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Cotes, William Author Profile

Author Cotes, William

Denomination Unknown

Dialogue of diuerse quections Text Profile

Genre Catechism

Date 1585

Full Title A dialogue of diuerse quections demanded of the children to their father very necessary, and profitable, both for children, and parents, masters and seruants.

Source STC 5829

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A Dialogue of diuerse Quections demanded of the children to their father very necessary, and profitable both for children, and parents, masters and seruants.

The youngest sonnes Question. AFter that one of my Children had read a Chapter vnto me at supper, out of the Actes of the Apostles, my youngest sonne after supper sitting by the fire, asked this question,

father

sayth he

what is God?

The fathers Answere.
My sonne, all ye wisest Philosophers yt
euer were, could neuer yet co~prehend or
resolue this question, the cause was, they
neuer searched to know him by his holy
word, but by their owne naturall wisedome,
by which wisedome, it is vnpossible
to please God, or know him, for God
hath reuealed himselfe vnto vs in his
holy word although S. Paul sayth, God
hath reuealed himselfe vnto vs by his creatures,
which are the heauens and
earth, and all things therein contayned.
By which they knowe there is a God,
but yet neither Philosopher, nor any other
can tel what God is, but by his holy

word. In which he reuealeth himselfe
vnto vs, what he hath doone for vs, and
howe he hath so loued vs before wee
were, that he hath created all things for
vs, & hath also giuen vs his deare & only
sonne Iesus Christ, who beyng verie
God equall with his father, came downe
from heauen, and disdayned not the Uirgins
wombe, and there tooke our nature
on him and was made man in all points
as we are, onely sinne excepted, and in
our naturall fleshe, was obedient euen
vnto the very death of the Crosse, wherin
he suffered for vs, the very paynes of
hell both in soule and body, was dead &
buried, and rose againe the third day to
iustifie vs, and after fortie dayes he did
ascend into heauen whence he came, &
there he will sit vntill the day of iudgement,
hauing all power both in heauen
and earth, which is ment by sitting at
Gods right hand. And then he wil come
and be our ioyfull iudge, but vntill then
he will be with vs in spirit and power,
by which spirit, we haue reuelation &
knowledge of him, and what God is •
And without this spirit, it is vnpossible
to vnderstand his holy will, that is reuealed

in his holy word, which holy spirit,
is the holy Ghost, which holy Ghost
is the vertue and power of God, proceeding
from the father and the sonne, the
third person in the trinitie which three
persons is but one God, which God is
almightie, vnmeasurable, incomprehensible
and without all mens capacitie and
wisedome. For he is a spirit, and therefore
they that will worship him, must
worshippe and serue him in spirit, and
trueth, for otherwise, he is incomprehensible,
he is Alpha and Omega, that
is, he is the first and the last, without
beginning or ende, for no man hath seene
God at any time, vnto whom be all honour.
Amen.

Another sonnes Question.
Father, you say that S. Iohn saith, that
no man hath seene God at any time. I
pray you tell vs then, why God is pictured
in forme like an olde man, with a
long white beard & sitting in a golden
chaire, how can that be except he hath
beene seene of some man.

The fathers aunswere.
My sonne, I say that God is neyther
olde, nor young, neither can any place

containe him, for hee filleth all places,
both in heauen and earth, and the Sea:
and therefore he is euerywhere, for heauen
is his seate, and earth is his footestoole,
and therefore he must haue a very
great chaire to containe him. Therefore
such as dare presume to paint or picture
him, in any proportion, dooth commit
great and horrible blasphemie, and are
cursed of God himselfe. Much lesse like
an olde man, with a long white Beard,
for that is the weakest sort of men. But
how can or dare any creature make his
Creator. Oh horrible, execrable, damnable,
vile, presumptuous cursed wretch,
that dare presume to violate and breake
Gods holy precept, fobidden expressely
in the first table and the seconde verse.
Good children beware of such horrible
Papisticall blasphemies.

