A very fruitfull exposition of the Commaundements by way of questions and answeres for greater plainnesse together with an application of euery one to the soule and conscience of man, profitable for all, and especially for them that (beeing not otherwise furnished) are yet desirous both to see themselues, and to deliuer to others some larger speech of euery point that is but briefly named in the shorter catechismes. By Geruase Babington.

The eight Commaun∣dement. (Book 8)

Thou shalt not steale.

Question.

HOwe can this commaun∣dement possiblie stande with that opinion of com∣munitie?

Ans. Indéede no way: for it manifestly ouerthroweth so vile an imagination, and sheweth y^e distinc∣tion of dominions, & propriety in things was, and is the ordinance of the Lorde. For euerie prohibition sheweth an ordi∣nance before established, which should be obserued either in Gods lawes, or mans, though not alwaies expressely. As the forbidding of murther sheweth preseruation of life to be the wil of God, and the denyall of adulterie inferreth the liking of chastitie either in mariage, or out. So the forbidding of stealth which is an alienation of an other mans

goods to our selues, sheweth that euery thing is not our owne to take at our pleasure, but proprietie in possession is the will of the Lorde. For if all thinges be common there can be no stealth, and so this law friuolous and to no purpose which God forbid we should affirme or thinke.

Que. Yet many haue bin of this opini∣on, affirming that tyranny, & not diuini∣tie maketh this difference amongst men.

Ans. It is verie true. Yet I hope you sée how euidētly this law of God which I trow they will account diuinitie, doth ouerthrowe them and their folly, as do also all other lawes, that may héereun∣to be reduced with many scriptures mo. For as there can bee no stealth, if all thinges be common, and therefore this lawe of God as I saide in vaine giuen, so there can be no buying or selling, no borowing or lending, no letting or lea∣sing, or any such thing amongst men, if euery man haue like interest to take at his pleasure, & therfore the Lord God e∣uen in these also greatly ouerséene for y^t he would troble himselfe to make lawes

touching these matters, when as no mā hath or ought to haue anie proprietie in anie thing more than an other. Againe all the exhortations in the Scripture to almes déedes, and to mercie toward the poore is friuolous, for they haue as good right to take anie thing they want from anie man, as the other haue to giue them. But all these you sée are absurde, and therefore the opinion, and the contrary of it the wil and ordinance of the Lord.

Que What is then the verie drift of this commandement?

Ans. The verie end of it is this, to bind our loue and care to our neighbors goods, as before it hath béene to his life, and things déere vnto him as his life. For it cannot bee, that our heartes shoulde bee right in affections towards our brethren, and wee spoylers and wasters, or anie way harmers of the commodities which they inioy. Loue chéerisheth & kéepeth euen euery thing so néere as it can, which he accompteth of, whome wee loue, and especiallie which hee liueth by, and maintaineth

both himselfe and others by. And there∣fore as I thinke we cannot take a bet∣ter course to lay before our owne eyes y^t wants of loue in vs towards the goods of our neighbors, and consequently our breaches of this commaundement, than diligently to wey some particular due∣ties specified in the worde, wherein the Lord God would haue our loue to show it selfe. As for open rapine, and plaine stealth no man I thinke wil excuse it or denie it to be sinne, and therfore I stand not vpō it, your booke hath euident pla∣ces quoted against it. I come rather to those other duties of borowing and len∣ding, of hyring and letting, of buying and selling, and such like.

Que. First then what is the Lawe of borowing and lending in the worde?

Ans. If a man saith the lawe borow anie thing of his neighbour,* 1.1 and it bee hurt, or else die, the owner of it not be∣ing by, hee shall surelie make it good. If it be an hyred thing, he shal not make it good, for it came for his hyre. In which lawe, if wee well wey it, wee

may first sée, that if we haue that thing, which our neighbour woulde borowe, and wee able without our hurt well to spare it him, we are bound to do it, or els we sinne against this law of God, & we euen steale from our brother, that which in right is his. For GOD woulde not euer haue made a lawe for recompence of the lender, if his thing lent receyue anie harme, vnlesse it had béene a necessarie duetie of loue to lende when wee may. Therefore this narownesse of heart, and vnkinde dis∣position, to grudge vnto anie that good, which by lending wee can possible doe him, it is hatefull in the eyes of God, and a playne breach of this comman∣dement. Secondlie in this lawe, as one verie well hath noted,* 1.2 we may sée a great light giuen to that harde con∣trouersie concerning vsurie of monie. [ 1] For marke I pray you howe he saith in plaine tearmes, That if the thing were hired, although it perished in vse, yet should it not be made good by him which hired it, for it came for his hire. The monie which vsurers giue out is

hired as wee knowe. Therefore if 〈◊〉〈◊〉 were a thing that might bee hired yo•• sée the sentence of God though it per••••shed. [ 2] Secondlie marke againe how th•• lawe saith, though a man lend of méer•• loue fréely without anie hire, yet shal•• his recompence bee nothing more tha•• good will againe, vnlesse it die, or b•••• hurt which he lendeth. Now monie nei••ther dieth neither commonlie is ani•• whit hurt, but returneth euerie wa•• as good as it came. [ 3] Thirdlie conside•• howe the lawe will haue an apparan•• hurt of the thing lent, or else it allowet•• no recompence, but vsurers will hau•• consideration for likely losse. For sa•• they, if I had had my monie, possiblie I coulde haue gayned thus much with if yet are they not sure they coulde hau•• doone it, for God coulde haue crosse•• their expectation, and being not sur•• that they could haue gayned, it is no•• apparant that they haue béene hindred, but this lawe of God prouideth in equi∣tie onelie for apparant harme, & there∣fore nothing for them. [ 4] Fourthly the e∣quitie of this lawe is onelie this, tha••

〈◊〉〈◊〉 will be no looser, and therefore pro∣••••••••on is made for recompence, if the 〈◊〉〈◊〉 lent receyued hurt: but vsurers ••••ll haue their goodwill, as they call it, ••ertaine, and an excessiue gayner. [ 5] ••ftlie in this lawe of God the borow∣•••• is respected, that hee shoulde haue ••••lpe of his neighbour, and not pay for 〈◊〉〈◊〉 vnlesse hee hurt the thing which hee ••••rowed, but vsurie regardeth wholie ••••e lender. Wherefore it séemeth that this lawe of our God had euer anie ••••uitie, this vsurie of monie had euer ••••aine iniurie, and that this kinde of ••••nding is voide of loue, and therefore ••pparantly a breach of this commaun∣••ement. Thus therefore wee sée what ••••ght the equitie of this lawe of lending ••••ueth to this question of vsurie, which ••quitie remaineth and euer shall.

Que. But I pray you what thinke ••ou of giuing vsurie which manie a good man is constrayned to do?

Ans. Truely for mine owne part I ••m satisfied to thinke it also euill, by the wordes of Ieremie, who saith, he hath neither giuen vsurie nor taken, and yet

they hated him. Insinuating plainly, y^t i•• he had doone either, he could haue found iust cause in himselfe, why he should be euill thought of.

Que. What is the law of pledges?

Ans If thou takest thy neighbours raiment to pledge,* 1.3 saith the lawe, thou shalt restore it to him ere the sunne goe downe. For that is his couering only, and this is his garment for his skinne wherin shal he sleepe? Therefore when he crieth vnto me I wil heare him, for I am merci∣ful.* 1.4 And in an other place: No man shall take y^e vpper or nether milstone to pledg•• for this gage is his liuing.* 1.5 And whē thou shalt aske againe of thy neighbour anie thing lent,* 1.6 thou shalt not goe into hi•• house to fet his pledge, but thou shal•• stande without, and the man which bor∣rowed it of thee shall bring the pledge out of y^e dores vnto thee.* 1.7 Furthermore i•• he be a poore body, thou shalt not sleep•• with his pledge,* 1.8 but shalt restore him the pledge when the sunne goeth down, tha•• he may sleep in his raimēt, & blesse thee▪ & it shalbe righteousnes to thee before the Lord thy God. The very ende of al••

••hich laws as you sée is nothing but this ••ercy & kindenes of man towards man ••••en in this matter of taking paunes. ••nd therefore if my dealing herein be ••••arpe, hard, and cruel, laying aside as it ••ere al regard of other mens néedes, so my selfe may be safe, is it not apparant I faile in loue towardes the wealth & ••ood estate of my brother outward, and ••••erefore haue broken this commande∣••ent? It must néedes be granted.

Que. What is the law for things com∣••itted to our custody?

Ans. If a man deliuer vnto his neigh∣••our, saith the law, to keepe, asse, or oxe,* 1.9 〈◊〉〈◊〉 sheepe, or any beast, and it die or 〈◊〉〈◊〉 hurt, or taken away by enimies, & no ••••an see it,* 1.10 an oth of the Lord shalbe be∣••••ixt thē two, y^t he hath not put his hand ••••to his neighbours good, & the owner 〈◊〉〈◊〉 it shall take y^e oth, & he shal not make 〈◊〉〈◊〉 good. But if it be stolne from him,* 1.11 he ••••all make restitution vnto the owner ••••ereof. If it bee torne in peeces, he ••••all bring record,* 1.12 and shal not make it ••••odwhich is deuored. By which lawes ••••us much we may note, that notwith∣standing

for thinges committed to thei•• custodie, it might fall out that they might be brought before the magistrat•• by othe to protest their trueth and ho••nestie, which corrupt flesh will lightli•• grudge at, or else to their cost to make that good, the kéeping whereof neuer gained them pennie: yet neuerthelesse woulde the Lorde haue man euen here in to showe his loue, and in no case fo•• either of these respectes or anie other t•• denie it. Wherefore it followeth the•• and both nowe and euer shall followe that whosoeuer shal not willinglie, an•• readily take into his custodie that thin•• which hee may kéepe to the benefite o•• his neighbour better than hee that dot•• deliuer it him, and so taken truly kéepe and faithfullie restore it againe vnt•• them, that of right shoulde haue it, tha•• man or woman want in their hearte•• affection or loue to their neighbours they withholde the thing which is du•• vnto them, namelie the fruite of thei•• loue in this particular we stande vpon and therefore guiltie they are befor•• God of stealth the breach of this com••mandement.

Que. What is the lawe of finding thinges lost?

