Expositions Upon Divers Parts of Scripture, Part 2

Expositions Upon Divers Parts of Scripture · Part 2

p. 37AN EXPOSITION vponupon the tenne Commaundements.

ALl mans happineſſe is in the knowledge of GOD. God maketh himſelfe knowne by his word: a part whereof is the morall Law, imprinted at the firſt in Adam and Eues hart: after, when that the light of it began to weare away, it was proclaimed to the world, engrauen in ſtone, kept for record in the Arke of the teſtimonie, in opening and applying whereof, moſt of the Diuine Writers did ſpend their time: euen Chriſt himſelfe came to teach it, and doe it, and of it one iote or tittle cannot poſſibly faile. It ſhall keepe the vſe that euer it had ſince the fall, to the generall reſurrection, and therefore is as needful now to be vnderſtood as at any time.

It is commonly called the Decalogue, or tenne wordes or commaundements, for that there be tenne: the morall law, for that it ſetteth downe all duties for manners of mankind, of all ſorts and conditions, ſometimes the Law, for that it is the abſtract and abridgement of all lawes for humane behauiour, meaning though the morall law, not law in generall: & is ſet downe in the 20 chapter of Exodus, from the beginning of the firſt verſe, to the end of the 17 verſe. In all thoſe verſes are two things cōtained, the one an entrance into the commaundements, the other, the treatiſe & commaundements themſelues. The entrance is in the two firſt verſes, for the more orderly ſetting down of the commaundements, and is likewiſe double: According to the

Regiſter of the Law.

Author of the Law.

This law which thou now hearest, is mine, the onelyonly true God and Iehoua: therefore it is to be attended vntounto, and obeyed.

There can be no doubt in any of this, and therfore God himſelfe, ſtandeth not further to proue it, but onelyonly is content barelie to ſet it downe.

The ſecond reaſon is, from the diuers and great benefits, which God beſtowed vponupon them, and may be thus framed. His law who hath bestowed most excellent benefits vppon you, ought to be attended vntounto, and obeyed.

I, who deliuer this law, hauehave ſo done by you, therefore, &c. Now what force benefits hauehave to preuaile with receiuers, for all obedience, becauſe it is cleere, God doth not further proue.

It were enough for God to commaund, but to preuent with kindneſſe, would breake any good natured hart.

Now the benefits which God beſtowed vponupon them, are mentioned to be of two ſorts, generall, or more ſpeciall.

Generall, is that which is the fountaine of all: viz. Gods couenaunt made with his people, and may be ſet out after this manner.

I who hauehave taken you to be my people, and hauehave promiſed to be Iehoua your God, you must attend and obey my law.

But it is thus betweene you and me, therefore, &c.

And in this benefit, another ſpeciall reaſon is implied, from the profeſſion of the people. For howſoeuer God couenaunteth with his people, yet vnleſſe they againe couenant to take him for theyr God, it is not ſufficient, and therefore God meaneth this, that they couenaunting to take Iehoua for their God, muſt attend and obey his law.

But ſo they hauehave done, therefore, &c.

And ſurely, there cannot be any ſo effectuall reaſons, to enforce all obedience to Gods law, as this. For taking God to be our God, we cannot but performe all fealtie vntounto him: this profeſſion hauehave our parents made for vsus, wee for our ſelues in ſacraments and prayers.

More ſpeciall, are ſuch as by name are heere reckoned vp: and thoſe two, not but that God had beſtowed more p. 39vponupon them: but becauſe,

1 Theſe were very freſh in memory:

2 And in theſe GOD manifeſtly ſhewed himſelfe to be the true and theyr God, 1 by his wonderfull power in miracles and ſtrong workes, 2 by the conſtancie of his promiſes, vttered ſo long before, for their entring and going out of Egipt diuers hundreth of yeeres before, 3 by his vvonderfull merciemercy and kindnes toward them, in ſo preſeruing, multiplying, and deliuering them.

3 They were in themſelues of ſpeciall excellencie and worth.

The firſt of theſe is, bringing out of the Land of Egipt.