Another Question of the sonne.
Father I heard you once say that there
was a man in Bridewell, that affirmed
by Scripture that it was not lawfull to
feare God, but to loue him. Must we not
feare God but loue him?

The fathers aunswere.
In deede there was a vile fellowe in

Bridewel that affirmed out of the scriptures,
& first out of the seconde Chap. of
S. Luke & the 17. verse, out of the song of
Zacharias, in these wordes, that we being
deliuered out of the handes of our enemies,
might serue him without feare,
all the dayes of our life, but this feare is
not meant towarde God, but it is that
wee shoulde not feare Gods rigor and
iustice: that he scourgeth the wicked
withall, but loue him as a father: neyther
yet feare what the wicked can
doo vnto vs, in all their extremities or
malice, neither yet feare any of theyr
threates, scornes, scoffes, persecutions or
tortures whatsoeuer, but because God
hath deliuered vs out of the handes of
our enemies, we shoulde serue him
without feare all the dayes of our life, &
not cast off our louing feare of our good
God, that hath deliuered vs out of the
handes of the deuill, hell and damnation
for euer. Who woulde not feare to displease
such a good God & louing father,
also diuers scriptures are our warrant
against this presumptuous villaine, for
God promiseth great blessings vnto all
such as feare him. As for example in the

booke of Moses, it is set downe howe
God loueth his owne children that feare
him, as the wordes of the three men or
Angels affirmeth, when they vsed these
words vnto Abraham: Shall God say
they hyde any thing from Abraham, because
he and all his house feare him. Also
Iosua or Iesus the Captaine that conducted
the children of Israell after Moses,
vsed these words vnto them: Doo
you sayth he what you wyll, but I and
all my house wil serue and feare ye Lord.
Also the holy Prophet Dauid hath these
warrants throughout all his Psalmes,
to feare God, as first in the 2. Psalme,
verse 11. Commaunding saith see that
yee serue the Lorde in trembling and in
feare. Also in the 25. Psalme. verse 3.
They that feare the Lorde shall knowe
his secrets. And in the 34. Psalme. ver.
9. 10. Feare the Lord hys holy ones, for
they that feare him shall lacke no good
blessing. And againe, Come neere my
children and I shall teach you howe to
feare the Lord. And in the 128. Psa. The
holy ghost pronounceth the~ blessed that
feare ye Lord. Also in the first Chapter
of Salomons Prouerbs.verse.7. The holy

B.i.

Ghost sayth, That the feare of the
Lord is the beginning of wisedome. And
Eccl. in his 4. Chap. ver. 13. saith that a
poore child which feareth God, is better
then a king yt doteth. Thus you proued
by warrants of scripture ye way to feare
God. Yet this wretch forgeth other places
out of the scripture like the deuill for
his purpose. As out of the 8 Chap to Ro.
15. ver. in these words, yee haue not rescued
that spirit of bondage that ye sholde
feare any more: but the villaine abuseth
the text corruptly, for the Apostle meaneth
no such thing, but that we shoulde
not feare condemnation nor wauer or
dispayre as the Papists teacheth vs, to
make vs dwell in bondage and feare of
our saluation in Christes merits onely,
but to be euer in doubt & dispayre, which
pestilent doctrine maketh thousandes to
feare God and not loue him. Feare not
him that can kyl the body, but feare him
which can kill both soule and body.

The sonnes fourth Question.
Good father who are those that feare
God, and not loue him, are there any
such, I pray you discribe who they be.

The fathers aunswere.

