abide anie light licentious wandring frō the same for anie time For they are opposed to loue the Lorde euer and to thinke euill at anie time to loue the Lorde with all my heart and to thinke nowe and then of vaine follies or flat impieties with my heart And if it be a certaine trueth as we knowe it is which I saide before that if we had stoode in our innocencie firme and immoueable we should neuer haue conceiued in our time any euill thought at all or vaine or foolish conceite for anie moment or point of space but should euer haue béene able to haue iustified our thoughts before God whatsoeuer they were as agréeing with the loue of him and our brother then is this tickling delight that now and then will take vs and possesse vs for a time to inioy our neighbours house his wife his child his man maide or anie thing that he hath otherwise than we should wicked vile and against that rule of right wherein we were created and whereto our regeneration dayly tendeth if we be the Lordes And therefore let this argument conuict vs and this consideration euer assure our soules within that it is vnlawefull for the childe of GOD once to conceiue an ill thought although we neuer consent vnto it And consequently let it stir vs vp to pray with Dauid against our corruption Psalm 51. that the Lorde in mercie woulde vouchsafe to make vs cleane hearts and to renewe a right spirite within vs euermore Let it be still the propertie of a popish spirite to extenuate sinne and exalt flesh and bloud and corruption aboue truth and right saying concupiscence is no sinne Iam. 1.25 but onely bringeth foorth sinne after it hath conceiued But let the childe of God schooled vp in the trueth of the gospell presse flesh bloud and his corrupt nature so farre as gods worde and lawe presseth it and let him knowe that first verie concupiscence in it selfe is a damnable degrée of vice yet not the highest degrée but vpon the conception thereof followeth actual accomplishment of wickednesse before but thought in heart an higher and further steppe of euill in vs which is the meaning of Iames. For if concupiscence were not euill then must it néedes be either good or indifferent But neither of these it can be and therfore it is euill Good it is not for the whole 7 Chapter to the Romans denyeth it And S. Austen pretily against Iulian gathering vppon his wordes that concupiscence remayned in thē that are regenerated though not the guilt of it that therefore is was good answereth Si hoc sentirem Libr. 6. cap. 6. non dicerem eam malam esse sed fuisse Nos autem malam eam dicimus manere tamen in baptizatis That is If I had thought so to wit that it was good then would not I haue saide it is euill but it was euill But we say it is euill and yet remaineth in them that haue beene baptized And when Iulian goeth on and vrgeth his assertion that neuerthelesse the guilt was taken away yea sayth he Reatus quo hominem reum facit non quo ipsa rea est vt homicidij reatus tollitur in aliquo non tamen ideo bonum est That is That guilt is taken away wherewith shee stayneth man not wherewith it is stayned it selfe in it selfe As the guilt and the desert of murther a man may bee quit of and freed from and yet not the wickednesse it selfe in it nature changed for that cause but remaineth euill still Good therefore you sée concupiscence is not And indifferent it is not For the Apostle flatly giueth it an harder name saying Rom. 7.21 That when he would haue doone good hee was so yoked that euill was present with him If the spirite of God call it euill beware we presume not to call it indifferent and beware more howe we play with the pleasure of it and take delight to doe it Againe what conclusion carie all those exhortations to crucifie Crucifie the olde man with all his lusts and that percing plaint of an Apostles mouth O wretched man that I am who shall deliuer me from this bodie of death I knowe I knowe that in me that is in my flesh dwelleth no good I say what conclusion carie they all but this that concupiscence is neither good nor indifferent but flatly euill Que. Howe then falleth it out that it condemneth vs not Ans The Apostle answereth in the 25. verse Rom. 7.25 I thanke God through Iesus Christ our Lorde and in the next Chapter There is no condemnation to them that are in Christ Iesus which walke not after the flesh Cap. 8.1 but after the spirite For the lawe of the spirite of life which is in Christ Iesus hath freed me from the law of sinne and of death So that we sée it is Christ in whom and by whom and for whom wee are not charged with the condemnation due to concupiscence and corruption ingrafted and growning in vs. Que. But is then all desire and affection and all coueting