Egipt in it ſelfe had many & great commodities, but here it is conſidered, as giuen to idolatry, and euen of the vvorſt kind, to worſhip Crocodiles, Cats, yea Onyons and Garlicke, and moſt baſe creatures: ſo as that the Iſraelites could not liue among them with good conſcience, neither would the Egiptians ſuffer the Iſraelites (by theyr good wills) to worſhip God otherwiſe then themſelues did: ſo that deliuerance from hence, muſt needes be a great fauour, where to hauehave doone as others, would bring no comfort of conſcience, but hell for afterward, and to hauehave done otherwiſe, had brought certaine outward danger. VVell therefore doth God reckon vp this fauour, as to teach what an intollerable thing it is to liue among idolaters, and what a ſpeciall fauour to be deliuered from amongſt them: vvhere no meanes of ſaluation are, all ſinnes raigne, and where if one be once entrapped, it is moſt hard to winde out.

No leſſe ſlauery then this were the Churches in, in Romiſh Egypt, ſo as that deliuerance from thence, ought to preuaile alike. For ſurely the maſſe, images, reliques, bread, &c. are as vile Idols as euer were among the Egyptians.

The ſame may be ſaide for all ſuch as are vnregenerate, that theyr ſlauery is very great.

The ſecond benefit is, bringing out of the houſe of bondage, or ſeruaunts.

Now as the former is ſpirituall, this is bodily, implying muſt a man hauehave God, and then worſhip him: ſecondlie, for that it is impoſſible that a man ſhould well vnderſtand the other without this.

It is called great, for that the true vnderſtanding and vſe thereof, is of great importance, as alſo for that it is one of the hardeſt to be kept, and ſtretcheth very far.

Commaundement. 1.

This cōmaundement is, Thou ſhalt hauehave none other Gods before me: in which we may conſider the words, and then the meaning. Our Engliſh, thou ſhalt not hauehave, is in the Hebrew, there ſhall not be to thee: ſhall not be, for may not be, or ought not to be, ſo as if there be, thou ſinneſt. So as likewiſe ſhalt not hauehave, muſt be vnderſtood, oughtest not to hauehave.

And theſe words to thee, is not onelyonly to thy ſelfe, but to any of thine, or any by thy meanes or occaſion, whom thou maiſt lawfully hinder.

Other Gods. It may be as well read God as Gods. For though the word in Hebrew be of the plurall number, yet it ſignifieth ſingulerly, and one: and beſides, one worſhipping but any other ſtrange God, though hee worſhip not many, breaketh this law.

Other, that is, beſides or with the true Iehoua, who I am, and thoſe whoſoeuer they be, are not Gods, but ſo called, as ſaith Paule, though there be that are called Gods, whether in heauen or in earth, 1, Cor, 8, 5,as there be many Gods, and many Lords, yet vntounto vsus there is but one God. And therefore this name God, is giuen to them, according to the faſhion and manner of ſpeech in the world. Of this kind were there ſundry in Egypt, as Cats, Crocodiles, &c, and other in other nations.

Before me. The Hebrew is, before my face, which manner of ſpeech is often in the Scriptures, taken from men, and giuen to God. Now in the face are the eyes, which in men are meanes of knowledge, ſo as that the face in this ſence, ſundry times is vſed of God, for his knowledge, as Gene, 6, 11. Gene, 10, 9, before GOD, or his face, that is, in his knowledge. Now likewiſe becauſe Gods knowledge is eueryevery where, looke pſalme 139, 1, 2, 3, 4, 5, 6, 7, in vvhichwhich p. 41reſpect, ſundry learned men hauehave ſaid, God is all eye, becauſe he knoweth all things: therefore Gods meaning is, that they ſhould not hauehave any other God at all, ſo as he may know, and nothing can they doe but hee will know, therefore muſt they hauehave none other. Theſe are the words.

The meaning is in the matter contained, the ſum whereof is this: Thou must hauehave me to be thy GOD, and none other. And heere are two parts, the one affirming what we ought to doe, the other denying, and forbidding. The affirming is, thou must hauehave me to be thy God, the which is more largely ſet downe, Deut: 6, 5, Ioſh: 24, 15, Math: 4, 10. Now this giueth vsus to conſider of perſons, and dutie.

