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
this behalfe if we be not dead And a number mo reasons might yet be brought if I should make a treatise in a preface Only this one mo I must needes remember which me thinke should awake anie man aliue in this matter In the sixt of Marke it is said of Christ that going out and seeing a great multitude of people gathered together Mark 6. he had compassion on them because they were like sheepe without a sheephearde and hee went out and taught them many thinges And in the Greeke it is more vehement expressing as it were an aking of his heart as we call it or a yearning of his bowels to see so pitifull a sight as so manie people without a teacher Vpon which notable place I haue vsed in my selfe to make two conclusions First a comfort then a feare My comfort is this that he which mourneth to see his people want the benefite of his worde will giue his people his woorde if they seeke it and wish it and where he hath vouchsafed it alreadie there continue it blesse it and giue it power if we pray For otherwise howe shoulde it paine him to see it wanting My feare is this that if his heart ake to see his sheepe depriued of a shephearde hee will assuredly bee reuenged euen in great wrath of them that are the causers of it And for Christ his sake let it bee considered For as wee liue wee may not alwaies looke to laugh if we make our God to mourne Thus then if negligence be the cause that a countrey is not furnished with some able ministers me thinke we may awake our heartes by the worde of the Lorde and weying it well receiue from him some better feeling in so great a matter But if couetousnesse be the cause and we greatly giuen to sequester that benefit to our selues sauing onely some portion to one to beare the name then marke we againe the witnesse also of the same scriptures against vs euen in this And to saue mine owne labour my iudgement being young heare I beseeche you the proofes and reasons against this sinne by a godly and graue Diuine intreating of this matter laide downe vnto my â—ands First he alleadgeth against it that deâ—criptioÌ„ of a wicked Prince in the booke of Samuel amoÌ„gst whose euils this is named one 1. Sam. 8.15 that he will take the tythes and giue â—hem to his seruantes Concluding thereon that if the king might not take the tythes to himselfe because then they were due to the priestes by Gods owne order and commandement for the mainteinance of his seruice surelie no priuate man nowe may doe it so long as by authoritie the same are established for the ministers mainteynance and support Secondlie if in the law he was accursed that remoued the merestone of the field Deut. 27.17 because hee did wrong in succession to diuers ten thousande times more is the remoouing of the ministers liuing subiect to the Lords wrath because both presently successiuelie it is hurtfull to a number moe and in a greater matter Thirdlie by the Prophete Malachie the Lorde complayneth in expresse tearmes Mala. 3.8 that the taking away of the tythes and offerings from that ende that they were appointed vnto was a robbing and spoiling of him yea euen such a spoyling as he woulde visite with a great and greeuous curse Now if it were so then all the world must confesse it is no lesse nowe so long as authority ratifieth this means to maintaine the ministers and therefore assuredlie will haue a sharpe reueÌ„ge Fourthlie in the gospel the Iewes alledge it vnto Christ as an argument of loue to theÌ„ and their Nation in the Centurion that hee had built them a synagogue Luk. 7.5 plainely insinuating that they woulde haue iudged the contrarie if hee had spoyled their Synagogue of his mainteynance And Christ reprehendeth not this conclusion Fiftly if David the king standing in so great distresse for water 1. Chro. 11.16 yet would not drinke of the water of Bethleem because it was gotten with the daunger of some fewe mens temporal liues should it not teach a great conscience to any man in the world the tasteth of God his truth hopeth for coÌ„fort in anie other world howe he not needing peraduenture but abundantlie prouided for otherwise by the mercy of his God drinketh eateth that which is gotten with apparant hazard of eternall life â—roÌ„ the bodies and soules God knoweth â—f how many Truely rightworshipful it â—hould 1. Cor. 9. Gala. 6. c. and the power of hell is not able â—o deny it But such is the meat drinke or other mainteinance whatsoeuer that we reape by the Church when it is due â—o an other for an other purpose and â—herfore you know the conclusion Sixtâ—y all those places in the scriptures commanding and inioyning the worlde to a maintainance sufficient mainteinance 〈◊〉 able teachers in it doe plainly prooue 〈◊〉 sinne of this to sequester to