word Loue it is â—ut a sillable But thou must knowe that this loue is more than a bare loue a naked loue a colde loue for the wickedest and loosest liuer in the world will say he loues God he loues his neighbour too But thou must loue God entirely and purely and as he will be loued thou must loue him with these circumstâ—â—ces viz. with all thy heart with all thy soule and with all thy strength and then thou must loue thy neighbour as thy selfe Thou must loue God aboue al thou must loue him more than thy selfe more than thy father that begate thee or thy mother that bare thee or thy brother the son of thy mother or thy wife that lieth in thy bosome he Mat. 10. 37 that loueth father or mother sister or brother wife or children or kinsfolks morethan me is not worthy to be my disciple Wee come short of this loue when wee loue the world like Demas or our pleasures like Belshazar or our riches like the young man in the Gospell who before he questioned with Christ thought hâ— had had this loue we now speake of for he iustified him Mat. 19. 22. selfe saying All these haue I kept from my youth vppe But Christ knew â—ee loued his riches and possessions and his landes better and therefore he bade him goe and sell all hee had and giue it to the poore and hee shoulde haue treasure in Heauen but he went away sorrowing not sorrowing for that hee came short of this loue wee speake of but for that he must part with his goods if he would inherite lift for the text saith he was very rich If ye loue the world the loue of GOD dwelleth not in you but when yee begin to loue the Lord in the sinceritie of your harts then and neuer till then will the loue of the world fall from you with the vanities thereof as the white scales fell fro Tobias eyes Loue euen this pure loue whereof wee speake is the first lincke that in an holie vnion dooth ioyne GOD and vs together and this one lincke drawes twoo others with it feare and obedience loue looks vppon Gods mercie feare lookes vpon his iustice the one stayeth vs from presumption the other keepes vs from desperation These two support our faith as the twoo Lions supported Solomons throne and to what soule soeuer these two shall haue recourse euen thither shall obedience comc also These three are better welcome vnto God than the three presents offered by the wise men vnto Christ These three graces loue feare and obedience are like those robes of righteousnes to couer and beautifie the Saintes of God which Saint Iohn extolleth with a threefold commendation they were pure fine and shining This loue holdes me to it like an adamant and yet I may not part with it till I haue planted it in you for if I teache you this one lesson I teach you all which is to loue God aboue all We must loue him for that he is mercifull in making vs when wee were not in protecting vs being made but most of all for sauing vs when we had lost our selues as Adam lost himselfe among the figge trees for giuing vs the ayre to breathe with the Sunne to giue vs light the raine to fructifie the earth the fire to warme vs the beastes and foules and fishes to feede vs all that is within and without our bodies This world and the goodly frame thereof This ought to make vs loue god and in our loue to exclaime like Dauid O Lorde what is man that thou so gratiously visitest him but looking vpon our selues and our ingratitude that doe not loue god for all this we haue cause to crie out vpon our selues to say O man what is god that thou so lightly regardest him O Lord saith Augustin in Soliloquijs if thou for this vile body giue so innumerable benefits from the firmament from the ayre from the earth from the sea by light and by darkenesse by heat and shadow by dewes and showers by wind and raine by birds fishes by beasts and trees by multitude of of hearbs and variety of plants and by the ministery of all thy creatures O sweete Lord what gratitude what loue and thankefulnesse should we owe thee for all this how should we honour thee as thou deseruest All the creatures of God do call vpon vs to loue God and yet are we short of this loue we praise him not we thanke him not for his benefits we honour him not for his goodnesse so beyond al measure vngratefull are we like those nine lepers that being clensed forgat him that clensed them Alas what meane we to forget to be thankfull to so gracious a God what meane we now after so many blessings that God stil powreth vpon vs in a plentifull measure we haue not yet learned to loue him This is the A B C of religion and fiâ—st Catechising Principle for them to learne that will be trained in the schoole o Christ and we haue not learned so much such trowanting schollers are we In this loue is all the whole duty of man consisting and wilt not thou learne this one thing which teacheth thee all things O but you will say if all