Ans. Thou shalt not saith the lawe, see thy brothers oxe nor his sheepe goe astray, and withdrawe thy selfe from thē,* 1.13 but shalt bring thē againe vnto thy bro∣ther: and if thy brother bee not neere vnto thee or if thou knowe him not,* 1.14 then thou shalt bring it vnto thy house, and it shall remaine with thee vntill thy bro∣ther seeke after it, then shalt thou deli∣uer it to him againe.* 1.15 In like maner shalt thou doe with his Asse, and so shalt thou doe with his raiment, and with all lost thinges of thy brother which hee hath lost, if thou hast founde them, thou shalt not withdrawe thy selfe from them. Sée héere the loue of man to the goods of his brother in what sort the Lorde requi∣reth it. Nowe least the name of brother vsed here in this place shoulde deceyue vs, to thinke wee are bounde but to our friendes in this duetie, it is profita∣ble to note howe in an other place in stéede of brother is put enimie, and all these particulars neuerthelesse named.

If thou meete thine enimies oxe, or aff•• going astray, thou shalt bring him again, and so foorth of the rest. So that this be∣ing a fruite of loue, which God requi∣reth in vs all towardes the goods of all men, bee they friendes or foes, that wee shoulde kéepe them, and chéerish them, and in safetie restore them, if wee finde them lost, when once wee knowe the owners of them: surely we must néede confesse that to conceile, and retaine thinges founde of vs, after wee knowe who shoulde haue them is plaine and flatte theft. Yea it is a breach of con∣science no doubt in this matter to en∣ioy anie thing founde, without tru•• testimonie in our selues, that wee hau•• vsed as manie meanes as wee coulde to learne out the looser, as by asking, by proclayming, and such like. This wel•• considered and waied should a litle mor•• awake such as bee Lordes of waife an•• straies, as we saie, that they carie a•• eye ouer their baliffes in that behalfe s•• néere as they can, to sée that they bring not sinne vppon them, by making them vniust retainers of other mens goods, 〈◊〉〈◊〉

••omplaint common in most places, and 〈◊〉〈◊〉 theft not to be warranted in any place.

Que. What is our duetie in buying & ••elling?

Ans. When thou sellest ought to thy ••eighbour, saith the lawe, or buiest at ••hy neighbors hand,* 1.16 you shall not op∣••resse one an other (meaning by deceite ••r any otherwise) but according to the ••umber of yeares after the Iubile thou ••halt buie of thy neighbour,* 1.17 also accor∣••ing to the number of the yeares of the ••euenewes he shal sell vnto thee.* 1.18 Accor∣••ing to the multitude of yeres thou shalt ••ncrease the price therof, & according to ••he fewnes of yeres thou shalt abate the ••rice of it, for y^e number of fruits doth he ••••l vnto thee. Oppresse not yee therefore ••ny man his neighbour,* 1.19 but thou shalt ••eare thy God. For I am y^e Lord thy god. ••n which law this I marke, that when 〈◊〉〈◊〉 sel or buie I must show euen a loue to ••y brother, & a tender affection in that ••y dealing with him. For so is it ment, when it is said, you shal not oppresse one ••nother. Secondly y^t then consequently ••y gréedy affection may not set y^e price

but the value of the thing, and the be∣nefite which it is likelie to yéelde. For howe can I loue him, and yet take more of him than I giue him, y^t is more mony, than the thing is worth? Which things if they be wanting, surely then our sel∣ling is deceite & guile, yea it is theft by this commaundement prooued. For the verie equitie of this lawe, as euerie one may plainlie sée, was this, that as good shoulde be giuen as taken, and taken as giuen. Euen that commutatiue iustic•• which heathen men could see to be so ne••cessarie in all contractes and bargans as that without it no trading could stande or societie indure. Vpon which lawe well considered and sound•••• setled in our minds, a godly man draw••eth these conclusions, & let vs thinke 〈◊〉〈◊〉 thē. First it condemneth al ouersellin•• I meane knowen and wilfull ouerse••••ling of any thing, for so say the word•• (according to the number of yeares sha•• thou sel) that is, if the Iubile be farre o•• thou shalt sel dearer by reason the bu•••• shal reape longer profite of it: but if it 〈◊〉〈◊〉 neere, then cheaper for y^e contrare re••••son.

So that an equalitie of commodi∣ties present is plainely shot at in this law. How then can they warrant their dealings to haue required loue in them, who in respect either of passed losse or supposed possible in time to come, doe in∣haunce the price of the thinges they sell, aboue the value of the things? This dealing, if you marke the wordes well, could not be allowed amongst the Iewes. And as yet I am ignorant of any larger cōmission granted to vs to wrecke our selues vpon our brethren, & to robbe thē because God in his pleasure hath crossed vs with losse, or may do hereafter. Se∣condly it condemneth all vttering of naughty & counterfeit coine or wares. For first for y^e seller, if he raise his price to the value of good wares, & then deli∣uer euill or counterfeit, how doth he ob∣serue an equalitie of commodotie? And then for the buier if he beat it downe to as low a price as he may, til be consent to giue so much for it, and then deliuer counterfeit & euill coine, where is again the equitie of this law on his part who is bound by it to giue asmuch & as good

as hee taketh so néere as iudgement can any way serue him. Thirdly it condem∣neth all lying in wayt to pray vpon one that must néeds sell for present mony, to get his commoditie for halfe the value, if I can, when as rather I should for pitie giue him equalitie. For what loue is this to the goods of my neighbor, when I can be content euen to robbe him in his necessitie by taking that for a penie that is worth in mine owne conscience thrée, and not to be bought vnder, were his néede not so great? Nowe sée and note then how commonlie, yet feareful∣ly, for want of loue & conscience to giue as good as we take, our buying and sel∣ling one with an other is spotted & stai∣ned with great and gréeuous theft. For most assuredly euen as in the time of law if they obserued not a proportiō be∣twixt the Iubile yeare and their price, they offended against the commaunde∣ment of theft: so nowe the lawe béeing gone, if the equitie of it be not obserued, to wit, equalitie of cōmoditie giuen and taken, the same sinne is committed▪ in the day of the Lord we shall find th••

burthen of it.

Que. Thus then how ourloue should shew it selfe in these common duties we may easilie see, nowe I pray you goe for∣warde with other branches of this lawe.

Ans. Oppression generally al, is con∣trarie to that loue, which the Lorde by this lawe séeketh to drawe out of vs, & therefore no doubt forbidden in the same. And if in particulars wee list to lay it out, First saith the worde, Thou shalt not oppresse an hired seruāt,* 1.20 that is nee∣die and poore, &c. But thou shalt giue him his hire for the day, neither shal the sunne go down vpon it, for he is poore, and therewith sustaineth his life, least he crie against thee vnto the Lorde, and it bee sinne vnto thee. Secondlie it for∣biddeth to doe iniurie to any strangers,* 1.21 or to oppresse them, and addeth this rea∣son to the Iewes, because they were once straungers. Thirdlie you shall not trouble or oppresse anie widowe, saith the lawe, nor anie fatherlesse child:* 1.22 for if you doe, hee shall crie vnto mee saith the Lorde, and then mine anger shall burne, and I will kill you with the

sword, and your wiues shalbe widowes, and your children fatherles. Where by the way marke the vehemencie of this speach, and sée what comfort to the god∣ly, and terrour to y^e wicked it may iust∣ly exhibit. For the former, God knowes and the world sées howe often they are wrecked and wronged and set to the wall by cruell, vngodlie, and harde hearted men, howe often they fayle of friendes to mayntayne their right, and defende their cause against the euill. But yet sée héere a comfort, though all forsake vs, if wee crie to the Lorde, the cause shall bée his, and hee will helpe vs, the Lorde will awake and stirre vp his wrath, till the wrong wee haue suffered bee reuenged fullie. And for the seconde, what knowes the oppressing and mercilesse man, whether anie cries passe from the grée∣ued heartes of such as hee hurteth or no? If they doe, as it cannot be but they should, why trembleth hee not to consi∣der what hangeth ouer his heade, euen readie to light vppon him euery hower, if God bee GOD and true of his

worde? O that our heartes then may cleaue to the Lorde if wee be oppressed, and tremble at his iudgementes if wee vse it to others. But to returne to the matter againe, if all oppression be stealth before God, what I pray you shal we thinke of the fountaine of much oppression, to wit, acceptance of per∣sons in iudgement? Surely it must néedes also be euill before the Lorde. Reason doth teach it, and yet God for more assurance expressely forbiddeth it as a mischiefe in a common wealth. The Lorde your God (sayth Moses) is God of Gods, and Lorde of Lordes,* 1.23 a great God, mightie and terrible, which accepteth no persons, nor taketh re∣warde. Which doth right to the father∣lesse and widowe, and loueth the stran∣ger and giueth him foode and rayment. What also shall we thinke of one cause of acceptatiō of persons to wit of bribes and rewardes, but euen also as the ve∣rie poyson of iustice abhorre them and condemne them, & the rather for that so expressely they are forbidden in the worde? Wrest not the lawe (sayth the

Lorde) nor respect not anie person, nei∣ther take rewarde.* 1.24 For the rewarde blindeth the eyes of the wise, and per∣uerteth the wordes of the iust.* 1.25 That which is iust and right, shalt thou fol∣lowe, that thou mayest liue, and possesse the lande which the Lorde thy God gi∣ueth thee. Thus then as branches of this commaundement, we sée not onely oppression generally, and particularly, but euen also the causes of it, accep∣tance of persons, bribes, and rewardes, forbidden. And I wil yet adde one thing ouer vnto all these,* 1.26 which must néedes be included in this head of oppression, because it is a cōmon and a dangerous cloake of the same, to wit, lyueries of Prince or subiectes, noble men, gentle∣mē, or whosoeuer. Which if they main∣taine and beare out the vniust & wrong∣full dealings of any man with y^e know∣ledge of the Lord, not only the déede do∣er, but the giuer of that cloth and cote whatsoeuer he be, standeth giltie of that oppression before almighty God. The consideration whereof being so true and sure should iustly cause in al estats, that

deale their cloth to others, a more vigi∣lant eye & eare to sée & heare the conuer∣sation of their folowers, & a restraining hand of such countenance, credite or co∣uer to thē (all worldly reasons set apart) when so euer they shall vnderstande the same to be abused. For why should any earthly respect euer stande so great in mens eies, as y^t for it they dare take vp∣on them the guilt of other mens sins, & spoyling oppression? But alas great is the vnféelingnesse of many mens harts in this matter in these dayes. Either Pope, profite, or pollicie doe make vs deale our cloth too liberally, and regard our mens behauiour too negligentlie. But a worde is ynough.