All they are those which binde themselues
to the obseruation of Gods lawes
and the popish ceremonies, and thinke
except they obserue and keepe them, they
are damned for euer. And when they see
that they are not able to keepe them: the~
they liue in seruile feare of God and his
Lawes, wyshing that there were neyther
God, lawes, nor precept. These I
say, are those that feare God, & not loue
him, for they haue receiued ye spirite of
bondage that S. Paule speaketh of in
his 8. Chap. to the Rom. which carnall
spirit, maketh them dwell euer in feare
of hell, and damnation, and yet toyle and
moyle themselues to obscure the lawe of
God, by their own righteousnes & merits
and by theyr hipocriticall ceremonies of
ciuil life. These I say, feare God as the
wicked feare the magistrates & lawes of
this land, for they rather cursse them the~
loue the~, such a seruile feare haue ye ignorant
Athists, the meritmongers, the papists
& the double harted protestants, for
they feare Gods law & his iudgeme~t for
feare of damnatio~, but they loue him not
Euen as ye wicked feare ye Prince & her
laws for feare of Tiborn, but they loue her

B.ii.

and her lawes as well as they loue Tyborne,
and all this is, because the haue
neither true faith, true loue, nor true
feare of God or Prince. And therefore
are they neuer able to vnderstande or
make any true destinctio~ either of Gods
lawe, beleefe, gospell, sacrament, or praier
to satisfy them selues, or any other in
affliction, but desperately voyde of all
sweete ioies of heauenly comfort and consolation
for euer without regeneration.

The sonnes 5. Question.
Father you sayde that no man is able
to keepe and fulfill Gods commaudements.
Why should God Giue such a
lawe that no man is able to keepe, and
yet you say, if that wee doo not fulfill
and keepe them, we shall all be damned
for euer.

The fathers answere.
My sonne, marke what I say, God
that made the law, made it as he is him
selfe that is iust, righteous and holy,
and so made he man also at his first creation,
iust, righteous and holy. And so
made God Adam like himselfe, and then
able to keepe and performe the whole
lawe. Therefore man must of force seeke

and practise all the meanes and wayes
possible how to fulfill and keepe ye same
lawe in euery poynt and title, which we
may by his grace working in vs, bee
made able to doo in some measure, but
yet not so perfectly, by the entring in
iudgement with vs, he may iustly condemne
vs, but he will not haue any to
be saued otherwise then by mercy, offered
in his sonne Christ, and obtayned by
faith in him.

The sonnes 6. question or obiection.
Howe is it possible, because you say
that no man is able to keepe and fulfill
it, much lesse in euery poynt and title.

The fathers aunswer.
That which man is not able to doo, by
reason of hys fall, God hath so loued vs
before Adams fall, that he did prouide
for vs in his mercy and grace. A man,
euen God and man Iesus Christe, his
onely sonne, who came downe from heauen,
from God his father, and disdayned
not to be inclosed in ye Uirgins wombe,
and there was made man by the power
of the holy ghost, in all points as we are,
onely sinne excepted and in our flesh and
nature suffered his passion on ye Crosse

B.3.

for vs, and on it suffered the very paines
and torments of hell vnto bitter death,
and was buried, by which death and passion,
he hath fully accomplished our saluation,
and also fulfilled the whole lawe
in euery point and title, and also appeased
Gods wrath, and vanquished the deuill,
hell and damnation, and set open the
gates of heauen for al faithful beleeuers,
and brought vs into fauour againe with
God, his and our faithfull father, and is
ascended into heauen where hee sitteth,
and hath all power bothe in heauen and
earth, and there is our daily mediatour
vnto God, his and our father for vs, vntill
he shall come againe to be our ioyfull
Iudge, but yet we must striue and practise
daily to fulfill to the vttermost of
our power Gods holy will and commandements.

The sonnes 7. Question or obiection.
How is it possible except you can describe
vs some meanes or way to practise
it, good deere father direct vs.

The fathers aunswere.
By these fiue steppes or degrees which
if you can keepe vnto the ende, you shal

keepe Gods commandements to please
him, although not fulfilled it. for yt Christ
hath doone already. Which steppes are
these: first to heare the word of God diligently,
reuerently, and louingly. Secondly,
to learne it simply, faithfully & obediently.
Thirdly, to vnderstand it humbly,
spiritually, and truely. Fourthly, to
practise it holily, constantly and righteously.
Fiftly and lastly, to perseuer daily,
hourely, and vnto our liues ende most
triumphantly, and by these fiue steps or
degrees you may practise to keepe the
whole decalog and will of God.