know not how thou wilt be dispensed with Wilt thou know then how to anoide the daunger heereof and withall the breach of this commaundement thou must doe it thus viz in iudgement in righteousnesse and in trueth and so I conclude this commandement Many wordes neede not to be spent in The tenth commandement clearing the tenth and last which reacheth to the brideling of our affections If thou loue thy neighbour thou wilt not transgresse so much as in thought against him for the very motions of our hearts are able to seperate vs from the loue of God Rom. 7. 7. and the loue of our neigbour See how carefull the Lord is ouer vs he would haue vs not onely to watch our woorkes but our woordes also and our thoughts The former commandement of witnesse bearing is called by the learned Prieceptuâ— vâ—rborum the precept of words and this last may be called Man latum cogitationum the commandement of thoughts If God would haue thee watch thy words and thy thoughts how much more carefâ—lly would hee haue thee to watch thy deedes If God requireth thee to glorifie him in words much rather doth he require thee to glorifie him in deedes and if in deedes then most of al in charitable deedes if to speake well to thy neighbour then to do well much rather And here fit occasion is ministred to put you in mind of your poore neighbors deny not them foode and other necessities that they shall require how do we know but that God hath sent this famine vppon vs to try how we wil carry our selues to our brethren â—â—â— poore distressed members of Christs body we haue had many plentifull yeares Gods name be praised for it in regarde whereof and in testimonie of gratitude let vs not now shut our hands nor shut vp our doores lest it might be said that Pharaohs leane kine haue eaten vppe all the sutte kinâ— That which we giue it is not lost he that giues but a cup of cold water shall not loose his reward remember how God blest the dyle in the cruze and the meale in the bag to 1. King 17 thâ— poore widdow If thou giue to the poore thou dost not giue but lend and to whom dost thou lend but to the Lord he that giueth to the poore â—â—ndoth to the Lord and looke what he layeth oâ—t it shal be paid him againe yea hâ— will paye it thee againe trebble in the double Consider thou giuest it vnto him who is 〈…〉 â—nâ—â—â—esh who is the Image of God as well as thou who is made of the same â—oâ—â—d with thee who must be heire of the same promises with thee If in other things thy loue apeare not to thy neighbor yet in this it must needes appeare and shew it selfe by releeuing him so fulfilling the will of God who chargeth thee thus in the fifteenth of Deut. seuenth verse Deut. 15 7 If thy brother by thee be poore thou shalt not harden thy hart nor shut vp thine hand but shalt releeue him in his neede he that despiseth the poore despiseth him that made him if you shall thus do and in the feare of God I exhort you so to do to you then belongs that voice of comfort come ye blessed of my father receiue the kingdom prepared for you froÌ„ the beginning of the world for I was hungrie and you gaue me meate I was thirstie and you gaue me drinke I was a stranger and you lodged me I was naked and you cloathed me I was sicke and you visited me I was in prison and you came vnto me Know that Christ in the poore is hungry and thirstie and a stranger and naked and sicke and in prison and in asmuch as you haue done it vnto one of the least of these his brethren you haue doone it vnto him And now beloued that I haue shewed you all the circumstaunces in effect of this loue towardes God and towardes your neigbour which is all the duetie that the Lorde requireth of you in these his commandements enter into your selues sound yourselues whether this loue of God be in you or not As S. Paul bade the Corinthians to proue 2 Cor. 13. 5 themselues whether they stood in the faith so I not by way of commandement but by request rather intreate you proue and examine your selues whether this loue of God be in you or not It shall soon appeare by due examination as a vessell is iudged by the sound thereof to be either empty or full Happie is that man that can saye all these haue I kept The prodigall sonne was neuer halfe so welcome to his father as this man is to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