Que. Yet still proceede on.

Ans. An other branch of this com∣mandement of stealth is idlenesse. For since the fall of our first parents, what∣soeuer we inioy iustly and truely as our owne, we must get it by labour. And whatsoeuer I labor not for, and yet in∣ioy, I steale it, and the vse of it be∣longeth not vnto me. For then was it sayde to Adam and his posteritie for

euer that in the sweate of their browe•• they should eate their meate. The mea••ning whereof bindeth not all estates to a like bodilie labour, but it inioyneth euerie one some lawefull calling, the magistrate must gouerne, cherish, and defende, the iudges determine the cau∣ses of the people, the ministers deliuer their giftes to the Church, and euerie one in some sort of sweate, that is in some godly indeueur of bodie or minde deriue vnto himselfe the vse of these outwarde thinges. Otherwise if idlely he liue by the labour of others, hauing no testimonies that hee deserueth his hire, be that man or woman whatsoe∣uer assured, that they make a breach o•• this commandement.* 1.27 For if anie worke not, let him not eate, sayth the Apostle: as if he would say, if he doe, he doeth more than he hath right to. The labou∣rer is worthie of his wages, but not the loyterer. The Oxe that treadeth out the corne must not be musled, but the idle asse if he be pyned, is but well serued. Idlenesse what mischiefe it hatcheth in towne and countrey, what tongue is a∣••••e

to laie downe? It causeth contenti∣••n and strife by pratling spéeches,* 1.28 it ••••rceth and nourisheth whoredome and ••••th, it pulleth on pouertie, and looseth ••onour, it hindereth vertue, and mayn∣••••yneth vice, and by name to the breach ••f this commaundement it mightily ••oueth. For let him that stole steale ••o more (sayth the Apostle) but let him ••ather labour and worke with his owne ••ands y^e thing which is good,* 1.29 that he may ••aue to giue him which nedeth. Nothing ••s it were verie plainely, that the cause ••hy the stealer stole, was want of la∣••ouring in his calling. Manie goodly ••awes and customes haue heathen men ••ade, and had against idlenesse. Some haue punished it with verie death, as did Draco the lawegiuer of the Athe∣nians, others haue admitted none to dwell in their townes with them, vn∣lesse he had some art, and carefully fol∣lowed it also. All contreyes and all peo∣ple to conclude, that haue liued vnder a∣nie good gouernement, haue abhorred it. Salomon sendeth the idle bellie to learne his dutie of the verie vilest crea∣ture

the pismire, who laboureth in sum••mer to liue in winter,* 1.30 and whose ma••ny litle cariages, as you sée, make 〈◊〉〈◊〉 great heape at last. And in an othe•• place he sayeth, that he which will no•• plowe because it is cold,* 1.31 shall begge hi•• breade, when it is warme, and no ma•• shall giue him, which is worse, euen pu••nishing iustly his great slouth. Ther•• was a litle tittle tattle, when time wa•• they say betwixt the grashopper and th•• pismire, and we may laugh at it, & ye•• looke better about vs as admonished b•• it. The grashopper hauing passed th•• summer ouer merily, as her custom•• is singing and tuning the notes of 〈◊〉〈◊〉 thoughtlesse minde vnder euerie leafe at last when winter came on, begann•• to shake, and to goe to bedde with a•• emptie bellie manie a night, to the great weakening of her liuely limmes and the quite marring of all her mu••sicke. To steale shée refuseth of he•• honest nature, and to begge shee i•• ashamed for feare to be mocked. Ye•• néede maketh the olde wife trotte•• they say, and modestie in this hungri••

••••eature must yéelde to necessitie. To 〈◊〉〈◊〉 therefore shée goeth, and hauing a ••ealthie neighbour not farre off, that 〈◊〉〈◊〉 laboured sore all summer, and ••••de vppe much good vitaile, to her 〈◊〉〈◊〉 commeth, and craueth some suc∣••••ur at her hande. Who by and by ••••maunded of her what shee did all ••••mmer? Alas (sayeth the grashop∣••••r) I sung and litle remembred ••is change. Did you so (sayth the ••••t) in déede did you sing all sum∣••er? Nowe trust me, for mee, you all daunce all winter, for I liue 〈◊〉〈◊〉 my labour, and I will neuer main∣••••ine idlenesse in anie. Thus re∣••••iued slouth a checke, when it loo∣••••d for helpe, and wee warned by it ••••ay learne this morall, to labour ••••ast we lacke. Optimum obsonium ••pectute labor, (sayth one) They are ••ood refreshinges in our age the wel∣••estowed trauelles of our youth. ••eares passe, and strength fayles, ••••tte nothing in youth, and haue ••••thing in age. But O care∣••••sse heartes of ours, and headie will,

who can perswade this, or beate it into the heades of young men, and maydes of seruantes, and such as are commin•• on? No, no, we will hoppe and daunce tipple and drinke, banket and reuel•• what counsell soeuer is giuen vs to th•• contrarie, with that litle we haue, an•• sing care away. And a litlegaie appa¦rell on the backe, is worth much mone•• in the chest. But wise is he whome o¦ther mens harmes can cause to tak•• héede. Sicknesse may come, and euer•• maister will not keepe a sicke seruant, mayme may fall to vs, and wee the•• may heare it, I haue no wages vnles•• you could worke, many thinges ma•• happen, and a mans owne is his own•• and great is gods blessing to faithfu•• labour, as trulie his plagues are no•• litle or rare to idlenesse and slouth.

Que. Well sir then since labour w•• must and so liue, I pray you is not euer•• labour commendable?

Ans. No indéede. For the Apostle i•• the place I named before, maketh 〈◊〉〈◊〉 distinction, which I pray you mark•• and sayeth,* 1.32 Let him labour with 〈◊〉〈◊〉

owne handes the thing that is good: as ••f he should haue said, there are labours which are naught, and yet labours too. Wherefore it is not ynough to make ••s guiltlesse of this commaundement ••o say, we get that we haue by labour, ••ut it must be good labour (sayth Paule) ••ust labour, and lawefull labour. The which distinctiō ouerthroweth al main∣taynance gotten by massing, by iugling ••y charming, by playing interludes, by ••idling and pyping vppe and downe the ••ountrey, by carying about beares and ••••pes, by telling of fortunes, and such like trades, mentioned in the statute of this lande, touching vagabundes. For though they be labours, and make them ••weate often, some of them, yet want they warrant in the worde to prooue them good, and lawefull labours. And therefore subiect to the penaltie of this lawe before God.

Que. And I pray you let me adde one thing more because you say all labours must be lawefull: what if a man in the pursuite of a pyrate or anie enemie in fielde get a spoyle, whether is it lawefull

to retaine it, and conceile it, or it is stealth so to doe? The labour is iust, ho∣nest and lawefull.

Ans. Truely I must néedes answere you, that albeit the labour in resisting, and repelling any enimie be commen∣dable and good, and therefore goods so gotten lawfully possessed of the Prince, the léefetenant,* 1.33 the generall or chiefe whosoeuer: yet is there no warrant that euerie souldier should bee his owne car∣uer and take what he can get. But the custome & law of all well ordered wars is this, or should be, that what spoyle so∣euer is got, and not giuen before hand by the captayne to the souldiers, ought by them to be brought vnto him, and by him to be disposed to euerie man geometrically that is according to eue∣rie mans seruice and worthinesse,* 1.34 no•• Arithmetically, that is to euerie man alike. And if anie man of his owne gréedinesse alienate to himselfe anie thing, any otherwise than thus, tha•• is, either with a generall guift of th•• captaine to take what he can, or a par∣ticular guift to take this and thus

much, surely that possession is not warranted by Gods lawe, but ligh∣teth vnder this commaundement. For as for a mans labour, first hee oweth ••t both to God, and to his countrey, and then he hath his sette pay for it, which hee agréeeth to as sufficient, and therefore he should not serue his gréedie affection disorderly. As for the case of pyrates if vpon anie cost they be taken and imprisoned, surely ••t is verie barbarous crueltie to leaue them vtterly vncomforted, with anie portion of that which was taken a∣••out them, and with them, euen so that for foode they starue ere euer their cause bee hearde. This spoyle to ••péede our selues, and spill our bre∣••hren, in this lamentable and vn∣mercifull manner, what defence so∣••uer it may haue by lawe of man, ••urely it sauoreth not of that compas∣••ion and tender bowelles of pittie, which is required by the lawe of GOD. And therefore I include it, where no doubt the day of iudgement will finde it, euen within the forbid∣den

braunches of this commandement.

Que. I take your answere, and there∣fore nowe followe your owne course againe.