The sonnes 8. Question or request.
I pray you discribe vnto vs, the true
sence & meaning of the Law, decaloge
or precept in a breefe some or expositio~.

The fathers description or exposition.
It is set downe by Moses, as he receiued
it from God in ye Mount Sinai, and
he receiued it into two Tables, and in
10. verses or precepts it is expressed,
and in the first Table is sette downe 4.
precepts, and in ye second Table is written
6. precepts, in which first table is set

B.4.

downe our duety toward God, in the 4.
first verses, and in the seconde table our
duety towards our neighbour, for in the
first table, we are taught in the 4. first
precepts, to haue none other Gods but
God onely. Secondly, not to reuerence
or worship any thing in heauen or earth.
And thirdly, not to abuse Gods holye
name in any exercise. And fourthly, wee
are commaunded straightle, to remember
to keepe holy the Lordes day. And in
the second table in the 6. precepts wee
are commaunded in the first precept, and
fift commaundement, for to honour our
Parents, Princes, and Magistrates.
And the sixt commaundement forbiddeth
murder. The 7. forbiddeth adulterie,
The 8. forbiddeth theft. The 9. fobiddeth
periury and false witnes against
thy neighbour. And the 10. and last co~maundement,
forbiddeth couetousnesse,
extortion, vsury, or any thing that shall
preiudice thy neighbour. So that in the
first table practised, is seene our loue, holinesse,
faith and zeale towards God. Euen
so by our indeuour of the second Table
is also seene our loue, mercy, faith and
fidelity towardes our poore neighbours

and brethren. The summe and fulfilling
of the whole lawe of God is first to loue
God aboue all things whatsoeuer, which
is the fulfilling of the foure first preceps
of the first Table. And the second is to
loue our neighbours & brethren as our
selues, which is the fulfilling of the sixe
last precepts in the second Table, that is
to liue in righteousnes all the dayes of
our life, which power the Lorde God
graunt vs for Christes sake.

The sonnes 9. Question.
Because the scripture sayth, that no
man by the deedes of the Lawe can merite
saluation. How then is it possible
to be certaine and sure of our saluation,
seeing we are bound to keepe the whole
Lawe.

The fathers answere.
I haue sayd before, that which naturall
men cannot doo, our Christ which is
both God and man, hath by his precious
death and passion fully accomplished, but
yet we must doo our indeuour and goodwill
to practise his commaundement vnto
the vttermost of our power. And therfore
the surest wae for vs is to take fast
holde of Christ by a sure & firme fath. &c.

The sonnes 10. Question.
But what faith is that I pray you describe
vnto my mother and vs, the true
sence and meaning thereof.

The fathers aunswer.
It is our beleefe Apostolicall, commonly
called the Creede of the Apostles. As
we say dayly. I beleeue in God. &c. which
Creede or beleefe, is set downe in 12. Articles,
which 12. Articles are deuided into
foure partes, and in the first parte we
confesse God our father to be almighty,
and the onely maker of heauen & earth,
and in the seconde parte, we doo also confesse
Iesus Christ to be the onely sonne
of God, and the second person in the trinity,
who being equall with God, hys
and our father, came downe from heauen
vnto vs in earth, and heere was inclosed
in ye virgines wombe, & there was
made man in all poynts, as we are only
sinne excepted, by the power of the holy
ghost, and was borne of the Uirgin Mary
in Bethlem, in a stable betweene an