And because thou wantedst a pincely throane and Regall seate of Maiestie whereon thou mightst sitte triumphing as chiefe regent of the world and to the which all creatures might haue recourse to do thee homage God gaue a throne vnto thee more glorious than that of Solomons though it were of Iuory and couered with the best gold euen the garden of Eden a place of repose so magnificent and of such matchlesse excellency as no pallace of any potentate King or keyâ—ar in the world may be compared vnto it being a place that shined with supereminent beauty and was stored with such infinite varieties of inexpected pleasure the trees yeelding al kind of desired fruits and the fruites as they were different in kind so they presented diuersity of tastes al peasant toothsome to the receiuer This garden was watred by a riuer cleare as any christall the resemblance of that riuer of the water of life described by S. Iohn in the 22. of his Reuelation In a word this goodly Eden this glorious mansion of Adams regiment seemed no other than a most liuely representation of the very citty of God filled wth the glory and maiestie of the creator Ah Adam what meanest thou to disfranchize thy selfe of so great a libertie and to lose the rich prerogatiues of so ample a monarchie in stretching forth thy hand to the forbidden tree Could no apple but the forbidden fruit qualisie thine vnbridled appetite the tasting whereof included thine exclusion and debarment for euer from Paradise yea death it selfe also to thee and thy posteritie Looke backe if thou wilt for the shaking blade in the handes of the fiery Cherubim hath cutte off the hope of returning thither any more Look backe I say to that place of blisse which by transgression thou hast lost and reeount at once if for greefe thou canst all thy wofull infelicities Thou hadst the beastes foules and fishes at thy command to call vppon the earth vnder thee to treade vppon the fruites of the trees beside thee to feede vpon yea gold and pearle euery where about thee to trample on and what could thine eies lust after or thy heart wish for more then this Notwithstanding all this that hath beene spoken euerie part and tittle whereof dooth abundantly shew forth the loue of God towards Adam Loe yet for all this God whose mercie is beyond measure and whose goodnes is infinite exhibiteth to Adam further testimonies of his loue in drawing from his owne side a companion when before hee was solitarie for hee sawe it was not good that hee should be alone Adam little thought that the Lord was ordaining for him so acceptable a supplie he knew not his owne want Vntill God graced him with this newe blessing he conceiued himselfe sufficientlie furnished like the rich yong man in the gospel who supposed he wanted nothing that might furnish him to the kingdom of God till God made him vnderstande that one principall thing was lacking which was that hee must sell all hee had and giue it to the â—oore Adam so long as hee was alone without the woman seemed but as a maimed man that wanted his principall limbe As Agrippa speaking of himselfe saide Act. 26 28. thou perswadest me almost to be a Christian so may I say of Adam that hee was almost a man being yet alone but when the woman was formed out of his rib then hee became an absolute and perfect man And this much bee spoken of this first poynt of Gods consultation or conference nowe of his resolution noted in these following wordes I will make him an helpe meete for him God hauing taken counsel with his wisedome at length determineth for Adams good an helpe meete from him I shall not neede to vse many woords for the cleering of this note for it containeth onely the execution of that which in the former woordes he interpleaded and for the vse of the doctrine it is little differing from that which hath alreadie beene spoken only it sheweth the continuance of Gods mercie and loue towards Adam in performing so speedilie what he before consulted vppon It is not good saith the Lord in the former parte of the verse that man should be alone and in the latter part he concludeth I will make him a helpe meete for him The reason that mooued the Lord to be so friendly vnto Adam was this because it made for his good it was profitable for him And the same reason should bee of force by the example of God to inforce vs so to deale one with another we should imparte any thing to our neighbour that maketh for his good if our friend want any thing that we can supplie we ought not withhold it from him for as the woman for the man so men were made for men one to helpe an other God hath made all his creatures to serue man the sunne to shine the starres to giue light the cloudes to water the grounde the cattle to till the earth and the earth to yeelde her increase and all this for man shall these dumbe creatures with such voluntarie obedience and such cheerefull alacritie perform their duties in their neuer-failing ministrie and shall not wee minister one to anothers necessitie shall man onely Gods owne Image and the perfection of all creatures whom God made but a little inferior to the Angels shall onely man I say be defectiue in his dutie I will make c. It was a sentence