vnlawefull by this commaundement Ans No indéede for God hath created affections and desires in men as mirth ioy hunger thirst c. and they should haue béene in man though he had neuer fallen they should haue loued their children their parentes friends euen standing and abiding in innocencie and therefore these thinges are not euill Nay the want of them maketh a monstrous absurditie in nature and therefore not to be maintained The instrumentes of affections and delight and dolor created by the Lorde prooue them allowed the law of God commandeth them and reprooueth their want Christ our sauiour vntouched by sinne shewed them in great measure they are spurres and prickes vnto vertue in vs and therefore allowed Besides numbers of other reasons that might be alleadged Que. What else doe you obserue in the commandement Ans I doe duely weigh the particulars that God restrayneth our coueting in and I sée them to bee such as most commonly and most without checke men suffer themselues to be caried away withall As the house of my neighbour that is his inheritance landes and possessions which we so gréedily often behoulde and marke wishing and willing them far far otherwise than a Christian heart should We can flatter our selfe with our offering of money for them not remembring that so did Achab for Naboths vineyeard and yet gréeuouslie offended Our neighbours wife or an other wiues husbande God knowes the sinfull thoughtes they cause within vs. For coueting the child against parents liking and intising away the seruant of an other against their good they bee thinges wherein fewe of our heartes haue any féeling And for their cattell with such sinnefull eies we looke vpon them that wee euer thinke our neighbours bullocke hath a fairer yowre than our owne hath as the Poet speaketh and therfore wisely in the naming of these particulars hath the Lorde taught vs wherein commonly
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
breach doe you knowe of this commandement beside vngodly swearing Ans Truely Gods name is taken in vaine dishonored Prayer and this commandement broken in praying also aswell as in swearing for if I powre out a sort of wordes without féeling or any burning intire affection if I drawe néere with my lippes and my hart be farre away certainely I abuse the holy name of my God in so calling vpon him and I am guilty of the breach of this law For beside that reason teacheth vs God careth not for lippe labour it is the rule of the holy Ghost that when wee pray Ephes 6.18 we should pray in spirite that is with heart and affection Que. Howe else Ans Againe Gods name is taken in vaine and polluted whensoeuer it is called vpon in coniuring witchcraft Coniuring sorcerie charming and such like For the wordes of the lawe are plaine Let none bee founde amongest you that maketh his sonne and his daughter to goe through the fire Deut. 18.10 c. or that vseth witchcraft or a regarder of times or a marker of the flying of foules or a sorcerer or a charmer or that counselleth with spirits or a soothsayer or that asketh counsell of the dead For all that do such thinges are an abomination vnto the Lorde and because of these abominations the Lorde thy God doeth cast them out before thee And many other notable testimonies hath your booke quoted in the margin Que. Why but in earnest to let the rest passe do you not thinke much good is done and may be done by charming that is by vertue of some wholsome praiers as a pater noster two or three good auees and a creede or such other good words neither english nor latin nor any thing else in signification oftentimes Ans I answere to this questiō in thrée degrées And first I say the question is not onely whether any good as you tearme it be done or may be doone by a charme but whether it be or may bee doone lawefully by the same or no. And you heare the word of God plainely condemning the practise of it Wherfore with what conscience can wee deriue health or anie helpe whatsoeuer either to our selues or ours by that meanes that GOD hath so fearefully threatned vengeance vnto were we neuer so sure to obtaine it by the same Secondly what benefite soeuer we reape by such forbidden meanes I dare assure you all thinges considered wee gette no good but muche harme For what GOD will not haue doone GOD is neuer the author worker and cause of properly and directly but health or anie helpe to our selues or others by charming the Lorde will not haue procured therefore of that health and helpe so gotten assuredly the Lorde is neither author worker nor cause directly If then not the Lorde who but the diuell And if it be he as most assuredly it is he then I pray you let vs all men and women thus reason with ourselues