our selues â—he liuings allotted to theÌ„ vnles some oâ—her equiualent or sufficieÌ„t way be taken â—or them by authoritie Againe Possidon in vita Aug. 10.24 if the graue learned father S. Austen was so highâ—ie offended and so sharpely rebuked a gentleman in his time for taking away â—is owne gift which before he had giueÌ„â—o the mainteinaÌ„ce of his Church wold â—ee not haue bin a seuere censor against â—heÌ„ thinke we that should haue taken away what neither they nor any of theirs euer gaue If the stories so coÌ„mend the noble Emperor CoÌ„stantine for coÌ„maÌ„ding goods â—aken from the Churches to be restored to them againe woulde they not haue blotted him aswell Euseb lib. 10. cap. 5. Tit. Liuius lib. 42. if hee himselfe had beene a spoiler of the same If the Romans so dealt with Q. Fuluius for vncouering a part of Iunoes temple to coueâ— an other temple in Rome with the samâ— tiles that they misliked him condemâ—ned him tolde him Pirrhus or Annibaâ— woulde not haue doone so tolde him 〈◊〉 had beene too much to haue doone to priuate mans house an inferiour placâ— to a temple and in conclusion forceâ— him to sende home those tiles againe may not such as garnish either theÌ„selueâ— or their houses with Church liuings an leaue neither teacher nor almost tileâ— where both should be well consider bâ— it what this people would haue thoughâ— of them if they had liued there Anâ— what is the concept of a people proâ—phane in respect of theirs that knowâ— and serue the Lord These then and dâ—â—uers other reasons which for feare 〈◊〉 length I pretermit alledgeth hee theâ—â— against this foule offence Onelie oâ—â— place more I must needs remember anâ— it is a good one to wit howe Balthasâ— â—â—ng of Babylon himselfe his Princes â—â—s wiues and concubines drinking and â—asting in the vessels of gold taken from â—â—e Temple euen then espied the finâ—â—rs of an hande writing vppon the â—â—all before his face that his
kingdome â—â—od had numbered and finished weighâ—â— him in the balaunce and founde him â—â—o light and therefore diuided giuen â—â—s gouernement awaie to the Meades â—â—d Persians At which sight his counâ—â—naunce chaunged his thoughtes were â—â—oubled his loines loosed and his knees â—â—ote the one against the other O Lord â—â—at wee coulde thinke of this hande â—â—d feare the sentence of this writing as â—â—t wee eate the corne of the barne or â—â—lace our selues with anie maintenance â—hatsoeuer taken of our selues withâ—ut authoritie from the Temple But â—m too long For mine owne part I â—aue euer contented my selfe with this â—â—ason that that which is enioyed withâ—ut warrant either of Gods lawe or â—ans lawe is vniustlie inioyed and will â—ssuredlie one way or other haue a â—â—ourge but such is the fruition of all ecclesiastical liuing not altered froÌ„ thaâ— vse by the magistrate therefore vniustlie inioyed and to our assured punishment Now that it hath neither warraÌ„t of God nor man it appeareth For the scripture you haue heard against it and touching the lawes of men I haue had it also from the learned in them that they condemne it For to begin with the coÌ„mon law of thiâ— land first therein it is true that an aduousoâ— in respect of the Patrone is accompted nâ— Assets to yeld a recoÌ„pence because it iâ— not valuable Secondly the writ of quaâ—re impedit for the patrone hath these word in it quod permittat presentari ad ecclesian quae vacat ad indubitatam spectat donaâ—tioneÌ„ which word donation est libera diâ—spositio Thirdly this law saith that the patron hath but Ius Donationis and the ordinarie ius admissionis and therefore coÌ„â—pelleth the patron to bestowe it in a time or else to loose it by lapse apparantlie therein denying him any leaue to retaine it either in whole or part for euer to himselfe Fourthlie it doth affirme verie pretelie and significantly that the true right simple proprietie of the Church 〈◊〉 neither in patron person nor ordinary â—ither in anie man liuing but that the â—e simple of it is alwayes in suspence 〈◊〉 the verie words of law are in nubibus â—â—ording thereby this good reasoÌ„ against â—â—is sinne that it is a great wrong for a â—an to make a commoditie to himselfe 〈◊〉 that which lawe cannot find he hath 〈◊〉 is kept and preserued by law as farre â—â—m mans possessing as the cloudes are â—â—stant from our handling Fifthly this â—â—we saith further that in time of vocaâ—â—on both the fee and the freeholde of the â—hurch is in suspence and in nubibus and â—â—at then though both patron and ordiâ—â—rie with some consent will by their â—â—ant charge the Church with any rent 〈◊〉 pension that yet notwithstanding the â—â—me charge is no otherwise of force aâ—â—inst the Incumbent but that hee â—ust perforce hold himselfe contented â—â—ee will haue