Oxe and an Asse, cradled in a maunger,
or Crach, and after he had liued obediently
with his Mother the Uirgin, and his
supposed father Ioseph at twelue yeeres
of his age, he did dispute with the mighty
doctors in the middest of the Temple
of Ierusalem, and there expounded the
scriptures, and all that heard him wondred
at his gratious speeches, and at the
age of 30. yeeres, was baptised of Iohn
in Iordayne, and then went into the wildernes,
and was tempted 3. times of the
deuill, and then came to Ierusalem meekly
ryding on an Asse, and there was receiued
of men and children with hosanna,
confessing him king of Israell, and
the sonne of the highest, and there hee
whypped out of the Temple the buyers
and sellers and money chaungers, and
after he hadde reprooued the Scribes
and Pharises, and taught the Scripture
vnto hys Disciples hee was Iudasly
solde vnto the Scribes and Pharises,
mocked, reuiled, scorged, buffeted,
condemned of Pilate, crowned with
thornes, crucified on the Crosse betwene
two theeues, and accurssed of God hys

father, and dyd suffer on the Crosse the
very paynes of hell bothe in bodye and
soule for thee and me, was dead and buryed
for thee and me, and the third day
he rose againe to iustifie thee and mee.
And after forty daies, when hee had accomplished
his fathers wyll, in the sight
of all his Apostles and many other, hee
did ascend vp into heauen, where he sits,
and there he shall remaine vntill the day
of iudgement, where he maketh continuall
intercession vnto God our Father for
thee and mee, who hath all power bothe
in heauen and earth to helpe thee and
me, and will surely come againe the last
day in power and glory, and be a ioyfull
Iudge for thee and mee. This is the sum
of the second part of our beleefe: and in
the third part of our beleefe, we beleeue
in the holy ghost, & that he is ye third person
in the trinitie, equall with the father
and the sonne, and that he is the vertue
and power of God, proceeding both from
the father and the sonne, and also the Illuminator
of hys elect, yea**d the sanctifier
and preseruer of all hys saints, the
holy Church of God. And in the fourth
part of our beleefe, wee beleeue and confesse

the communion of saintes, to be all
those which beleeue that Iesus Christ is
the their onely mediator and sauiour,
which communion of saints we beleeue
is the vniuersall Church of Christe, dyspersed
throughout all the world, commo~ly
called the Catholike Church, dispersed
heere and there vppon the face of the
whole earth, of which company Iesus
Christ is the head, and not the Pope
which head will not lose one of his elect
for we are as deere vnto him, as the apple
of his eye although we be heere contemned,
dispised, derided, and tormented
yet our firme faith and beleefe is, that
our sinnes are forgiuen vs, onely by our
redeemer and mediator Iesu Christes
merits, and that our bodies and soules
shalbe at the ioyfull day of iudgement
triumphantly with him in heauen, for
euer and euer, and this is the whole
summe of our faith. But this fayth is
not mans fantasie or dreame, nor the holy
papists formed faith, nor the Athistes
frozen faith, nor yet any euill faith, nor
an hereticall fayth, but a full and firme
assuraunce of saluation, grounded and
founded vpon the promises made in the

beloued mediator Iesus Christ.

The sonnes 11. Question.
Is there any that professeth any other
fayth but this which you haue alreadye
described. I pray you good father let
vs vnderstand who they be, and what
they are.

The fathers aunswere.
Yea, there is an Historical faith, which
the deuils, Athists, Epicures, and all belly
Gods haue, that is, they doo beleeue
that there is a God, and that the Scriptures
be true, and also feare and tremble,
but they neuer practise to doo hys
wyll, neither yet loue they God nor hys
holie worde, but they loue theyr owne
pleasure and bellyes more then God,
therefore they shall be saued with the
deuils, for theyr counterfaite, hypocriticall
holy and euill life will not serue.
There is also ye Scribes, Pharises, and
Fryers, and Papists formed frozen
faith, which teache men that by their
merits, cerimonies and holye seruice,
that they shall escape Purgatorye, and
deserue heauen. And so they shall as
soone as the Athist, Epicure, bellye