Is the deuill our friende or our foe our welwiller or our enemie Surely we cannot be ignorant of it he is the sworne enemie of mankind the serpent that in burning malice deceiued vs once and ouerthrewe vs quite the roaring lyon that rangeth about without any rest still séeking out whom he may deuour And will euer he that hath euen sworne the woe of vs all and séeketh as Peter saith that is with all diligence and indeuour with might and maine with tooth and naile as we say with his candle in his hande light least by any meanes we should escape him applyeth his whole power to destroy vs and to bring vs to endelesse calamitie wil he I say euer do vs any good thinke we but to the ende to inferre thereby a greater plague vpon vs Certainely he will not for he were not the deuill if he should and we may be as assured of it as we are sure that he hath that name and nature Then I say let vs marke We finde by a charme bodily helpe in our selues or ours But this would neuer Sathan haue done vnlesse he had knowen that the vsing of meanes forbidden by God would sting our bodies soules to eternall death in the worlde to come Then sée still I say and note it Good he doth vs in bodie that a thousande times more euill he may worke both to body and soule in the day of iudgement Temporall ease he is content to bestow vpon vs that endlesse disease miserie and woe he may procure vnto vs. This is most true and nowe what good doth charming if all thinges be considered Shall a Christian man and woman so hunt for helpe of body or goods that they shall for it loose bodie and soule eternally Shall our health and wealth be deerer to vs than the Lordes commandement God forbid and therefore let vs rest perswaded howsoeuer wee thinke such vngodly meanes procure vs good yet in déede all thinges considered it is no good For Sathan being our foe will neuer doe vs good but to the ende to hurt vs more by it and the breache of Gods commaundement will ring our soules a passing peale from face and fauour of the Lorde Last of all which especially I thinke you would heare I denie that by the charme any thing at all is doone whatsoeuer the wordes be For euerie action must haue a fit and conuenient meanes applied vnto the patient to be doone by but bare wordes Pater nosters auees and creedes characters and figures are no meanes appointed of the Lorde to doe any cures by either vppon men or cattle and therefore if any thing be doone assuredly it is not doone by these thinges as the true working meanes but by the deuill himselfe bléering our eies by these shadowes And this vaine opinion verie Aristotle could mocke and disdaine as absurde and foolish Plinie also with diuers others Que. But howe prooue you by scripture that bare wordes being good words be not forcible to this ende Ans Surely me thinke beside others that example in the acts of the Apostles prooueth it wher we sée those vagabund Iewes there spoken of vsed as good wordes as might be but all to no purpose when the deuill listed not dissemble And therefore we may sée it is not the charme that can doe any thing by vertue of the bare wordes And you can not say that vnto the wordes come any faith and good minde of the charmer for faith leaneth vpon promise and promise annexed to a thing maketh it lawefull but charming hath neither promise in the word nor is allowed but by name expressely forbidden and condemned Que. Yet we see manie thinges are done by it and experience daily confirmeth a contrarie assertion to you Ans True it is and I graunt it that by charmes diuers are healed c. But therefore they were the verie wordes that did it It is no consequence For other meanes might doe it and yet nothing apparant to vs but the charme As a witche may
spéeches in the scriptures against it Let all bitternesse and anger and wrath be put away from you Ephes â— 31 and be ye curteous one towardes an other and tender hearted forgiuing one an other euen as God for Christes sake forgaue you saith the Apostle And againe Be slowe to wrath saith an other Iam. 4.19 For the wrath of man doeth not accomplish the righteousnesse of God That is anger and wrath hindreth Gods worke in vs. Vnto which and a number such other perswasions in the worde the prophane writers by the verie light of reason haue agréeed and sought in their sort to giue men a sight of this foule vice Anger haue they saide is the beginning of madnesse anger is the drunkennesse of the minde anger admitteth not anie good counsell anger is the roote of murther and death with a number such spéeches Que. Foule then I see is this vice in all and especially in a Christian and therefore it were good we knewe howe to auoide it Ans We reade that a king of Thracia being presented