that was begunne with words of sweete consolation It is not good that man should bee alone and with no lesse harmonie of like sweetenes continued to the period concluding thus with an heauenly consent I will make man an help See how peremptorilye the loue of God runnes Is it good for man I will do it Wee shoulde carrye like loue one toward another and wee shoulde learne to speake as God speaketh Is it good for my neighbour I will doe it His will and his loue did ioyne both togither to further Adams happines His loue made the question Is it good and his will presently makes answere like Samuel at the first call I will doe it for him This was Gods loue towardes vs O that ours towards him were like his for then as Gods loue procured Gods will to woorke Adams good so would our loue beeing like his draw forward our will to execute in a carefull obedience whatsoeuer God commaundeth Where this loue of God hath wrought in the children of God there hath this willingnes bin found coÌ„curreÌ„t with like effectual operatioÌ„ for the are nere seperated from the children of God but are euermore vnited as it were by an inuiolable league like Ionathan and his armor bearer who were neuer diuided The Prophet Dauid sayth in the 119. Psalme I loue thy commandements aboue gold yea aboue most fine gold there goeth Dauids loue and this loue made him pronounce in the 32. verse of that Psalme I wil run the way of thy commandements there we see Dauids
for shee is parte of his substance he must loue her as tenderly as the rib in his owne side Hee is not to putte her downe to his heele nor must shee presume to his head She must not exercise the maistery nor must the husband make her his seruant remembring shee was taken from his side The ribbe teacheth them both a lesson of continencie the man to like and loue none but his wife and the wife none but her husband shee ought in affection to bee so neere vnto him as his owne ribbe Lastly it teacheth them both a lesson of vnity which is the band of loue the man must not prouoke his wife nor the wife her husband No bitter wordes must passe betweene them much lesse blowes for will anie man beat him selfe will anie man frette his ribbe no man saith the apostle euer hated his owne flesh but nourisheth and cherisheth it Ephes 5. 29. And thus you haue breflie heard the sum of this portion of scripture in such measure as god hath opened vnto me I haue reuealed vnto you In the first parte you haue heard god coÌ„sulting in the second determining for Adam his good an help meet for him and thirdly the maner of the womans creation all shew foorth gods loue and care ouer mankind and this loue and care in God doth call for gratitude and thankfulnesse from vs by walking dutifully in our callings and supporting one another after the example of God God that sormed vs so sanctifie vs by his good spirit of grace that we fashioÌ„ our selues to his will that we may euer be doing that which is acceptable in his sight to his glory and the saluation of our soules in the righte oâ—sâ—eâ— of Iesus Christ Amen A short Treatise vpon the Commaundements Blessed are they that do the Commandements Reuel 22. 14. THe Lord when he had made man euen Adam the father of all men and the first progenitour out of the clay he formed him euen red earth which is also figured in his name and hauing inuested him with all the ornaments of excellency and perfection in making him but a little inferior to the Angels and crowning him with glory and worship as it is in the author to the Hebrewes and hauing deliuered vnto him as his vicegerent the sole and supreme soueraigntie â—uer the world and the creatures therein and hauing for the more increase of his felicitiâ— seated him in that goodly Eden and pleasant Paradise a place more rich and more excellent then all the King of Sâ—aâ—â—es golden Indies for there is pure gold and thâ—â—â— are pretious stones in great abou◠〈…〉 may reade in the 2. of Genesis Yet all this notwithstandin◠〈…〉 would not haue him to â—â—â—dâ—e 〈…〉 only in the secure coÌ„â—mpâ—â—mâ—ion 〈◊〉 â—â—rthly paradice but he tasâ—ed him 〈…〉 him a charge to diesse garden to â—ence it and to keepe it He gaue him a coÌ„maâ—â—â—ment allso saying thou shalt eate freely of al the trees in the garden but of the tree of knowledge of good and euill thou shalt not eate thereof Loe here had Adam a commaundement which if he had not viloated he had yet holden Paradice but hee had no sooner tasted of the forbidden apple but the curse of God ouertooke him and his posterity and as hee became a slaue to sinne so hee became subiect to death the stipend of sinne And so was hee driuen like an exile from Paradice and could neuer enter in thither annye more for it is kept with a fiery cherubin and with the shaking blade of a swoord that no man since Adams fall daâ—e venture to haue accesse in thither Then had Adam a new task imposed him not like the former which was as you haue heard to dresse the garden to fence it and to keepe it but a labour of sorer difficultie and harder trauell euen to digge and delue he neuer knew what labour was nor what husbandrie meant till now but now he knew it to his paine All yee husbandmen when you till and occupie your ground with toyling and moyling in the sweate of your browes thinke on Adams fall and that this your labour was inflicted you for a curse for till Adam transgressed it was neuer pronounced Gen. 3. 