Ans. It is nowe time to drawe to an ende, and there yet remaine to be some what touched the theft of the heart through gréedie couetousnesse, and the theft of the tongue by false and filthie flatterie. Wherefore a litle of these al∣so as of the other. That this comman∣dement then doeth reache vnto the thoughtes and inwarde conceits of the heart, it is first prooued by that reason, that often before hath béene alleadged, namely, because the lawegiuer is spiri∣tuall, and therefore his lawes not re∣sting onely in outwarde actions, as mens lawes doe. Secondly by that spéech concerning adulterie, which is true in all the commaundementes, Hee that looketh,* 1.35 and lusteth, or coueteth, hath sinned. And by the testimonie of our Sauiour Christ, who reckneth co∣uetousnesse amongst those thinges that procéeding out, and not going in difile a man. To all which Chrysostome sub∣scribeth,

and sayeth,* 1.36 Auarus fur & latro est. A couetous man is a theefe. Nowe what couetousnesse is albeit euerie man for the acquaintance that he hath with it, may knowe, yet doe I thus define it, to be a damnable vice of the mind, pric∣king and prouoking vs to followe after filthy lucre. Which thing without the name, and euen vnder the name, is maruelously inueighed against in the scripture.* 1.37 The prophet Habacuc cryeth out against the heart that inlargeth his desire as the hell, and is as death, and cannot be satisfied, but gathereth vnto him all nations, and heapeth vnto him all people. No, he that coueteth an euill couetousnesse to his house, that he may set his nest on heigh to escape from the power of euill. Thou hast consul∣ted shame to thine owne house by de∣stroying many people, and hast sinned against thine owne soule. The stone shall cry out of the wall, and the beame of the timber shall answere it, wo to him that buildeth a towne by bloud, and e∣recteth a citie by iniquitie, and so foorth. It is cryed out against in the gospell,

called the roote of all euill, idolatrie, and a thing not to be named amongest Christians.* 1.38 There is no speciall cal∣ling amongest men, whereunto by name this vice is not forbidden as a venome of all vertue, in euerie degrée in Princes, in iudges, in ministers, in all it is forbidden, and surely this is no small argument to a Christian man against it. Fearefully punished was it in Gehezi the prophets man, in Achan, and a number mo. And to conclude our scriptures Iob the seruant of the Lorde most notablie sheweth,* 1.39 howe hee shun∣ned it,* 1.40 and Dauid with all the heat of his heart prayeth against it: O Lorde let my heart be neuer inclined to coue∣teousnesse. I might recite the lawes o•• God against raking their landes too cleane in the time of haruest,* 1.41 & against gathering so cleane their grapes in th•• time of vintage, as that nothing was left for the poore. All which directly shoote at the shame of this sinne in 〈◊〉〈◊〉 professour of godlinesse. And I migh•• also heape vp héereunto a thousand•• testimonies of men, heathen, and Chri∣stian,

vttered in detestation of this foule sinne. But whom the word feares not, men shall hardly moue. Onely a spéech or two I cannot passe ouer, which pretily describe the corruption of our nature.* 1.42 Omma tanquam mortales time∣mus, omnia tanquam immortales concupis∣cimus, (sayth Seneca.) That is, Wee stand in feare of diuers things as though we thought we could die, but we co∣uet so as though we thought we should neuer die. Fortune (sayth an other) hath giuē too much to many, but ynough to none. And againe, Non solum auarus est, quirapit aliena,* 1.43 sed qui cupidè seruat sua. He is not onely couetous which greedilie catcheth at more, but he also which pinchinglie spareth that which he hath. Whereof verie excellentie speaketh both Salomon and Syrac,* 1.44 paynting out the filth of this follie to haue the blessinges of GOD, and yet to want no thing more through a miserable minde, than the blessinges of GOD. But I will followe no further this com∣mon place: this litle which I haue

spoken, I haue doone it, to giue vs a tast of this subtle sinne, which, with griefe we may marke, those men and women verie gréeuously assaulted withall and fearefully ouercome after their profes∣sion made of Gods trueth, and his glo∣rious gospell, who in the dayes of their vanitie before their calling, neuer felt any such temptation. So séeketh Sa∣than to slander the worde, and to hinder the credit of the gospell. When he can∣not longer detaine vs in swearing, in excesse of diet, or apparell, in adulterie and vncleannesse, in spoyling and spen∣ding wastfully Gods giuen graces, and in other fruites of ignorance and of an vnreformed soule, then créepeth he in, and draweth vs subtlelie, ere euer wee espie him to the other extremitie, euen greater care to get, and nearer séeking howe to saue, than can or may stande with the credit of the trueth which we professe, or calling often, which wee haue in the common wealth. This is too true, wee sée examples daylie, and mens owne heartes being well exami∣ned shall confesse it. The Lorde then

giue vs iudgementes to sée, and heartes to abhorre so foule an euill. For what a derogation from Gods promises, and damnable mistrust is this, when wee doe feare God, and serue him, attende to his worde, vse his Sacramentes, forbid sinne in others, and forbeare it our selues, then so to looke at wife and children, and other expenses, as that we feare to want, who liuing before in a farre looser sort neuer doubted yet anie such defect? Will God bee worse to men when they followe him, than hee was when they forsooke him? Surelie an eye must be had vnto this thing, and ••erie déere vnto must be the credite of the Gospell, that others by vs may be woonne vnto it, or at least none deter∣••ed from it. God strengthen vs, for sa∣tan is subtill, and we are soone deceiued. And truely better wee had neuer giuen our names to Christ, than by any faith∣••esse gréedinesse, or vnséemely hardnes, to ouerthrowe all againe, and hinder by offence others that are yet without. The earth is the Lords, and the Lord ••s ours, if wee serue him, with all that

either heauen or earth hath to doe vs good withall.

Que. And what of the stealth of the eye?

Ans. The eye is saide to steale, be∣cause it maketh the heart to couet. For by our eyes créepe in desires in∣to our heartes both in this behalfe which nowe wee meane, and in o∣ther also as before hath béene saide. By the eye first did Achab steale Na∣bothes vineyarde,* 1.45 and then by his eye the desire of it créept into his heart▪ And the Prophete saith, They co∣uet feeldes, meaning no doubte, which they sawe to lie commodious for them. Wherefore Gods children must stop the verie first beginnings, and look•• to their eyes,* 1.46 and eares, that they mak•• no flame, which God or charitie doth mislike: and let vs learne to thinke a•• an heathen saide, Turpe est, non solu•• pedes, sed & oculos in alienas possessione•• immittere. It is a foule thing not onely t•• let our feete but euen our eyes walk•• into other mens possessions anie fur∣ther than becommeth vs as wee ar••

Christians.

Que. What stealth committeth the ••ongue?

Ans. By fraude and subtiltie, by ••moothing and flatterie, and such like.* 1.47 For thus stale false Siba his maister Mephibboshethes goods from him. Thus steale manie craftie pleaders in ••ublike places, and make no conscience ••f it. Thus is it sayd in expresse words, ••hat Absolon stale the heartes of ••ll Israel, to wit by his shamelesse ••••atterie. Thus steale men the hearts of subiectes, euen in these dayes from their Princes, and lawfull go∣uernours the heartes of the people from their ministers, of seruauntes from their Maisters, of Children from their Parentes, Et hoc magnum ••urtum est, saith one, And this is a great theft. A kinde of this tongue ••tealth it is for a Gentleman or a greater estate to cast out a worde to his inferiour in way of begging what he conueniently may not spare, and yet dare not denie, but bringeth and de∣liuereth

with faire wordes, what God knowes his heart grudgeth, and per∣aduenture his wife wéepeth to sée him part with all. And vnto this heade is referred all vngodlie counsell, what∣soeuer, and all leawde vanitie, or ba••bishe seruilitie to make men deligh•• more in vs, and lesse in the feare o•• God. Is it not lamentable to sée, tha•• a popish, or an atheisticall Spirite shal•• doe more hurt at a table, or such lik•• place with one péeuish iest, and gir••ding skoffe in the heartes of the hea••rers, than twentie good men can reco••uer with much good counsell? And ye•• what say we? O hee is a merie gréeke a pleasaunt companion, and in faith 〈◊〉〈◊〉 good fellowe. Hée cannot flatter, hi•• words must be borne, and so foorth. Bu•• marke marke what effect this mirt•• hath in vs, and whereto it tendeth. And if it increase our knowledge, increas•• our zeale, and increase good graces i•• vs, then like it, and spare not, an•• chéerish such an one. But if it poyso•• the profite of the worde vnto vs, deca•• our diligence, and liking of good exer••••••••es,

and decrease all that I haue na∣••ed, then know him for a thiefe, though 〈◊〉〈◊〉 handes be true, for he stealeth our ••••ules from the liuing God, & both bo∣••••e and soule from eternall life. It is ••••etilie saide of a flaterer, that as the ••ood maintaines the fire, to the con∣••••ming of it selfe, so riches doeth him 〈◊〉〈◊〉 he eate vp our wealthes, and I ap∣••••e it to this case with no lesse trueth, ••••at countenance beares out manie e∣••••ll counseller till hee and his counsell ••••ue brought his mayntayners to ••••rie but a small porte. Such gréekes ••••ake griefe in a Christian heart to ••••are them, and if sinne bee swéete to 〈◊〉〈◊〉, the Lorde in mercie rowze vs 〈◊〉〈◊〉 so deade a sléepe. But I goe no ••••rther in this matter. I wishe ••hat I woulde, and I woulde what ••ight kindle in euerie man and wo∣••an more faith and obedience to∣••ardes GOD and man: for wee ••••ede no cooling Cards, our heartes are 〈◊〉〈◊〉 and euill inough by nature of them ••••lues.

Que. Yet must I once agayne make bolde, and craue your opinion concer∣ning goods got by play. For in trueth mee thinke the possession of them hath no founde warrant. And if you wil•• ioyne a litle concerning corrupt Pa••trons, I thinke it will not bee vn••fit.

Ans Surelie you doe most iustli•• doubt of the former, and I dare a••uouch it, you may as fitlie doubt of th•• latter. For neither play nor Patro••nage will euer beare out, when ou•• consciences shall awake, what at thi•• day is doone by the title of them. O the latter I purpose some other speach and therefore will not here intreate 〈◊〉〈◊〉 it, but onely say thus much, that i•• trueth as you haue well noted thi•• commaundement of stealth is his sta•• wherein hee must bée placed that stea••leth to himselfe the rewarde of the m••••nister. Lamentable are our daye•• wherein such wickednesse is wisdom•• and thrise deade are those heartes, th•••• dayly dare inioy, what neither befor••