it seeing he cannot haue â—â—e benefice otherwise than by the preâ—â—ntation of the one and admission of the â—â—her that is in plaine words it alloweth â—â—t the alienation of any profits froÌ„ the inâ—â—bent though both of theÌ„ coÌ„sent Sixtly when this common lawe thus hating this euill wee speake of was by the corruption of men abused in this point and patrons vsurping vpon the Church beâ—gan to make gaine by Simonie of theiâ— aduousons and presentations it was anâ— is prouided by statutes positiue lawe with a paine and penaltie therin appoinâ—ted that if anie incumbent come in bâ— Simonie then ipso facto the Church iâ— voide and all bils and bands and deed for the performance of anie such pensâ—â—ons be also voyde Much more could the learned yet alleadge euen out of thâ—â— common law against this sin I know iâ— they were to handle it but this may sufâ—fice in steede of more where consciencâ— is made of offending lawes and the godâ—lie gouernment of a Realme Nowe foâ— the Ecclesiasticall lawes if I shall alsâ— note a litle thence manifest it is trueâ—lie verie worthy marking howe stronglâ—â— they also stande against this vice we speake of For first by the verie name they giue to patrons they ouerthrow iâ— tearming them aduocatos ecclesiarum vâ—â—cedominos Custodes Gardianos c. aâ— being names of fidelitie gouernement and carefull preseruation of the Church For the worde Patronatus doth not signifie Dominium in Ecclesia but as one noteth very wel seruitii sollicitudineÌ„ It is also called Gratia quòd ex gratia vel gratis conferri debeant beneficia also aduocatia because they shoulde defend and tender the estate of the Churches where of they be Patrons as aduocates doe the causes of their clientes and so for the other names mentioned euen nowe before And hereupon the lawe giueth them all due and possible reuerence euen as masters from their seruauntes and Fathers from their children It giueth them preheminence both in the Church and abroad in sitting standing going and such like It is prouided likewise that if these patrons or their children fall into decay By right of patronage ariseth to the patron Honos Onus and vtilitas write the Canonists What vtilitie you sâ—â— they shal bee moderately maintained at the discretion of the Ordinarie by the Church goods whereof they are patrons and this is the onely profite they are to take of the Church They may lay no seruice nor bondage vppon the Church Tenetur etiam patronus protegere eccclesiam reparare si minitetur ruinam de bono sacerdote prouidere that is the patrone also is bounde to protect the Church and to repaire it if it be like to fall to ruine and carefully to prouide a good minister Marke it Nam tus patronatus c. For the patronage saith the law is suspended if the patron present an vnworthie one yea his right for euer by that law as some thinke passeth to the Bishop and hee shall neuer present more but if not so yet at the lest hee shall bee depriued of that turne if hee present an vnfit man euen by the lawe in this lande in force Furthermore in these lawes there are so manie notable rules and as it were axioms or principles touching the duetie of patrons as might with great profit and pleasure be noted if I had not already too much passed the bondes of a preface in a desire to preuaile something with some in this matter As Patronus non potest presentare seipsum A patron cannot present himselfe as God knoweth now manie doe in effect Againe debet presentare gratis alias est Simonia Hee must present freely or else it is Simonie and no excommunicate person or Simonist shall bee a patron to present Patronus non est vere Dominus Ecclesiae c. The Patron is not the Lorde of the Church but as it were an aduocate and defender neither may hee administer the goods of the Church Ius patronatus nullum ius proprietatis patrono tribuit The right of patronage giueth no proprietie to the patron A notable
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
the play is peradueÌ„ture the strangenes of the place lacke of light to guide them causeth errour in their way more than good Christians should in their houses suffer Que. What else Ans Dancing againe is in the number of vaine pastimes and the allurements to vncleannesse as much experience hath too wel proued The scriptures checke it the fathers mislike it the couÌ„cels haue condemned it the proofe of Gods iudgementes vpon it biddeth vs beware Instrumenta luxuriae tympana tripudia sayth one the inticers to lust are pipinges and dancinges Laquei sunt scandala non soluÌ„ saltatoribus sed spectatoribus They are snares and offences not onely to the actors but also to the beholders Iob. 21.11 Iob noteth it as an olde practise of the deuil to occupy men withall as an ancient exercise of the