19. In sudore vnltus vesâ—eris pane In the sweat of thy face shalt thou eate thy bread So then to descend to a particular application of that which hitherto hath beene spoken As the Lord gaue Adam a commaundement while he was yet in Paradise which you knowe and I haue partly touched so hath he giuen vs Adams posterity commandementes also not one as Adam had buteuen ten for one Wherein note what harme or inconueniâ—â—ce our first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purchased vs by the breaking of that one which first was giuen him If he had carefully obserued that one then had not these tenne been imposed vpon vs as if he should haue saide in the seueritie of his iustice looking vpon the guilt of Adams sinne haue I giuen thee but one O Adam and couldest thou not obserue that Knowe that I will enioyne a greater matter vnto thy seede after thee I will charge thee with tenne And as I imposed a curse on thee for the breach of that one so shal my haÌ„d of iudgement be vpon them and their children if they breake those tenne If they transgresse but in one or a iote of any one for hee that offends but in a tittle of the Lawe is guiltie of the whole law And as the sentence of death and the exclusion of that earthly Paradise passed against thee so shall the sentence of death and the exclusion not from that on earth but from a better and a more glorious paradise passe vpon them if they obserue not my commandements Lo what an apple hath brought vs vnto we should not eat an apple though our own handes haue planted it without this consideration but we should euen then recall to memory the curse contracted to himselfe and vs by eating the forbidden apple and withall we should aduise our selues of the penaltie that must be inflicted vs when we offend the same God in breaking the commandements which now are giuen vs. Let no man charge the Lord with seuerity in this case for it was not so much the eating of an apple that God respected when he plagued Adam as the breach of his commandement Adam testified the small loue and lesse reuerence that he bare both to God himself and his commandements when he would not sticke to incurre his euerlasting displeasure only for qualifying his lust in eating of an apple Whether it be a great matter or a small that the Lord shall command hee wil looke bee kept if thou offend in the smaller the more beast thou to prouoke God in so small a thing God lookes not vpon the matter but vpon our disobedience which God reckoneth as the sinne of rebellion Vzzah did but touch the arke being realy 1. Chro. 1â— to fal and he was striken
the performance of my duty to God-wards consist in louing God why it is a matter of no great difficulty I can do so much euer from my youth haue I loued God Indeede it may seeme to be a lesson soon learned but if thou discusse it aright if thou examine what this loue is and where in it consists and how many circumstances depend on it being exposed I say to the vttermost herein as Christ exposed the rich yong man in the Gospel thou wilt go away forrowfull finding thine insufficiency as he did and cry out vppon thy selfe clapping thy Luk. 18. 13 brest like the publicane God be merciful to me a sinner wilt thou know then what this loue is that God requireth that thou maist see how farre thou wadest into the same or how farre short thou comest of it hearken a while and I will make a scrutiflie in to thy conscience by sounding the very bottome thereof if possibly I may find that loue there which thou wouldst seeme to bragge of First then and principally to proceede The first commandement from the first to the last I wil appose thee in the first table and first commaundement thereof If thou loue God as thou shouldst thou wilt haue no other gods but him Thou wilt worship none but him Thou wilt call on none but him Thou wilt pray to none but him The worshippe of God stands in foure points In fearing God aboue all In honouring him aboue all In praying to him alone In acknowledging him to be the giuer of all things and therefore to put our trust only in him A son honoreth his father and a seruant his master if then I be a father where is my Malac. 