Gods and deuils.
There is yet an other sort of people,
that perswade themselues they haue a
great faith, and think that they are highly
in Gods fauoure because they can
make great speeche of scripture, and vse
great grauity, so that Butter would not
seeme to melt in theyr mouthes, before
such as are the principall Preachers,
and wyll inuite them home to theyr
house, to cloake theyr holy hypocrisy, but
let a poore professor meete any of these
and salute them, then they wyll looke
so lofty with their eye leddes, and speake
so strangely, as though they had neuer
seene or knowne them, and yet of theyr
olde familiar acquaintance. But let a
poore man make hys mone vnto them
of hys neede, then are they dry, and altogether
without any sappe of Christian
loue and charity, which showeth theyr
hypocriticall fayth and infidelity, these
carnall Protestants are all one with vsurers
I wyll not say Usurers, I
wyll not say Leasemongers, Extorcioners,
and proude, prophane, myserable,
merciles worldlings.

There is yet a simple sort of Protestants
which thinke they are very religious,
but they are such as S. Paule
speaketh off, which are euer learning,
and yet ignoraunt asses: and as proude
as Pecocks. All these wyll runne as fast
to heauen, as the Athists, Epicures, Papists,
and deuils, these haue faith, but
without repentaunce of life: it is but
presumption, which will breede in ye end
repentaunce without fayth, which breedeth
desperation, from which the Lorde
keepe vs. There is also the Annabaptist,
and the pestilent Famelists fayth,
from which horrible secte, good Lord of
hys mercy deliuer vs all.

The sonnes 12. Question.
How shoulde one attaine vnto a sure
and constant faith, because you say that
no ciuill lyuing can please God, wythout
a sure and constant fayth.

The fathers aunswere.
There is no meanes or way to attaine
vnto such a faith but by free grace from
God, through Iesus Christ our Lord,
and that onely by daily and faithful praiers
vnto God our father for his onely
sonnes sake, and also for his holy spirite,

to instruct and teach vs howe to pray, &
by none other prayer, but that prayer
which Christ hath taught vs in his holy
Gospell, which prayer soundeth thus.
Our father which art in heauen, &c.

The sonnes. 13. Question.
I pray you sir, is this prayer to be deuided
into parts, as you haue done the
commaundements and the beleefe.

The fathers aunswere.
Yea, for it is deuided into. 6. petitions
&. 2. partes, and in the first part is three
petitions, & in the second part is other
three, and the first three petitions excelleth
the three last, as much as the firste
table excelleth the second, for in the three
first petitions, we craue of God all thinges
necessary for our soules, in the three
last petitions, we aske of God al things
needefull for our bodyes, quietnesse of
minde, and preseruation from Sathan,
&c. But as touching that preamble
which soundeth thus. Our father which
art. &c. That is none of the petitions.

The sonnes 14. Question.
What meane you by this word preamble,
is it not one of the. 6. petitions
as the rest are.

The fathers aunswere.
No, it is no more but a faythfull and
reuerent presentation of our selues vnto
God our father: in which humble &
faythfull salutation, we acknowledge
God to be our father and to be in heaue~,
but as touching the first petition which
soundeth thus, hallowed be thy name,
in this we craue & pray our good father
that we may reuerence and with all our
power, honor, sanctifie, and keepe holye
his name, that is that we abuse not his
name, by swearing by it in vayne, neyther
prophane it in any seruice or seremonie,
for that is sorcerie, although ye
ignorant think they do god good seruice.
And as touching the. 2. petition whiche
soundeth thus, thy kingdome come. In
this petition we craue of our good father
that his kingdome may dwell with vs
and raigne with vs, which kingdome is
his holie word, & all his heauenly gyftes
& graces therunto belonging, in which
petition we also pray, that God woulde
giue vs his holy spirite, and power to
withstand Sathan & all his wiles, for euer.
And in the. 3. petition we craue of
our louing father, that we may haue

power and grace. to do his holye will in
all our actions, affections and conuersations
in this life, euen in earth as it is
faythfully done in heauen. In whiche. 3.
holy petitions, we craue of our good God
all thinges necessary for our soules. As
in the first table we are taught in the
first foure preceptes. And in the fourth
petition which soundeth thus. Giue vs
this day our daylie bread: In this petition
we craue all thinges that is necessary
for this life whatsoeuer. In which
also is concluded all thinges necessarye
for this life, both blessinges spirituall
and blessinges temporall, and that in any
wise we abuse it not prodigally. And
in the fifth petition, forgiue vs our offences,
as we do forgiue them that offende
vs. In which prayer we aske vengance
of God, if we forgiue not one another,
& therein also we showe our christian
loue and charity one towards an other,
yea our fayth and fidelitie.