wicked that they should daunce Vpon which wordes a godly writer sayeth Calu. serm 80. vpon Iob. that from the tabret and the flute which in themselues are not vnlawefull they come to dauncing which is the chiefest mischiefe of all For there is alway sayth he such vnchast behauiour in dauncing that of it selfe and as they abuse it to speake â—he trueth in the worde it is nothing else but an inticement to whoredome In the gospell the spirite of God noteth it in a wicked woman as an immodest thing Math. 14. of a damnable effect in her wicked father Herode to dance And such as interpret the place are not afraide of these words Marlor ex Calu. that it was meretriciae lasciâ—iae turpis nota nubilis puellae saltatio That is that for her to dance beeing a maide for yeares mariageable was a note of whorish wantonnesse For whosoeuer saith he hath a care of honest grauitie he euer condemneth dancing and especially in a maide Againe hee calleth it spectaculum familiae Regiae probrosum A dishonorable sight in a kings house with manie speaches moe of mislike Sirac a wise man Syrac 9.4 and of great experience biddeth a man not to vse the companie of a woman that is a singer and a dauncer neither to heare her least hee bee taken with her craftinesse The godlie Fathers as I saide mislike it For saltatio ad adulteras Ambros de virgin lib. 3. non ad pudicas pertinet saith one of them Dauncing belongeth to adulterous and not to honest women A sharpe spéeche Yet was this graue father not afraide to speake it Saltatio barathrum diaboli Chryst Math. hom 48. sayth an other dauncing is the deuils hell And we heare spéeche of Iacobs mariage saith he in the scripture in Genes but not a worde of anie dauncing that was at it Theophilact in Mar. 6. Mira collusio sayth an other Saltat diabolus per puellam It is a strange iugling when wee thinke the maide doth daunce and it is not so but the deuill in her or by her The councels haue condemned it as others haue at large shewed And verie Tullie could say an honest man would not dance in an open place for a great patrimonie For the iudgementes of God vpon this vaine pastime it is strange which Pantaleon noteth out of Crantzius that in Colbecke a towne in Germanie certaine light persons hopping and dauncing in the Churchyearde of S. Magnus An. 1505. beeing by the minister admonished to cease and not ceasing did for a long time not able to stay runne rounde about and at last fell all downe dead But because others haue so largelie writ against this vanitie I say no more of it at this time but wish vs to consider that it is an inticement otten to adulterie and therefore in this commaundement forbidden And as for anie dauncing that wee reade of in the scriptures to haue béene vsed of the godly we must vnderstande that their dancing was euer a sober modest motion with some song vsually to Gods praise and men by themselues women by themselues Which nothing will warrant our custome and guise in these daies Que. Are there yet anie moe allurementes Ans There are yet many mo But I may not in this sort stande vpon them Gluttonie drunkennesse Ezek 16. with houses of open whoredome your booke nameth and proofes for them Idlenesse also is an other meanes 1. Cor. 7.39 the vowe of chastitie the deniall of seconde mariages the going of men in womens apparell and women in mans apparell Deut. 22. with a number such This onelie must I say and so conclude this negatiue part of the commaundement For he that will no euill do must nothing doe that longs thereto looke whatsoeuer it is that we can sée to bee anie allurement anie occasion or meanes to vncleannesse all that is condemned in this commaundement as much as the verie act of adulterie which heere onely is expressed Then howe the holie Pope of Rome can warrant by the worde of God the erection and continuaunce of his stewes iudge you although his gaine be neuer so much thereby Nay howe could that monster Sixtus the fourth warrant the erection of a stewes of both kindes In king Edwarde 4. that is both of women and men whereby 20000 and some yeares 40 thousande ducketes came to his coffers Or the whole Church of Rome so like of and so diminish the sinne of fornication Can this their spirite that guideth them be the spirite of GOD when it condemneth not the act whereof God condemneth all occasions and allurementes No no the Lorde giue vs eies and then haue we markes sufficient to bewray them by Que. Thus then may we see what we â—re forbidden in this lawe nowe I pray you adde something of the thinges we are commaunded in the same Ans For this matter your booke answereth well that as wee are forbidden in it all vncleannesse and all inticementes to the same so on the other side we are commaunded to kéepe our bodies and soules chast and pure as