1. ◠honour if I be a master where is my feare saith the Lord of hostes there goeth honor and feare When ye pray saith our Sauiour Christ to his Disciples say on this manner Our Mat. 6. 9 Father with art in heauen hallowed be thy name Thy kingdome come Thy wil be done in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as we forgiue them that trespasse against vs. And leade vs not into temptation But deliuer vs from euill Amen Acts 17. 25 26. Paul and Silas being in prison trusted in God that he would deliuer them and therefore at midnight they made their praiers vnto him there goeth confidence and prayer God is a iealous God and will not haue his glory communicated to any other thou must inuocate no other neither saint Angel nor any other creature Thou neuer louest God as thou oughtest thou hast learned to say with Dauid whom haue I in heauen but thee Dauid knew that Abraham Noah and the Patriarches were in heauen yet he knew that they in heauen did not know him being on earth according to that in Esay 63. 16 Abraham hath forgotten vs and Israel knowes vs not It is a point Ilc not say of ridiculous folly but of extreme madnesse to pray to them that cannot heare vs. The Saints themselues haue no accesse to God but by Christ the virgin Mary her selfe calles Christ her Sauior what warrant haue they then that pray to the virgin Mary since she her selfe sends them vnto Christ looke the first of Iohn 2. Christ is our onely Ephe. 4. ◠aduocate there is one only mediator Why should we flie vnto a Saint rather than vnto Christ vnlesse we thinke that either Christ is not sufficient or else that he is too seuere and in thus thinking we robbe him of his most glorious title of Mediator that most singular prerogatiue giuen him of the father we obseure the glory of his birth we make his crosse frustrate in a word what soeuer he hath either done or wrought for vs all is made vaine and voyd by this derogatory kind of false worship And lastly we robbe God of his bountifulnesse who exhibites himself a Father vnto vs how can God be our Father when we will not haue Christ for our brother To be short and to vse the words of S. Austin Christ is our only mouth through whom we speake vnto the father he is our eie by whom we see the father he is our right hand by whome we offer vnto the father who if he should leaue to pleade for vs neither should we nor the saints haue ought to do with God Notwithstanding this sunneshine of Gods truth yet al are not lightned al open not their hearts like Lydia to receiue this doctrine especially the elder sort who haue suckt this superstition as it were from the dugge and they cannot leaue it because they haue bin nuzled in it Thus many that haue eies will not see but do wander out of the truth like the blind Aramites groping at noone day If when we should flie to Christ we run to a Saint we are not like the man in the gospel who threw away his cloake to runne to Christ but we are like Samuel that ranne to Eli when God called him ◠kin 2. 17 When Eliah was taken vp into heauen yet some sought for his body vpon the earth but they found him not No more shal they find Christ that seeke him in the Saints where he is not to be found as the father mother of Christ could not find him thogh they sought him three whole dayes till they came to the temple Iohn 1. 29. and 36 Looke vnto Iohn Baptist and we shall see him pointing not to a Saint or an Angel but vnto Christ the Lamb of God Let this be the conclusion of this one subiect or principal mater of substance cōteined in this first and greatest commaundement which concerneth the true worshippe of God None may be prayed vnto but such as can both heare and grant the thing we aske none can do so but God only most notable is that saying in Psal 65. because thou hearest the praier therfore vnto thee shal al flesh come Neither Saints nor Angells ought to be worshipped Ergo not to be prayed vnto Reue. 19 Since the Scripture therefore in the true worship of God doth especially commend vnto vs that we inuocate God onely we may not without manifest sacrilege direct our prayers to any other If we lift vp our hands to any other will not God require it concerning the office of intercession we see it peculiar to Christ only and that no praier is acceptable vnto God but that which our mediator doth sanctifie for him hath God the father sealed I will shut vp all with that in the seuenth to the Hebrewes 25. God is able perfectly to saue them that come vnto him by his Son Christ because he euer liueth to intreat for You haue heard this error conuinced by the word therfore as our Sauiour said to the woman taken in adultery Go thy way and sinne no more so I say vnto you that haue bene supersutiously affected Now you know it to be a sinne do