A Christian caueat.

The holy Prophet Ieremie in his. 48.
Cha. of his prophesie, hath these words,
cursed is he that doth the Lords worke
negligently, which curse taketh holde of
all suche that abuse the first table, yea
the seconde also, but especially the first,
for the first table excelleth the seconde,
as much as God excelleth a man. Therfore
he that breaketh the first table, in any
precept, committeth sinne, direct agaynst
God his creator, and as the first
table teacheth vs our duty towards god,
ye 2. our duty towards our neighbours, &
brethre~. And as ye Lords prayer is deuided
into 2. parts, which. 1. part teacheth
vs to aske althinges necessary for our
soules, and the seconde parte althinges
necessary for this present lyfe, & therefore,
if God hath taught vs in this firste
table, first, to honour & reuerence him,
and as Christ hath taught vs in his

three first petitions, first to aske althings
necessary for our soules, if then we practise
not first, the contentes of the firste
table, which is to honour God, & also if
we do not first aske all things necessarie
for our souls, as christ hath taught vs in
ye 3. first petitions, & so practise them first
in al our life and actions that man runneth
I say into euerlasting curse of
God, because he doth the Lords worke
negligently, which he ought first to obserue
and practise. As for example, God
commaundeth in the first table, first to
honour him, and in the three first petitions,
Christ teacheth vs first to aske
althinges necessary for our soules: yf
then we do not first practise these in all
our life and actions, but seke our owne
honor and profite, and fulfiill our owne
will and pleasure first, then we runne
headlong, wilfully, and desperatly into
the daunger of this damnable curse, because
we neglect the Lords worke, wil
and commaundement, as for daylie example
in these dayes to much practised,
if a man hauing seruants and familie,
dare presume to prefer his owne
commoditie and profit more then the

Eiii

obseruation of the Lords day, that man
I say most presumptuously, prouoketh
the Lordes great cursse vpon him, and
all his house, for if God by his owne
mouth commaunded to stone to death
that man that gathereth but a fewe
stickes on the Sabboth day, what wyll
he doo thinke you vnto those that for
their owne pleasure, commoditie, and
profit, dare presume to breake, violate
and prophane, the Lord gods expresse
holy day, will not he thinke you cursse
condemne, and vtterly reiect all suche
wise presumptuous worldly wicked rebelles,
such Atheists, Epicures, and bellie
gods, whose Kitchin is their Church
and bellie their God, & glory euerlasting
shame and confusion. Euen such I say
that prouoke their seruants to woorke
and drudge on the Lordes day, suche
vile Epicures that make their seruants
grone vnder their burthens which they
carrie to their vile sodomite and filthy
Gardens of vanitie, on the Lordes day,
water to water their Gardens, baskets
of victuales, or wine in bottels: and so
spende all the Lordes day in glottonye
and drunkennesse, which seruants wish

rather. 6. weeke daies, then on sunday.
Or in what desperate daunger liueth ye
diuelish wretches, that drudge all the
weeke, and yeere, to spend vainely on the
holy dayes, or els on their owne pleasure,
and neyther haue respect or reme~ber
that which God hath commaunded
vs to remember. Therefore I feare that
kyng Balthasar trembled not so muche
when he sawe the hand writing on the
wall, as these prophaners shall tremble
when Christ shall come in iudgement
with Ieremies cursse, with ite maledicti
or all these prophaners of the Lordes
day, except this cursse be their caueat to
repentance.

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