temples of the holy ghost or if the guift of chastitie be not giuen vs then to vse the lawefull remedie appointed for vs by God which is mariage Concerning therefore chastity we are to know that verie greatly the scripture layeth downe Gods liking of it and with many wordes exhorteth vs vnto it This is the will of God sayth the Apostle euen your sanctification and that you should abstaine from fornication â—hat euerie one of you should know how to possesse their vessels in honor and hoâ—inesse not in the lust of coÌ„cupiscence euen as the gentils which know not God And in an other place 2. Cor. 7.1 Seeing sayth he that we haue these promises dearly beloued let vs clense our selues froÌ„ al filthines of the flesh and spirite and grow vp vnto all holinesse in the feare of God And againe the same Apostle beseecheth the God of peace to sanctifie them throughout 1. Thes 5.23 that their whole spirit and body soule may be kept blamelesse til the
suspition of ielosie and to giue a testimonie vnto the worlde that hee was not contrarie to the profession of a Christian too much addicted to anie earthly thing since it is writen that he which hateth not father or mother wife or child for Christ cannot be his disciple and no man can serue two maisters with such other places most wickedly wrested to bring in a most horrible conclusion Carpocrates and his sect through their abominable life was warranted by that speach of Paul Rom. 2. that anger tribulation shal be vpon euerie soule that sinneth Sée say they how he saith vpon euery soule not vpon euery body so that our bodies we may vse as wee list Others vsed these places We are not vnder the law but vnder grace Iusto non est lex posita There is no law for the iust and such other By all which things it is apparant how mightily Satan hath bent his force to draw men to the pollution of their bodies and to vncleannesse forbidden in this commandemeÌ„t Now marke stil I pray you the course of this matter sée how as the Church of God euer withstood this worke of satan in measure sought to establish honest life chast behauiour as I haue before shewed so in the beginning of the gospel especially as most cause was giuen through the abuÌ„dance of the contrarie sin verie vehemeÌ„tly sharpely was condemned the libertie of lust filthie affection which then ruled on the contrariy side was vrged chastitie chastitie with reasons laid downe for the excelleÌ„cie of it the coÌ„mandemeÌ„ts of god for it And indéed so zelously so diligeÌ„tly so effectually was this done by the godlie teachers of those times as that Satans subtilties preuailing so much before to the contrarie beganne to loose their strength daily more more For the hardnesse of mens heart through which sinne so greatly increased was turned into softnesse and Christian féeling their ignorance which accompted so foule a sinne an indifferent matter was dailie diminished and turned into knowledge their iudgements before abused with showe of scriptures to confirme their euill were bettered by the spirite of light to perceiue and sée how fowlie these scriptures were wrested to a wrong ende and howe many apparantlie commaunded the contrarie So that their consciences being quickned their eyes opened and their vnderstanding augmented by continuall and godlie teaching lust waxed lesse or at least more orderlie to the show of man For it brake not out in such confused manner as before to all and euerie one that was liked and might bee obtained Nowe then yet sée a diuell When he sawe his kingdome in men thus euery day fal to ruine through diligent exhortations vnto chastitie so that he was not able to deale with men as before to make theÌ„ litle accompt of actuall pollution as hee had doone what deuiseth hee yet still to continue his venime in mankinde Surelie euen this note it and wonder hee himselfe falleth to preach and teach chastitie also by his ministers and to extoll it to heauen But howe Not as he should I warrant you but as it best serued for his wicked intent He doeth not teach men to kéepe bodie and mind pure from all vncleane actions or conceiptes but he laboreth to perswade that outward continencie of bodie what broyles of scorching lust soeuer the minde abideth is an holie thing before God of it selfe acceptable and meritorious Hee doeth not teach men that there is an acceptable chastitie in godlie matrimonie if the gift of continencie bee not giuen but vnto certayne persons hee flatlie forbiddeth it as not tollerable and generallie in all hee doeth note it as culpable preferring single life in dignitie holinesse merite before it in al men Thus taught his scholer and instrument Marcion the heretike about the yeare of Christ 133. publishing and teaching that the coniunction of man and womaÌ„ euen in