••OD, nor man, they may openlie ••••nde to. But of the latter a fewe ••••e wordes at your request. A mat∣•••• as you knowe greatlie liked, and ••••erefore hardly blamed without great ••••sliking. For what we haue to doe, ••••e loue not to bee letted to doe, and ••••toothsome is that trueth euer, that ••••adeth downe my liking. But be 〈◊〉〈◊〉 as it will bee. To this was I ••••ne, I doe willinglie acknowledge, 〈◊〉〈◊〉 to this am I called, as I am, a ••••nister, euen playnelie to speake ••hat I sée a trueth, when the place ••••uireth it, or else to carie the brande 〈◊〉〈◊〉 ill conscience to my graue. And ••••ether mislikers of anie trueth héere, ••••ll finde a daye of misliking else∣••••ere before the GOD of trueth, 〈◊〉〈◊〉 them nowe betimes, in loue ad∣••••nished, well consider and weygh. ••••ncerning then playing and ga∣••••ng in generall, diuers you shall ••••de both in writing and speaking ••••rie straite, who hardlie will bee ••••rswaded to allowe vnto Christi∣••••s almost anie pl••ie at all. For

say they wee must giue accompt in th•• day of iudgement of euerie action, 〈◊〉〈◊〉 euerie idle worde, and of euerie iote 〈◊〉〈◊〉 time, howe we haue bestowed it, an•• therefore we shoulde not play. Second••ly the Apostle saith,* 1.48 Whatsoeuer you d•••• doe all to the glorie of God, but our id•••• sportes rather dishonour God, an•• therefore we shoulde not play. Third••lie Peter saith it is sufficient that w•••• haue spent the time past of the life a••••ter the lust of the Gentiles walking 〈◊〉〈◊〉 wantonnesse,* 1.49 drunkennes, in gluttoni•• and such like, therfore nowe we shou•••• not play. Fourthly the multitude 〈◊〉〈◊〉 Christian exercises & duties that we a•••• bound vnto crie vnto vs to spende 〈◊〉〈◊〉 time in play. And last of all by the se••••tences of graue and godlie fathers wh•• haue and doe condemne all idle sporte•••• and say the diuell,* 1.50 not God was the a••••thor of them, they prooue, and wishe 〈◊〉〈◊〉 profite, that we shoulde not play. T•••• meaning of these our brethren no dou•••• is good, and willingly would drawe v•• to greater dutie to our God. And the•••• reasons of theirs ought to haue this e••••••ect

in vs euen to abridge that excesse which al may sée in our playing and our sportes, and to bring vs home to a greater strictnesse of life in héeding what we should. But to cut vs off from all recreation by any play (be it without offence of anie spoken) indéede they cannot. For wee are men, and no An∣gels, and as men in this worlde wee must walke our course, subiect to dul∣nesse, and wearinesse, euen in good thinges, and wee must refreshe that féeble weakenesse of ours by lawful and allowed comforts. Which I so tearme because I am assured that the worde of God condemneth not all our play, and the corrupt constitution of our bodies,* 1.51 together with the dulnesse of our minds require some play. Sparing in truth is the worde in giuing,* 1.52 because well knewe the Lorde wee woulde not bee sparing in taking libertie for to play. Yet is it plaine inough. Notwithstan∣ding fitly may it bée saide of play, as he saide of studying philosophie, Philo∣sophandum paucis: Wee must play but ••itle.

But nowe the seconde steppe is more harde than this, namelie to knowe what games wee maie vse, and at what wee may play. Where∣in not purposing anie set and curious treatise, I aunswere briefely, that of those manie and differing kindes of sportes, that are deuised and v∣sed in euerie place, I condemne•• none, which make for the quicke∣ning of bodie or minde, which serue to actiuitie, and prepare men for better seruice an other daye, vnlesse they haue ioyned to them any vn∣godlinesse, or are by Lawe of that particular place forbidden: no no•• Cardes or Tables in all respectes and to euerie person at all times▪ and in all places: Neuerthelesse I am fullie assured, and doe willing••lie affirme, that they ought not o•• Christians professing the Gospell t•• bee so much vsed as they are. I haue ioyning with mee, that godli•• Father Maister Peter Martyr, whos•• iudgement it is in playne tearmes That,* 1.53 non statim damnandus est siqu••

••um aegrotat, aut debilitatur, eo genere ••udi se recreet, quod a fortuna vel casu ••endeat, modò ibi pecuniae non pericliten∣••ur. It is not by and by to bee misli∣••ed if one that is sicke, or weakened 〈◊〉〈◊〉 bodie, whereby hee cannot vse o∣••her exercise, doe recreate himselfe with ••hose kindes of play, which depende ••f chance and fortune, as Tables and ••ards. (For against Dice hee hath flat∣••••e spoken before.) Let vs therefore ra∣••••er enter to consider an other poynt, ••hich is harder than this, namelie, ••hether wee shoulde play for monie 〈◊〉〈◊〉 no. And first I reason thus: If 〈◊〉〈◊〉 bee lawefull to plaie for monie, then 〈◊〉〈◊〉 it lawefull to winne monie in this 〈◊〉〈◊〉, and the monie lawefullie posses∣••••d: But this seconde is false, there∣••••re the former also. That the seconde 〈◊〉〈◊〉 false, the ende and first inuention 〈◊〉〈◊〉 plaie prooueth, which as euerie 〈◊〉〈◊〉 canne well witnesse was neuer ••••uented to this ende, but onelie to ••••••resh either body or mind, and corrup∣••••••n afterward brought in mony, as we 〈◊〉〈◊〉 dayly before our eyes. For so long as

a game is straunge or new to vs, wee can take great delight to play for no∣thing: but when once we are perfect∣lie acquainted, and sée the course of it, then forsooth, vnlesse wee may peruer•• the end of it, and make it a way to gain•• or loose by, wee cannot like anie more t•• vse it. Therefore I say, since it is ap••parant, that the first beginning of play•• and the true vse of it was neuer ani•• such matter, wee ought not thereby t•• gaine anie goods. Secondlie I say•• that as plaie in the beginning wa•• not made for it, neither is it yet a••••lowed a meanes to alienate our good•• by to an other either by Gods law•• or mans Lawe. For marke 〈◊〉〈◊〉 heades of anie lawfull conueiaunc•• and it is either buying, selling, l••••••ting, hiring, or such like, among•••• them al you find not gaming. Whe••••fore the looser is vniustlie dispossess•••• and the winner as wrongfully p••••••sessed. Danaeus handling both this m••••••ter and this reason,* 1.54 addeth this wh•••• I pray you marke, that albeit 〈◊〉〈◊〉 priuate lawe or custome of some 〈◊〉〈◊〉

••••uate place shoulde allowe it, yet is the law of nature against it, and the former ••ought to giue place to the latter. But ••aith he, I haue not read euer anie pri∣uate law of anie priuate place published in writing that monie woone and lost by play coulde eyther bee retayned, or ••ecouered, if it were denied by ver∣••ue of anie such title or right. And ••ee bringeth Ottoman a famous law∣••er to confirme as much.* 1.55 Augustine ••oulde haue all thinges gotten by play ••aken from the winner,* 1.56 and neuer re∣••ored to the looser, but giuen to the ••oore, that both the winner might ••ant what so gréedilie hee gaped for, ••nd the looser not to recouer what so ••••lishlie hee parted with. Danaeus ••••side woulde haue them both puni∣••••ed with a further mulct of monie. ••hirdlie I reason from the multi∣••••de of miserable creatures, that are ••••e same fleshe that wee are, and 〈◊〉〈◊〉 pitifullie crie for want of suc∣••••ur: from the multitude of godlie and ••••ristian vses, to employ that which ••ee maie spare vppon, and euen

from the want of manie necessaries for our selues, that it is not lawefull nor tollerable to play for monie. For is it not lamentable, and most feare∣full, that anie Christian man shoulde carie about in his conscience daie and night a witnesse, that this seuen yeares hee hath not giuen seuen shillings to the naked, néedie, and com∣fortlesse members of Iesus Christ▪ and yet hee hath lost at vayne playe▪ in a vayne manner, twentie times as much? Can a man bée so dull, as to thinke this thing will neuer prick•• him, or neuer haue a iust reward•• of punishment at Gods handes? I•• it not lamentable, that a man ca•• sée no Christian vse to giue of hy•• abundaunce to, but thinke all that ••••uer hee can get litle inough to con••sume in playe? Are wee exempte•• out of the number of them that a•••• bounde to workes of loue, and déede•• of mercie, so that wee neede to d•••• none of these, and yet shall bee s••••ued too? Naie is it not woonderful•• and a thing that heauen and ear••••

••re ashamed of, and euen all the cre∣••tures in both of them stande asto∣••ished at to consider, that a man ••houlde not eyther doe the former due∣••ies, or him selfe haue eyther anie ••ood apparell to weare, anie bookes ••o benifite his soule by, no not so much as a Bible or a prayer booke, ••nie meate at home for his wife and Children, anie wages to paie hys Seruauntes, or his other debtes, or 〈◊〉〈◊〉 number moe such necessaries, and ••et thinke hys playing, yea his costlie ••laying lawefull, and not to bee ••poken agaynst? Is it I say possi∣••le that euer a Christian man, that ••hinkes hee hath Gods spirite, shoulde ••hus haue his conscience seared vp? Truelie, for myne owne part, I pro∣••esse I haue stoode in my hearte a∣••azed at it, and I beseech the ••orde to driue awaie from vs such ••rosse securitie. For else as we liue, ••ee shall knowe wee haue deceyued ••ur selues, and others, wee were ne∣••er anie thing lesse, than Christians. These dueties therefore due to others,

so manie, and great, and these wants of necessaries for our selues, im∣prooue our playing for monie. Lastlie the iudgementes of men, both graue, godlie, and wise, who haue euer con∣demned it, ought in verie right to make all men leaue it. To those that I named before wee may adde Peter Martyr, who giueth not leaue to the sicke and weake in their houses to plaie, but with this condition, that they play for no monie.* 1.57 And we may reason from Augustines facte, that if hee thought it euill to giue monie to a iugler, or a stage player, which yet to their payne, doe serue our senses: much worse is the warrant to giue to a gamester, that playeth with vs, since hee laboreth no more to make vs sport, than wee doe to make him. Much haue manie men writ, whence lar∣ger speach may bee fetched, and o•• mee for a taste let this suffice to bee saide.

Que Why, but doe you thinke it simplie vnlawfull to play for monie?

Ans. Surely no. For when either so litle is playde as no way inableth mee to any dutie of my calling, or the mo∣ney (not much) is bestowed in some mée∣ting, for the increase of loue, or that which is wonne, is a rewarde appoin∣ted to that exercise, then thinke I, with others, that it is lawefull. And thus much of these thrée questions, whether we may play or no, at what games, and whether for money.

Que. Nay one thing more I pray you, and that is this. Whether make you like account of dising that you doe of o∣ther games, and thinke it as tollerable?