with a sort of verie fine glasses by and by brake them all in péeces And being asked the reason answered that hee did it to auoyde the wrath that hee was sure would be in him against them that should breake them afterwarde Howe then are we taught by this king though not euerie way to doe as hee did yet with him to bee carefull to preuent our anger by taking away the occasion The occasions of anger in manie men are plaie and gaming curiositie in dealing and medling taking a matter as they thinke they heard it when indéede they heard it not right nipping woordes and gawling spéeches with a number such which if men will not haue anie care to eschewe then in vaine doe they say they are afraide to let murther into their heartes For in truth the effectes will followe if the ordinarie causes doe goe before Que. Why but is all anger forbidden â—o a Christian Ans No indéede it is as lawfull for a man in time place in his office for a iust cause to be angry in a conuenient measure as it is vnlawfull otherwise And it is apparant by the children of God in all ages the Patriarkes Prophetes Apostles and others whose hearts haue burned with misliking of euill and wordes bewrayed asmuch vnto them Wherefore truly was it sayd of the godly father Nolle irasci vbi irascendum est nolle emendare peccatum est That is for a man not to be angrie wheÌ„ he should be angry is as much as to be vnwilling to amend what is amisse Que. Proceede nowe I pray you to the other branches Ans Anger as was saide begetteth hatred nay becommeth hatred if it be let to settle For Odium est inueterata ira Hatred is nothing else but olde anger And therefore since anger is apparantly forbidden in this commandement hatred by consequence being festred anger must néedes be much more Besides wee haue heard the wordes of the scripture plaine He that hateth his brother is a mansleaer 1. Iohn 5. Therfore I passe it ouer and come to the fellowe that is euer ioyned with it when it méeteth with a fit subiect to wit Enuie a vice compounded of the hatred of an other for vertue Enuie what it is guiftes fauour honour and such like and of selfe loue which maketh vs gréeue to sée our selues in these thinges excelled of him A vice also of the spirite of God by name forbidden Eate not the meate sayth Solomon of him that hath an euill eie Prou. 23.6 neither desire his dainties Let vs not be desirous of vaine glorie sayth the Apostle prouoking one an other Galat. 5.26 enuying one an other But laying aside all maliciousnesse all guile and dissimulation all enuie and euill speaking 1. Pet. 2.1 as newe borne babes let vs desire the sincere milke of the worde of God that wee may growe thereby Vnto which expresse testimonies if wâ— ioyne the experience of such euill as enâ—uie hath wrought we shall plainele sé◠the foulnes of it Num. 12.10 Aaron and Miriam enâ—uied Moyses and the Lord with leprosiâ— plagued her Corah and his companie enuied him also and the Lorde as abhorred made the earth to shrinke and swallowe them vp quicke with all that they possessed Saul had an eie vpon Dauid for the womens singing and it stirred him still to séeke the life of his sonne and seruant Iosephs brethren enuied him and it almost brought them to his bloudshedding Euerie way therfore is enuie in a Christian poyson and apparantly it falteth against this commaundement It is a possession besides that destroyeth the possessour For as the rust the iron and mothes a garmen so eateth vppe enuie the man that enuieth These thinges make enuie loathsome ynough to a godly minde and yet is there more to bee sayde against it For besides all this enuie as it wisheth an other mans fall so doth it reioyce if it happen vnto him Which also is a thing verie horrible in the eyes of God For hee that mocketh the poore sayth Salomon reprocheth him that made him Prou. 17.5 and hee that reioyceth at destruction shall not be vnpunished Againe Bee thou not glad when thine enemie falleth 24.18 and let not thy heart reioyce when hee stumbleth least the Lorde see it and it displease him and he turne his wrath from him to be auenged of thee To the which wordes of Salomon howe consonant was the practise of Iob testified in that most excellent spéeche of his If I reioyced at his destruction that hateth me Iob. 31. sayeth be or was mooued to ioye when euill came vpon him If I suffred my mouth to sinne by wishing a curse vnto his soule c. Meaning that hee neuer did it neither would doe For it is a fearefull sinne Calamitas illius fores pulsat qui aliorum calamitatibus non mouetur That is Miserie knocketh at his dore of right whose heart sorroweth not to see others in aduersitie And neuer obiect his harde happe to any man could the Gréeke Oratour