matrimonie was sinne that it procéeded or was inuented of a contrarie God that women wholy were the worke of the diuell men also the one halfe of theÌ„ He would alow none to be baptised vnles they either were single or would promise euer after to be so c. To this end againe stepped vp Tatianus and his crew about the yeare 142. and he at the first aswel as Marcion condemned matrimonie altogether also but afterward he drew in his speach from openly touching it anie more and vnder the high commendation of single life priuily pinched at the stayned estate of wedlocke and sought to make it hatefull Whereupon his folowers were called Encratites After Tatianus came Montanus about the yeare 145. who suffered first mariges in such as were weake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but coÌ„demned the seconde as intollerable in any Then followed Manicheus and his â—â—rt they gaue to the ruder sort as they â—â—lled theÌ„ leaue to marrie but for such 〈◊〉 were of any credit amongst theÌ„ and â—â—oweÌ„ as they say to any perfectioÌ„ they â—ight not in any wise marrie but liue â—ast Thus began that opinioÌ„ of single life 〈◊〉 excel the other euen by these steps FroÌ„â—heÌ„ce diuers godly fathers receiued inâ—â—ction as Tertullian Hierom Origen â—lement Nazianzene which others falling â—ery far with these heretikes into a misâ—iking of the ordinance of god against inâ—oÌ„tinency into an ouer great opinion â—f single life Then froÌ„ a thing coÌ„mendaâ—le in all men it was brought at last to â—e a thing necessarie in some men so â—rew more more dailie Then did neâ—essitie to obserue what infirmitie could not obserue cause much secret very ofâ—en euen vnnaturall fearefull pollution whereby it fel out that by this subtill slight of his to extoll chastitie and to place it only in single life satan brought as great an haruest into hell as before with his other named meanes Que. Thus then by this storie I see howe this opinion began of single life and howe subtillie Satan transformeâ— himselfe into an Angell of light but yeâ— I see nothing why single life is not betâ—ter than matrimonie Ans That is straunge séeing bâ— the storie it is apparant that durinâ— the time of the olde Testament therâ— was neuer such a thought amongst thâ— children of God but euen the quitâ— contrarie and secondlie euen vnder thâ— Gospell it sprung from such teacherâ— as Marcion Montanus Tatianus and other heretikes But if yet we wouldâ— more fullie bee setled let vs duely weâ— what the scripture saith of godlie maâ—trimonie and then shall wee sée wheâ—ther chastitie bee onely in single life oâ— whether wee can finde anie greaâ—â— praise of it and acceptaunce before Goâ— than of marriage or no. First then I pray you let vs consider what in thâ— gospell is saide in matrimonie to witâ— that those whome God hath ioyned toâ—gether no man ought to put asunder Surelie if God ioyne them Matth. 19. then is thâ— life accepted and not vnchast beforâ— him Againe euerie man hath his
proper guift saith the Apostle speaking of this matter some to marry 1. Cor. 7. and some to â—iue vnmaried Whereof we may trueâ—y conclude that if to marry bee the gift of God aswell as continencie is then is â—t aswell accepted of him no way can â—t be vnholy Againe in the same place â—t is said V. 14. that the vnbeleeuing husband â—s sanctified by the beleeuing wife coÌ„â—rariwise But that could not be if maâ—rimonie were either impure simplie or â—n comparison to single life In the place â—boue named to the Thessalonians 1. Thes 4. it was generally said vnto all men not onely to vnmarried men that they shold possesse their vessels in holinesse honour not in the concupiscence of the flesh Therefore mariage is holinesse and not vncleannesse before God anie iote more than single life is In the Epistle to Timothie the forbidding of mariage is called a doctrine of the diuell 1. Timoth. 4. which could not bee if it were a staine to a Christian man or woman And art thou â—ounde to a wife saith the Apostle seeke not to bee loosed 1. Cor. 7. Which hee woulde neuer haue saide if in it selfe the single life had béene more holy and good before God than the married We know also what the Psalme saith for a blessing shall befall to him that feareth God namely this His wife shall be like a fruitefull vine vppon the walles of his house c. Whereby verie euident it is how the Lord alloweth wedlocke when he vouchsafeth so to blesse it speake oâ— it How then dare we say that to be maried is to be vnchast or anie way to displease the Lorde How dare we say the single life in it selfe is better or morâ— holie What euer finde we in the worâ— of God more setting downe the praiseâ— single life than these haue done the truâ— commendation of godly matrimonie Iâ— is noted of many