Ans. No surely doe I not, to speake plaine, but iudge it most vnséeming for a Christian man or woman, and a verie shame to the place where it is vsed. For of all games it hath neither wit in it, memorie in it, nor art in it, (but false art) nor exercise of anie thing, except it be the elbowe, nor any thing to com∣mende it. And yet if this were all, it were not in so euil estate, howbeit, sure∣ly this is not a litle against it. But sée (which is farre more) euen of all men

by a generall consent as it were, thi•• vile game as most vyle detected an•• detested. For if you cast your eye•• to the heathen they euer hated it, i•• you looke at Christians they euer abhor••red it, the scripture hath forbidden it the Councelles haue condemned it the Lawes of euerie good Com••mon wealth, and especiallie of ou•• owne haue seuerelie punished it, an•• what kinde of argument of misliking is there not against it? Thus haue the•• not dealt with other exercises, an•• therefore surelie there is in it mor•• shame to the vser, and more hurt•• to the place where it is vsed, than i•• the other. But let vs wey the na••med heades in order. And first for th•• heathen, doe wee not sée howe Tulli•• laieth it to the shame of Catiline an•• his companie, that they were di••sers: and when he would haue euen sp•••• fire in Authonies face, and galle•• him as greatly as hee coulde, thi•• comes in for one great dishonour t•• him, and dishonestie in him, hee i•• (saith Tullie) a dicer, and his house a re••••eptacle

of such men. Augustus Caesar 〈◊〉〈◊〉 worthie man as wee knowe in ma∣••ie respectes,* 1.58 and greatlie renow∣••ned, yet got by his dising a reprooch ••euer dying, euen to bee accompted 〈◊〉〈◊〉 dissolute man. Gobylon an Em∣••assadour of the Lacedaemonians be∣••ng sent to make a league with the Corinthians, when hee came and ••awe they vsed Dicing, counterfei∣••ed some other cause and went home a∣••aine, and woulde not make it, aun∣••wering when hee came home that they were a vyle people, and vnworthie to ••e cared for, they were disers. The king of Persia sent to Demetrius king ••f Asia Dice of golde in reprooch to ••im, because hee vsed dising. And an ••ther saith flatlie thus, that quanto ••leator est in arte melior, tanto nequior.* 1.59 ••st, The cunninger that a Dicer is in ••ys Art, the woorse man assuredlie ••ee is. The Poet layeth it downe a∣mongest the Cankers that consume ••••en and make them beggers, Dise, Wine, and Women. What shoulde I ••ay? Take anie booke in hande of an

heathen man, and it is a woonder, if you finde not some thing against dysing▪ Nowe come from heathens to Christi••ans, and sée euen as great misliking▪ Austen beginneth and is not afraide t•• say plainely,* 1.60 Aleaminuenit Daemon, Th•• deuill first found out the game of dising Lyra detesting it séeketh to make othe•• men doe as much by diuerse reasons It coueteth (sayth hee) an other man•• goods greatly,* 1.61 it is a mightie meanes o•• deceite, it passeth vsurie, it causeth ly••ing, swearing, brawling, and mani•• idle wordes, it is an offence to the god••ly, it breaketh the lawes, it misspende•••• the time, and what not? Olde Chauce so long agoe set his sentence downe a••gainst this exercise, and spares not t•• display the vertues of it in this mane••▪

Dising, (saith he) is verie mother of lea••singes, And of deceite and cursed forswearing▪ Blasphemie of God, manslaughter, an•• waste also, Of battaile, naughtinesse, and other 〈◊〉〈◊〉 It is reproofe and contrarie to honour, For to behould a common disesour.

••nd euer the higher he is in estate, ••he more he is houlden desolate. 〈◊〉〈◊〉 thou a Prince dost vse hazardie 〈◊〉〈◊〉 all gouernance and pollicie 〈◊〉〈◊〉 is by a common opinion ••oulden lesse in reputation. ••ordes might finde other manner of play, ••onest inough to driue the day away.

But of all other spéeches me thinkes 〈◊〉〈◊〉 is a maruelous saying of Sir Thomas ••••iot, and ought verie greatly to moue 〈◊〉〈◊〉, who affirmeth that if a man heare 〈◊〉〈◊〉 to be a diser, and knoweth him not, ••y and by he iudgeth him to be a light ••nd vaine person, and of no credite or ••ccompt. Consider againe the decrées 〈◊〉〈◊〉 councelles, and sée howe with one ••eart they haue hated it. The first coun∣••el of Constantinople determined thus:* 1.62 That no man whether he be clarke or 〈◊〉〈◊〉 man from that time forward should ••••ay at dise. If hee did being a clergie ••an he was depriued, and if a lay man 〈◊〉〈◊〉 was excommunicated. The councell 〈◊〉〈◊〉 Eliberis concluded, that if a Christian ••an did play at dise he should be forbid∣den

the communion and neuer admit••ted againe till he left it, and not vnder a yeare then also. Two godly Sinode•• at Rochel and Nimanx in France by the Pastours, Elders, and Deacons of the reformed Churches in that kingdome, vtterly condemned it. Amongst the Ca••nons called y^t Apostles Canons this is one, that if a minister, Elder or Deacon giue himselfe to Dice, cardes, or drun∣kennes, if he did not admonished cease from it, he should be depriued. The ciui•• and canon lawes they say are so against it, as that if a man shoulde be beaten o•• him that he playd withall or robbed at home whilest he were a playing, hee may haue no benefite of law or iustice in that case. And if anie man con∣strayned or allured an other to plaie with him, hee shoulde bee imprisoned or cast into the quarries to digge. Ge∣neua condemneth the verie making of Dice in their Citie. Last of all per∣use the Statutes of this our owne countrie, and I beséech you marke the liking they haue showed of di∣sing. In the twelfth yeare of Ri∣••••arde

the seconde all vnlawefull ••••mes were forbidden, and by name ••ising generallie. In the 21. yeare 〈◊〉〈◊〉 Hentie the fourth, disers taken were ••••prisoned sixe dayes. And if anie ••••ade Magistrate, as Maior, or She∣••••fe made not diligent search for ••••em, they forfetted fortie shillings: If 〈◊〉〈◊〉 Constable were negligent, hee lost ••••e shillinges and eight pence. In the ••••uentéenth yere of Edward the fourth, ••••ey that kept dicing houses were to ••••ue thrée yeares imprisonment and 〈◊〉〈◊〉. pounds fine. Players at dice in ••••ose houses two yeares imprisonment ••••d ten pounds fine. In the eleuenth ••••are of Henrie the seuenth, Dicers ••••oulde be openlie set in the stockes by ••••e space of one whole day, and the ••••use kéepers that suffered him to play ••••rfeit a noble, and be bounde to their ••••od behauiour. In the 33. yeare of ••enrie the eight, Dicing houses forfet∣••d fortie shillings euerie time, & disers 〈◊〉〈◊〉 .s̄.viij.d. and bound in recognisance ••••uer to play againe. And yet more may 〈◊〉〈◊〉 sée in Pultōs abridgemēt. Now it is

woonderfull that notwithstanding a•• this, yet so foule a thing shoulde séem•• so faire, and that a man should n•••• thinke himselfe vsed as a gentleman 〈◊〉〈◊〉 almost as a man, vnlesse hee may ha•••• libertie in this loosenesse and the larg•• reine to so great an euill. And yet 〈◊〉〈◊〉 be Christians, and that of the bett•••• sort too, or you doe vs wrong. The hea••then hated it, and we hatch it vp in ••••uerie house, and yet we be Christian▪ The godly writ against it, wee wai•• for it, and yet we be Christians. T•••• councels haue condemned it in the sp••••rite of Christ, and christian lawes ha•••• most sharpely punished it: wee day a•••• night vse it, and cannot be reaued of 〈◊〉〈◊〉 and yet we be Christians. But alas ••••las the day of vnderstanding, or the da•• of damnation for our ignoraunce sha•• teach vs an other thing. We swear•• we lie, we reuile, and wee runne in•••• the fielde with murthering mindes (〈◊〉〈◊〉 such anger is murther) moued by pla•••• and yet we will not leaue it. And if doe not thus in shewe, yet inwardly frette, I chafe, I gnash with my téeth

••nd teare the Cardes, burne the Dice, ••hrow away the Tables, and such like, ••nd yet I am religious. The Lorde ••orbiddeth all appearaunce of euill,* 1.63 all ••ccasions of sinne, and yet wee are the Lordes, and doe neither. The Lorde saith, If thy right hande cause thée to ••ffend, or thy right eye, cut it off, plucke ••t out, and cast it away, wee will bee the Lordes, and not restrayne a litle ••lay, that mine owne soule being wit∣nesse most gréeuouslie maketh mee of∣fende. Fie, fie, what deadnesse is this? Where is either loue of God, or feare 〈◊〉〈◊〉 vs? Loue makes vs burne with de∣sire to doe well, feare makes vs shake, ••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 ••wake vs, and so I end.

Que. What is nowe contayned in the ••ffirmatiue part of this commaunde∣ment?

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 th•• safetie and benefite of the goods of ou•• neighbour that possibly wee can shewe▪ And againe the right vse of our own•• goods as to the mainetainance of th•• knowledge of God amongest vs, to th•• defence of the common wealth, and th•• magistrate, to the nourishing of our fa••mily, & to the reléefe of the poore. Lastl•• as diffidence and mistrust in Gods pro••uidence for vs the roote of stealth & vn••lawfull priuision for our selues was i•• the negatiue part forbidden, so here con••trariewise is faith and ful perswasion if we séeke his kingdome and the righ••teousnes thereof these outward thing•• shall be cast vnto vs commanded.* 1.64 Th•• punishment of this commaundemen•• temporal or worldly was euer diuers 〈◊〉〈◊〉 diuers places, somewhere death, som••••where but foure fold &c. The spiritua•• punishment as of all other commau••••dementes was and is euerlasting dam••nation.* 1.65

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 hear∣tilie 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 sel∣ues, 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 & say∣ing