say for fortune is common to all what is to come is not yet séene Therefore euen this companion of enuie maketh it worse as I hope wée sée and of all that woulde please the Lorde more carefullie to bee shunned To reioyce at the sinnes of an other much more must bee gréeuous if his worldlie estate may not be reioyced at that it is euill Besides when by sinne the Lorde is gréeued and my brother wounded to eternall death what a spirite were it to reioyce Againe consider our selues in comparison with them that offende and either we are better like or worse the two later giue no cause of ioy and the former should fill our heart with praise for our grace giuen of God and not our mouthes with mockes at the infirmitie of others Que. What else is forbidden Ans Last of all as the murther of the heart is forbidden all
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
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
â—â—e shillinges and eight pence In the â—â—uentéenth yere of Edward the fourth â—â—ey that kept dicing houses were to â—â—ue thrée yeares imprisonment and 〈◊〉 pounds fine Players at dice in â—â—ose houses two yeares imprisonment â—â—d ten pounds fine In the eleuenth â—â—are of Henrie the seuenth Dicers â—â—oulde be openlie set in the stockes by â—â—e space of one whole day and the â—â—use kéepers that suffered him to play â—â—rfeit a noble and be bounde to their â—â—od behauiour In the 33. yeare of â—enrie the eight Dicing houses forfetâ—d fortie shillings euerie time disers 〈◊〉 sÌ„.viij d. and bound in recognisance â—â—uer to play againe And yet more may 〈◊〉 sée in PultoÌ„s abridgemeÌ„t Now it is woonderfull that notwithstanding aâ— this yet so foule a thing shoulde séemâ— so faire and that a man should nâ—â— thinke himselfe vsed as a gentleman 〈◊〉 almost as a man vnlesse hee may haâ—â— libertie in this loosenesse and the largâ— reine to so great an euill And yet 〈◊〉 be Christians and that of the bettâ—â— sort too or you doe vs wrong The heaâ—then hated it and we hatch it vp in â—â—uerie house and yet we be Christian The godly writ against it wee waiâ— for it and yet we be Christians Tâ—â— councels haue condemned it in the spâ—â—rite of Christ and christian lawes haâ—â— most sharpely punished it wee day aâ—â— night vse it and cannot be reaued of 〈◊〉 and yet we be Christians But alas â—â—las the day of vnderstanding or the daâ— of damnation for our ignoraunce shaâ— teach vs an other thing We swearâ— we lie we reuile and wee runne inâ—â— the fielde with murthering mindes 〈◊〉 such anger is murther moued by plaâ—â— and yet we will not leaue it And if doe not thus in shewe yet inwardly frette I chafe I gnash with my téeth â—nd teare the Cardes burne the Dice â—hrow away the Tables and such like â—nd yet I am religious The Lorde â—orbiddeth all appearaunce of euill 1. Thes 5. all â—ccasions of sinne and yet wee are the Lordes and doe neither The Lorde saith If thy right hande cause thée to â—ffend or thy right eye cut it off plucke â—t out and cast it away wee will bee the Lordes and not restrayne a litle â—lay that mine owne soule being witnesse most gréeuouslie maketh mee offende Fie fie what deadnesse is this Where is either loue of God or feare 〈◊〉 vs Loue makes vs burne with desire to doe well feare makes vs shake â—o thinke of anie sinne we continually sinne in our gréedie gaming and yet we be godlie But this either makes vs sée it or we will neuer I feare sée the mischéefe of playing and by name of Dising The Lorde for Christ his sake â—wake vs and so I end Que. What is nowe contayned in the â—ffirmatiue part of this commaundement Ans Euen as al these former branches are forbidden so the contraries of them are commanded as in general al helpe al succor al care and prouidence for thâ— safetie and benefite of the goods of ouâ— neighbour that possibly wee can shewe And againe the right vse of our ownâ— goods as to the mainetainance of thâ— knowledge of God amongest vs to thâ— defence of the common wealth and thâ— magistrate to the nourishing of our faâ—mily to the reléefe of the poore Lastlâ— as diffidence and mistrust in Gods proâ—uidence for vs the roote of stealth vnâ—lawfull priuision for our selues was iâ— the negatiue part forbidden so here conâ—trariewise is faith and ful perswasion if we séeke his kingdome and the righâ—teousnes thereof these outward thingâ— shall be cast vnto vs commanded Math. 6. Thâ— punishment of this commaundemenâ— temporal or worldly was euer diuers 〈◊〉 diuers places somewhere death somâ—â—where but foure fold c. The spirituaâ— punishment as of all other commauâ—â—dementes was and is euerlasting damâ—nation 1. Cor. 6. Zach. 5. The Application NOw now my beloued to the worke of further