euen vnder the gospel that they were married but not in aâ— the world doe I remember either maâ— or woman noted as liked the better faâ— a single life Therfore to cut off this diâ—â—course which might verie greatly be inâ—creased apparant it is that of those twâ— estates there is no preheminence of mâ—â—rite or holinesse of either aboue the â—â—ther but both of them good and allowâ—â—d of God in those persons for whome â—hey are expedient And it is also maniâ—â—st that albeit the commanded vertue in â—his commandement be chastitie yet is â—ot that in single life onely situated or â—n the body alone but both in bodie and â—inde both in single estate and double â—nd aswell in the one as in the other â—or both of them are capable of the â—â—me Que. Yet am I troubled still with the â—â—eaches of Paul two or three in one â—hapter together which euidently seeme 〈◊〉 prefer single life before marriage You â—now the places I am sure therefore â—ame them not but expect your aunâ—were to them Ans Why it is verie true and I â—enie it not that Paul in that Chapter â—â—eth preferre single life before marâ—age but howe I pray you 1. Cor. 7. As more â—â—dly more holie or more meritorious â—efore God than it No I warrant you â—nd yet this is the question Que. How then Ans Altogether in worldly respects 〈◊〉 you may easily sée if you marke the places For first for those wordes in the 26. verse V. 26. that to liue single was better for the present necessitie you sée that is a worldly cause and no matter of more holinesse For necessitie there either signifieth the perils and persecutions of the Gospell which in those dayes it was subiect vnto wherein it were better for a man to be single than tied to a charge that wold both trouble him to kéepe gréeue him to part withal or els it sigâ—nifieth the scarsitie of christian wiues 〈◊〉 husbands as then to be had the gospel being but young in regard whereof iâ— they had the gift to tary without sinne it were better to be single than matcheâ— to an Infidel So that I say this causâ— is altogether worldly For the secondâ— speach of Paul in the same chapter thaâ— they which are married shall haue tribuâ—lation in the flesh that he woulde hauâ— all men as hee was and that he wisheâ— them without care c. you sée againâ— it is a worldlie cause For what signâ—â—fieth tribulation in the flesh there buâ— either those griefes cares hartbreake and sorowes which are incident daylâ— â—o married folkes sometimes obout one â—hing sometimes about an other as aâ—out their children about the gouernement of their familie about getting or kéeping these wordlie matters or by reason of contrarie religion c. in respect whereof sayth Paul I spare you that is I doe wish you frée and single that you might misse them all if it might be and that for the loue I beare you For his thirde speach that the married woman taketh care to please her husband but the vnmarried to please the Lord no way may it be taken to prooue that none that be maried either doe or can take care to please God for the contrary of that hath bin euidently shewed in the places before or yet to inferre that the vnmaried doe euer séeke to please him for experience too much teacheth the contrarie but it onlie showeth thus much that such as be vnmaried if they be godlily disposed may more fréely and readily as it were attend their deuotion than others that be married hauing nothing to trouble theÌ„ or to distract their cogitations withal Which also as you sée is but an outward respect And therefore we may now conclude that far was it from the meaning of Paul to prefer single life before matrimonie in respect of greater pietie or merite before God but only in respect of outward incuÌ„brances whereof indéede it is much fréer than the other estate is Which preheminence and dignitie if it would content â—ur papists we and they should well agrée but they will néeds haue virginitie and the vow of single life to be a satisfaction for sins a deseruing of remission of the grace of God of saluation and life euerlasting As you may sée in the Catholike confession of one of their great teachers Petrus a Soto and may also note in the speach of the bishop to theÌ„ that made this vow who euer answered after they had promised in this maner Et ego promitto tibi si haec obseruaueris vitam aeternam That is and I promise thee if thou keepe these things life euerlasting That is if thou liue single c. Yet sée we Paul who they sai liued euer vnmaried Rom. 3. Philip. 3. not to dare once to exhibit his single life to the maiestie of God to merite any thing for him or to purchase him any fauour but only and wholy to depend vpon the merits of christ Iesus And we sée not Peter Philip or anie in the
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