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 re∣ward, when the thing you lent receyued no harme? Surely your monie and ma∣nie thinges else doe witnesse against you.* 1.66 For the lawe of pledges and ta∣king of pawnes, haue you neuer passed the bonds of loue, or the limites of mer∣cy 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, sure∣lie wee wanted loue and wee haue sin∣ned. Againe in the thinges commen∣ded to our kéeping,* 1.67 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 con∣ceile, hurt, purloyne or conuey away what euer anie trust reposed in vs, hath brought into our custodie. But manie a dogged nature denyeth the for∣mer, and manie a couetous heart of∣fendeth 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 trans∣gressed herein? Consider it well. And haue you neuer euen in the true testi∣monie of a good conscience retayned a∣nie thing, that euer you founde, from the true owner if you knewe him, nei∣ther euer neglected anie meanes to finde him out, if you knewe him not? Well were it with you if a priuie wit∣nesse within you did not crie and saie, that a gréedie couetous hart hath made

you often to offende in this duetie. A∣las wee sée it not, wée knowe it not, we féele it not to be a sinne to retayne what wee finde, or almost to finde be∣fore it be lost and so to conceyle it. So gapeth ech man after worldlie gayne, and so séeke we to haue howe so euer we haue it, if it happen into our hands, and wee well like of it. But sinne will bee sinne when such gotten goods will no where bée séene, and the Lorde giue vs féeling of it nowe betimes. Next let vs looke of our buying and selling, wherein also all loue is to bee showed to our brethren, and an equalitie kept so néere as wee can of commoditie gi∣uen and taken. But howe manie of vs doe this, there is a God that knoweth, and a conscience within vs, that if it were wakened woulde crie I feare mee lowde, we are gréeuouslie guiltie. For where is that man or woman of trade almost to bee founde that ta∣king vp a standing in faire or Market doeth once thinke with themselues that there they stande to showe their loue to their brethren as to them selues,

and so to interchange their commodi∣ties with them, as that in the testimo∣nie of a good conscience and euen God being witnesse, so néere as they can, they kéepe an equalitie giuing as good as they take, and taking no more than they giue in value and worth. No a∣las it is too well knowen and too much amongst vs daily séene, that we thinke wee haue our standing there to praie vppon all that come to vs so much as wee can, to deceiue them, to spoyle and robbe them in a sort, and to get for our wares what possiblie wee may with an vtter neglect and refusall of equalitie. And therefore we sel as we may bee safe though wee neuer bee paide aboue halfe, wée sell to day with a pinching price, wee make ac∣compt God maie sende vs some losse, and therefore betimes we wrecke our selues vppon our brethren, and so take of them for that which wee doe sell, as that if it happen that GOD doe so deale with vs, wee may bee re∣uenged before hande, and able to abide it if it bee not great. To conclude, we

are meriest when we haue robbed most, and then goe wee singing home when wee haue giuen occasion to the most to crie. So dull and deade are our heartes within vs, and so hath a grée∣die minde to rake vp riches spoyled vs of loue or any thought thereof towards our brethren. And as litle consci∣ence there is often in the buyer, who if hee might haue for a pennie that is worth a pounde, coulde well inough digest it. And therefore if one in hys néede come vnto vs for present monie, wee will none of his commoditie, wée want it not, wee estéeme it not, wée looke lightlie both of the man and the matter till wee haue brought him to our owne price, and God knowes farre farre vnder the value of the thing. So that hee which of charitie in his néede shoulde bee helped, is of vs commonlie by reason of his néede prayed vppon and most cruellie robbed. And yet we be no théeues. Ah, God be mercifull to vs & awake vs and neuer deale with vs according to our iniquities for his Christes sake. But passe wee nowe on

〈◊〉〈◊〉 other branches of this commande∣••ent, and so shall we further sée what ••anner of men and women wee are 〈◊〉〈◊〉 obedience to the Lorde. Who séeth ••ot, who knoweth not,* 1.68 that all oppres∣••••on of my brother in his goods is con∣••rarie to that loue that I ought to ••eare to him and his goods? And how ••ande wee in this matter? Haue wée ••euer detained the poore seruauntes ••ages,* 1.69 and wrecked our anger vppon ••im to his harme further than a mercifull heart shoulde haue doone? Haue wee not taken euen the flower of ••is youth, the strength of his yeares, ••nd the verie iuice and sappe of hys ••odie to serue our turnes withall, and ••hen either turned him off vnrewarded, ••r taken from him, or diminished without cause, other than our owne co∣••etousnesse, the reward that our aun∣••estour gaue to his seruice before? If ••ee haue doone it, alas it is a great ••ppression, a great wrong, and it stan∣••eth not with that loue that I am ••harged withall towardes him in this ••ommaundement. But a man must

first knowe sinne before hee can flie 〈◊〉〈◊〉 and nowe wee knowe it, I trust w•••• hate it.* 1.70 Haue wee neuer againe dea•• vnkindlie with a straunger, but eue•• so as if GOD shoulde banishe 〈◊〉〈◊〉 from our warme home to fore•• coast, wée woulde bee glad to fée•• our selues at their handes? If we haue this is oppression, and wee should n•••• doe it for anie thing.* 1.71 Haue wee n•••• hurt the desolate Widowe, the father∣lesse childe, or anie whose might wa•••• lesse than ours to beare off the hardne•• of our handes? Haue we not lift vp ou•• force against them when we sawe we•• might haue helped them in the gate? I•• we haue what can we say why we shul•• not rot in péeces for it, & our armes be broken from the bones,* 1.72 as Iob wishe•• to him in such a case? Haue wee neue•• respected the person more of one tha•• an other in cause of iustice, a strong meanes to drawe vs to oppression▪ Haue wee neuer suffered these hande•• to féele the weight of a bribers gift to drawe vs to oppression?* 1.73 O spare no•• to spie your sinne euen to the full if you

••••ue offended, and yet accuse not your ••••ues if you dare boast of innocencie. ••••ppie were our countrie and a thou∣••••••de comfortes were it to euerie one 〈◊〉〈◊〉 vs if the dulnesse of our heartes in ••••ese deadlie sinnes pulled not vppon vs ••••e often offending in them, and then ••••ch sinne such wrath againe from hea∣••en aboue as is most due vnto it. Alas ••••e sée not neither euer will bee made 〈◊〉〈◊〉 sée, what loue by this lawe wee owe 〈◊〉〈◊〉 all men in their goods, but we robbe ••••em, we spoyle them, and wee take ••••••tes to do it, and yet we be no théeues. But God is God as hee was euer, ••••••ne is sinne though wee will not see 〈◊〉〈◊〉, and a iust day of a iust rewarde to ••uerie man for euerie matter must ••here bee. Wee beléeue it, we say it in ••ur articles often, & yet wée deale as if ••ee neuer thought it. What shoulde I ••••y of that cloke and couer and cause of ••uch oppression the cloth and liueries ••f Superiours?* 1.74 Am I the giuer or the ••aker? If I bee the giuer, haue I ne∣••er boulstred my cognisance out to doe ••he thing that God forbiddeth? Haue I

harkened about to sée and learne ho•• they vse the credit that is giuen the•••• God knowes wee haue litle néede to 〈◊〉〈◊〉 charged with other mens sinnes, 〈◊〉〈◊〉 no doubt such a maister shall with su•••• a mans offences. For we shall neuer 〈◊〉〈◊〉 able to beare in our selues the bu•••• then of our owne. Am I the take•• what then saith my conscience, haue 〈◊〉〈◊〉 sought it and sued for it for affectio•• and true duetie in my heart to him th•••• gaue it? Doe I weare it and wishe 〈◊〉〈◊〉 weare it to haue my heart knowen 〈◊〉〈◊〉 him or her the better whom with hea•••• and hande, bodie and goods, power an•• might till my death in right I honou•• and serue and wishe and will doe eue•• Or rather a false faith séeketh a fai•••• shewe, and a powling hande of man•• a séelie weake wretch séeketh a streng•••• to establish my wickednesse, and a ba••ker to beare out my foule oppression••▪ If it bee so, consider betimes how litle loue such a seruaunt deserueth 〈◊〉〈◊〉 hee shall bee founde out, and feare lea•••• either the wrath of God to thée or lou•• to thy maister that is so abused & lit••••

••••perteth it cause such a false hypocrite 〈◊〉〈◊〉 a treacherous Ziba come to light. 〈◊〉〈◊〉 let vs consider what our heartes 〈◊〉〈◊〉 say concerning idlenesse.* 1.75 For it 〈◊〉〈◊〉 béene prooued before that what 〈◊〉〈◊〉 not inioyed by the benefite of some ••••wefull labour, is but stolen and we ••••ue no right to it. If then my heart ••nswere that I liue all of other mens ••••••ours, doing nothing my selfe, I nei∣••••er gouerne with the giftes of minde 〈◊〉〈◊〉 quiet peace of my countrie, neither 〈◊〉〈◊〉 with bodilie labour and true faith∣••••••l seruice séeke to eate the meat•• of 〈◊〉〈◊〉 maister whom I serue, féele it, and 〈◊〉〈◊〉 it, hate it, and abhorre it. For such 〈◊〉〈◊〉 is loosenesse, such a liuer is a rob∣••••r, & we should not take anie sure com∣••••••t till we haue chaunged so naugh∣•••••• a course and altered quite soloathe 〈◊〉〈◊〉 ••ife. Too full too full is euerie house ••••d towne of such idle bellies. Neither ••ere must I onely examine my selfe ••hether by labour I liue, but also as ••••rrowlie by what labour I liue, and 〈◊〉〈◊〉 it bee such as the word condemneth, ••••e lawes of man punisheth, and each

good man misliketh. I sinne, I sinne•• for such labour is no life. But I refe•••• you to what I haue saide before. Look•• wee also euen as wee loue our soules I beséech you, at our heartes, eyes an•• tongues, whereby we may steale asw•••• as by the hande, as before in the co••••maundement hath béene prooued. Th•• heart by coueting and catching,* 1.76 or b•• too néere and nigardlie kéeping, tran••••gresseth against this lawe of God. T•••• eye by looking beyonde his limites a•••• sending in worde to the heart with•• to make it in loue and set it in longi•••• for other mens goods.* 1.77 The tongue 〈◊〉〈◊〉 false flatterie and filed forgerie comm••••teth a stealth which is called a gre•••• stealth, as hath béene showed and pr••••ued before. All which or anie where howe they touch vs and stayne vs, 〈◊〉〈◊〉 Lord knowes that knowes all, and 〈◊〉〈◊〉 with profite may well now thinke 〈◊〉〈◊〉 weigh. Doe our heartes and haue 〈◊〉〈◊〉 hearts euer rested vpon Gods promi•••• for all necessarie prouision while 〈◊〉〈◊〉 liue for vs and ours, not caring 〈◊〉〈◊〉 carking, not wishing not willing 〈◊〉〈◊〉