fruit in our soules let vs lay this rule to them them to it and let vs euen heartilie I beséech you euerie man secretlie betwixt God and vs sée howe wee haue aunswered in obedience this law of our God father mercifull almightie We are bound by it generally to showe all loue carefull regard to our neighbors goods that we possiblie can to doe him with our owne goods what benefite we may In particulars if we will speake we are bound to lend We sée both when and what we may not hurting our selues profite our neighbours withal and to take no recompence vnlesse it be hurt which we lend Now looke I say if you haue euer obserued this thing without anie want Haue you doone it Nay haue you not often refused of a méere pinching an vnneighborly mind euen small matters when you haue béene verie earnestlie intreated adding often a lie to mende the matter withall saying that you either had not that which indéede you had or occupied it your self when indéede you did not And haue you not often contrarie to the lawe of God made in this behalfe taken reward when the thing you lent receyued no harme Surely your monie and manie thinges else doe witnesse against you Pledges For the lawe of pledges and taking of pawnes haue you neuer passed the bonds of loue or the limites of mercy in that respect Haue you neuer gone in to take what you could but stoode at the dore to receiue what he might spare you O that our hastie handes and harde heartes deserued not the wrath which in trueth they doe in this one thing Manie a time doe I greatly feare haue wee litle regarded the case of the partie whose pawne wee tooke so wee might bee safe our selues from our feared losse And if it were so surelie wee wanted loue and wee haue sinned Againe in the thinges commended to our kéeping Custodie let vs looke also a litle howe wee haue satisfied the lawe of God Wée shoulde neither denie for anie feare of harme thereby to kéepe for our neighbour which wee may better than hee defende neither conceile hurt purloyne or conuey away what euer anie trust reposed in vs hath brought into our custodie But manie a dogged nature denyeth the former and manie a couetous heart offendeth in the latter What say you of thinges which you haue founde being lost Haue you euer regarded euen as your owne to kéepe it to chéerishe it and to finde out the owner of it the straying beast of your neighbour and euen of your verie enimie Haue you neuer either of negligence or of malice and spite or by a pinching minde transgressed herein Consider it well And haue you neuer euen in the true testimonie of a good conscience retayned anie thing that euer you founde from the true owner if you knewe him neither euer neglected anie meanes to finde him out if you knewe him not Well were it with you if a priuie witnesse within you did not crie and saie that a gréedie
there be any praise thinke of these thinges c. Againe 1. Petr. 2.12 S. Peter in his epistle I beseech you deerely beâ—oued as pilgrimes and strangers abstaine from fleshly lustes which fight against the soule and haue your conuerâ—ation honest among the Gentilles that â—hey which speake of you as of euill doers may by your good workes which â—hey shall see glorifie God in the day of visitation What is this but euen plainely ynough haue a care of your dooinges that your good name may neuer iustly bee touched and stained of anie And a number mo such pithie perswasions in this behalfe hath the worde But I passe them ouer and remember vnto you that pretie saying of the godlie father S. Chrysostome Chrysost de communi sermone so fitly at this time confirming my perswasion There are two thinges sayth hee necessarie for thée as thou art a Christian man and woman to wit a good conscience and a good name the former for thy self the later for thy neighbour But alas saith an other Plures famam Plin. lib. 3. pauci conscientiam verentur Manie are afraide of the touch of their fame but fewe of the hidden breach of their conscience Adde vnto these if you list also the iudgementes of the heathen and first of him whose words be these Cic. offi 3. there is nothing so great neither any commoditie in the worlde so of thée to be estéemed and desired as that for it thou shouldest blemish the beautie and brightnesse of the good name of a good man For desire euer sayth an other rather to heare well than to be rich yea preferre it in thy heart to leaue vnto thy posteritie an honest report and name before heapes of anie riches whatsoeuer For riches are ficle and soone dispersed but a good report is permanent and neuer dyeth Againe by a good name may wealth bee gotten but not againe by wealth a good name Lastly riches are common to the good and bad but a good report is proper onely to the good Que. And howe may a man or woman best breede a good report of them Ans Agesilaus was once asked the same question and he made this aunswere If thou speakest euer what is the best and doest the thing that is most honest Socrates thus if from thy heart thou indeuour in all truth to be as thou desirest euer to be thought to be For a fame that is gotten by giftes or hypocrisie will neuer indure but perishe Wherefore nowe if the worde of God the testimonies of his children and the â—erie light of nature in heathens haue euer so commended a good name iudge we heereby if we wil be taught what a sinne it is to be a false witnesse against this preciouse treasure and iewell of my neighbour his good name Iudge we what a monster before the face of God he is that for the satisfaction either of his owne or other mens cursed natures séeketh to depraue to bite and slander any man wrongfully be the discredite he worketh neuer so small And thus much for my first reason The seconde I drawe from the punishment which hath vsually hapned vnto this vice either by gods expresse commaundement amongest the Iewes or secret working in the heartes of magistrates in other places For verie effectually haue I euer thought bewrayed by these thinges the foulnesse of false witnesse bearing The lawe of God sayde thus Deut. 19.16 c. If a false witnesse rise vp against a man to accuse him of trespasse Then both the men which striue together shall stande before the Lorde euen before the priestes and the iudges which shal be in those daies And the iudges shall make diligent inquisition and if the witnesse be founde false and hath giuen false witnesse against his brother then shall ye doe vnto him as he hadde thought to doe vnto his brother so thou shalt take euel away forth of the middest of thee And the rest shall heare this and feare and shall henceforth commit no more anie such wickednesse amongest you Therefore thine eie shall haue no compassion but life for life eie for eye tooth for tooth hande for hande foote for footh A meruelous lawe if the spirite of féeling worke withall to print in vs for euer a true conceite of the perfect hatred wherewith God abhorreth false witnesse bearing Beside which lawe marke what Salomon sayeth Prou. 19.5 A false witnesse shall not be vnpunished and he that speaketh lies shall not escape For howsoeuer the lande of the Lorde which is euer full of mercie and long suffering euen towardes the wicked may spare them for a time yet in the â—nde with sharpenesse of his rodde will â—e recompence the long differring of it And what maruell if we marke the naâ—ure of the sinne For doeth not a false witnesse abuse the iudge hurt his neighbour make the place of iustice and right the nurcerie of sinne and gréeuous wronges doth he not cause the Lorde to set in the eies of men the crowne of innocencie vpon the offenders heade and to put the halter about the iust mans necke Than the which dishonor what can be greater against the Lorde of life and louer of right to pul vpon vs his heauie hande Pericles an heathen man could say we must be a friende to our friende no further than the altar That is no further than GOD and a good conscience guided by his worde may warrant vnto vs. But wee in these daies estéeme not a strawe of that man or woman that will sticke to lend vs an othe at anie time when we stand in néede be the matter neuer so false and foule For hee is no friende which is not euer a friende to féede our filthie humour with all wicked and wrongfull vsage of himselfe But woe vnto vs wicked wretches for so great and gréeuous sinne against the Lorde and also our selues For doe I not tremble and shake euerie ioynt of mee to preâ—erre anie mortall man in loue before â—ny God and so to become vnworthie of him for euer Yet this I doe when I â—are doe for him what God forbiddeth me to doe for him and I thinke not of â—t Should an earthly bonde of earthlie mindes together worke a fearefull fiâ—all confusion both of bodie and soule â—n the flashing flame of bottomlesse hell â—or euermore without regarde Yet â—his it doeth to speake vntrueth for my â—riendes fauour when committed sinne â—hould reape a iust punishment in this worlde that bodie and soule might both â—emaine in comfort hereafter I stay â—he rest of gods reuenging iudgementes â—ppon false witnesses till I come to â—he ende of the commaundement and â—hus for this time passe ouer this â—oint The next thing that your booke layâ—th downe is lying an other foule â—reache of this commaundement conâ—emned of God improoued by reason â—nd eschewed euer of all gods children 〈◊〉 some measure Scripture Cast off saith the Apostle lying and speake the trueth euerie man to his