••••at which the Lorde alloweth and we ••ay iustifie? No no, we suffer our harts 〈◊〉〈◊〉 goe too farre, and for want either of ••nowledge or care to liue according to ••••r knowledge, wee boldlie looke of e∣••••rie mans commodities. As we goe ••••d ride, wee streight way couet, and ••••at which is worse, presentlie we de∣••••e to obtaine our will to the impay∣••••g of our brothers wealth, and the ••••e fearefull breaking of this comman∣••••ment. And woulde God the rage of ••••r lust were not sometime so vehe∣••••nt, as that missing to get what it ••éedelie séeketh, it casteth vs downe 〈◊〉〈◊〉 in our bed, or causeth vs to hurt 〈◊〉〈◊〉 who hindereth our wishe, as wee 〈◊〉〈◊〉 fell out in Achab to Naboth for his ••••eyarde. But of this hereafter more ••••ine in the tenth commaundement. 〈◊〉〈◊〉 the tongue alas what shoulde I 〈◊〉〈◊〉,* 1.78 I will neuer bid you enquire whe∣•••••••• you bee guiltie or no. For whi∣•••••• shoulde a man flie in these dayes 〈◊〉〈◊〉 flatterie, or where may we liue 〈◊〉〈◊〉 not light of false forgers séeking by 〈◊〉〈◊〉 phrase to bléere the eyes of such as

least suspect them. Rather looke in wh•••• measure you haue or doe sinne in th•••• behalfe. For I feare not to say you 〈◊〉〈◊〉 offende. And if your conscience tel y•••• your sinne is great, runne not headlo•••• into hell without returne. Cursed 〈◊〉〈◊〉 that tongue that flattereth anie m•••• in his sinne for anie commodity, or th•• cooleth such heat as Gods spirit ha•• wrought to grace & good amendeme••••▪ Well may I reape a rewarde wi•••• him for féeding his humour, but as liue I shall loose my rewarde with G•••• for stealing away his honour. L•••• them ioyne hereunto,* 1.79 whose calling such a true viewe of the drift and s••••cesse of their pleas, whether they ha•••• not often indeuored with their tongu•• and often also obtayned by their spea•• the wrongfull alienation of mens rig•••• from them to other men. And is 〈◊〉〈◊〉 this a theft? Might not he euen asw•••• haue robbed him with his handes, 〈◊〉〈◊〉 to be a meanes by speach of wrong p••••••swasion that others doe it? But al•••• what wordes can I vse or anie m•••• else this day aliue to make men fée••

••hat neither golden gaine, nor any re∣••arde to be named whatsoeuer shoulde ••ake them speake vntruely against the ••ood estate of their brethren in anie cau∣••es? Surely if this will nothing moue, ••hat it is in nature theft which in name ••hey so abhorre, I will assay no further. The day will come let them well re∣member that sinne will bee sifted both ••y name and nature, and reape for re∣••arde at a iust iudge such torment as ••hall twitch aboue any conceit which ••an now be had of it, and so continue ••or euermore. To drawe to an ende of ••his application are we al cleare of that ••heft of theftes committed in conueying ••f the Church liuinges to our owne vse ••rom them that ought to haue them ••nd doe the dutie for them, to the disho∣••our of God, the ruine of the Church, ••nd the fearefull casting away of manie 〈◊〉〈◊〉 soule into the pitte of hell for want of ••nowledge? If we haue these liuinges 〈◊〉〈◊〉 our disposition, and are able to make 〈◊〉〈◊〉 good account of the bestowing of them 〈◊〉〈◊〉 our power, thrise happie wee in es∣••hewing so carefully the wrath of God,

and regarding so tenderly the health of others. But if either corruption in ta∣king some, or loose negligence in vn∣worthily bestowing all, may iustlie stande and giue to the Lorde a witnesse against vs, howe should wee escape for so great a sinne? Shall the Lorde so lowdly crie that he will require of eue∣rie watchmans hande the bloud of the soule that dyeth in his sinne without his warning,* 1.80 and shall that patrone es∣cape scotfrée by whose gréedie hand and cruell heart they haue all béene robbed of one that should haue warned them▪ Shall the Lorde crie woe vppon woe wrath vpon wrath, vengeance vppon vengeance to the carelesse shepheardes that féede themselues, and not th•• flocke, and shall he so quietly passe them ouer, that put in, and place such dum•• dogges, and vnable drones to doe ani•• duetie for their owne lucre? Is it a to∣ken of loue to féede his shéepe to féed•• his lambes, and is it not a want of lou•• both to God and his lambes to put i•• for my gaine such a drie nurse as ca•• giue no milke nor féede at all, except 〈◊〉〈◊〉

be with follie and a fowle example of drinking, swearing, carding, tabling, ••owling, sléeping, and such like? Thinke we if Ieremy were nowe aliue to sur∣uey the parishes of this our countrey,* 1.81 ••nd should sée the fearefull estate of so manie soules not able to tell howe they ••halbe saued, or to prooue anie one prin∣••iple of religion, not flying sinne, be∣••ause they féele it not to be sinne, nor ••auing light, because they knowe it not ••o be light, thinke we, I say, that hee ••hould not wish his head full of water, ••nd his eies a fountaine of teares, that ••e might wéepe day and night for the ••ame of Englande through these pou∣••••ng patrones? Assuredly hee would. For the heart that harboreth any porti∣••n of pitie to the Lordes people, or hath ••nie care what become of the price of ••hrist his bloud could neuer abide vn∣••uched déepe, to sée so great a spoyle for ••orldly wealth, of that which all the ••orlde cannot redéeme, when it is lost. ••he Lorde, the Lorde looke vppon his ••hurch for his mercies sake, and either ••••ter the heartes of these Church rob∣bers

by giuing them to sée what han∣geth ouer them and their posteritie mos•• iustly for such a sinne, or else plucke ou•• of their handes by restoring disciplin•• the bestowing of them any longer▪ Next let vs weigh what goods we hau•• euer gotten by vnlawfull gaming, o•• by false deceite in the same, and remem••ber it hath béene prooued before a grée••uous stealth. Let vs also consider how•• wee stande touching the affirmatiu•• part of this commandement which we•• are aswell bounde to performe as we•• are to flie the contrarie, as howe we•• haue euer to the vttermost of our abil••••tie preserued and cared for the goods o•• our neighbours, that they might be safe, howe wee haue vsed our own•• wealth to the glorie of God, the main••taynance of the magistrate, the defend of our countrey, the comfort of our fa••milie, the reléefe of the poore, and the e••stablishing of the knowledge of Go•• amongest all. Howe we haue abhorre•• distrust in Gods prouidence, the roo•• of stealth, and rested assured of his good••nesse if we serued him with such lik••▪

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 com∣mandement 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 ••rie to the Lorde for his grace to clappe ••ould of Iesus Christ his sonne, who ••ath filled this and euerie lawe for vs, ••o the ende that we beléeuing might be ••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.

Notes

• * 1.1

  Exod. 22.14.
• * 1.2

  Vsurie.
• * 1.3

  Exod. 22.26.
• * 1.4

  Deut. 24.6.
• * 1.5

  10.
• * 1.6

  11.
• * 1.7

  12.
• * 1.8

  13.
• * 1.9

  Exod. 22.10.
• * 1.10

  11.
• * 1.11

  12.
• * 1.12

  13.
• * 1.13

  Deut. 22.1.
• * 1.14

  2.
• * 1.15

  3.
• * 1.16

  Leuit. 25.14.
• * 1.17

  15.
• * 1.18

  16.
• * 1.19

  17.
• * 1.20

  Deut. 24.14.
• * 1.21

  Exod. 22.21. Leuit. 19.33.
• * 1.22

  Exod. 22. v. 22.
• * 1.23

  Deutro. 10.7.
• * 1.24

  Deutro. 16.19.
• * 1.25

  Exod. 23.2.
• * 1.26

  Liueries are often meanes and couers of oppression.
• * 1.27

  2. Thes. 3.10.
• * 1.28

  Prou. 10. c. 20▪
• * 1.29

  Ephes. 4.
• * 1.30

  Prou. 6.
• * 1.31

  Chap. 20.
• * 1.32

  Ephes. 4.18.
• * 1.33

  Gen. 14.
• * 1.34

  1. Sam. 30.20. &c.
• * 1.35

  Mark. 7.23.
• * 1.36

  In Thes. ho∣milia 11.
• * 1.37

  Chap. 2.5.
• * 1.38

  Luke. 12. 1. Timoth. 6. Ephes. 5. Coloss. 3.
• * 1.39

  Iob. 31.
• * 1.40

  Psal. 119.
• * 1.41

  Deut. 24.19.
• * 1.42

  De breuitate vitae.
• * 1.43

  August.
• * 1.44

  Eccles. 6.1. Syrac. 14.3.
• * 1.45

  1. King. 21.
• * 1.46

  Mach. 2.2.
• * 1.47

  2. Sam. 16.
• * 1.48

  1. Cor. 10.
• * 1.49

  1. Pet. 4.3.
• * 1.50

  Ambros. 1. of∣fic. 23. Chrysost. ho. 6. in Matth.
• * 1.51

  Zach. 8.5. Exod. 13. 2. Sam. 18. Leuit. 23.
• * 1.52

  The appoin∣ting of festiual dayes.
• * 1.53

  P. Martyr de ludis.
• * 1.54

  De Iudis.
• * 1.55

  Lib. 2. de vsu∣ris cap. 2.
• * 1.56

  Epist. 54. ad Maced.
• * 1.57

  Modò pecu∣niae non peri∣clitentur.
• * 1.58

  Suetonius in his life. cap. 71.
• * 1.59

  Publius.
• * 1.60

  De cinit. Dei, lib. 4.
• * 1.61

  In praecep∣torio.
• * 1.62

  Can. 50.
• * 1.63

  1. Thes. 5.
• * 1.64

  Math. 6.
• * 1.65

  1. Cor. 6. Zach. 5.
• * 1.66

  Pledges.
• * 1.67

  Custodie.
• * 1.68

  Oppression.
• * 1.69

  Of seruantes.
• * 1.70

  Strangers.
• * 1.71

  Widowe and fatherlesse.
• * 1.72

  Iob. 31.22.
• * 1.73

  Bribes.
• * 1.74

  Liueries.
• * 1.75

  Idlenesse.
• * 1.76

  Stealth in heart.
• * 1.77

  Eie.
• * 1.78

  By tongues.
• * 1.79

  Lawieres.
• * 1.80

  Ezek. 3.
• * 1.81

  Ierem. 9.1.