Perſons, who is to hauehave, and whom to hauehave.

Who is to hauehave, thou, that is, no partie in the world, of whom, or to whom it may be ſaid thou, as before.

The perſon whom wee are to hauehave, is ſet downe in this word me, who is heere the ſpeaker, and ſetteth out himſelfe verſe 2, and muſt be conſidered as he ſetteth himſelfe out in the Scriptures, one God, Father, Sonne, and holy Ghoſt: eternall, omnipotent, infinite, moſt iuſt, moſt mercifull, & maker of heauen and earth. Looke Exod: 34, 6, 7.

This God muſt be vnderſtood alone, as Marke 12, 29. Deut: 6, 4, Math, 4, 10. Ioſh: 24, 9.

But it may be ſaid, that in the 2 of the Kings, chapter 17 verſe 33, the people feared the Lord, but ſerued their gods after the manner of the nations whom they carried thence.

Aunſwer. The Author doth not report, that the people ſo dooing did well, but hee onelyonly ſheweth what they did, meaning indeed to declare how wickedly therein they did: and therefore Zephany 1, 5, God threatneth to cut off the remnant of them that worſhip and ſweare by the Lord, and ſweare by Malcham, that is, giuegive any reſpect vntounto any other: neither indeed can there be any fellowſhip betweene Chriſt and Belial. 2, Cor: 6, 15.

The dutie is, to hauehave this Iehoua the true GOD, for our God. This hauing, meaneth more then it ſoundeth: In the world a man may hauehave that which he doth not regard nor vſe, man doe not himſelfe, but occaſion others, hee ſinneth. Now thy ſelfe art named, for that if any hauehave any care of religion, it is firſt for his owne ſelfe.

The obiect is the thing forbidden to be made, grauen image, and ſimilitude of things that are in heauen aboue, or in the earth beneath. &c.

Grauen image, properly is that which is cut or carued with a toole, and meaneth any thing made by art.

But heere we muſt be warie. For it is not ſimply forbidden to carue or graue, then the Tabernacle had not beene ſo curiouſly wrought, nor Salomons Temple, but this is to be vnderſtood in Gods meaning, & as the faſhion of ſome was to vſe grauen images, to repreſent the true God by, or to worſhip him in them, or by occaſion of them: the which is heere forbidden, and no otherwiſe: ſo as when he ſaith no grauen image, he meaneth, to ſet out GOD, or worſhip God thereby, otherwiſe it is lawfull to graue.

Similitude, is likenes, which is heere ſet out, by the things the like whereof is forbidden.

Similitude is put for any repreſentation, either for the thing it ſelfe, or the repreſenting of it, by painting, embrodering, printing, yea for the likenes of it imagined in the minde, namely, to repreſent God, or worſhip him by it, otherwiſe it is not forbidden.

The things whereof the likeneſſe is forbidden, are in heauen aboue, earth beneath, the waters vnderunder the earth, that is indeede, of any creature, for in theſe places are all creatures, the heauens ſignifying the ayre, as well as the ſtarrie skie, ſo that birds, and ſuch like are meant.

Yea the manhoode of our Lord Ieſus Chriſts, and the Angels are meant. Whereby it may appeare, that the holy Ghoſt in likeneſſe of a Doue, nor the auncient of daies like an old man, ſhould be portreyed vntounto vsus.

The ſecond degree is, for not worſhipping theſe, & that in two branches, the firſt, not to bow downe to them, the other, not to ſerue them.

This to bow, is of geſture, and (as I take it) ſignifieth to p. 43fall downe groueling, in token of honour, and is put for any outward ſigne of bowing the knee or body, vncouering the head, &c.

The other of ſeruing, is by no outward deede, of marking our ſelues for them, ſpeaking in honour of them, kiſſing them, or any ſuch like, to ſhew the leaſt good reſpect of them.

So as that now it may appeare, the ſtrange manner of woſhipping of God is forbidden vnderunder one ſpeciall kinde, and the pure manner implyed thereby.

This ſtrange manner is forbidden vnderunder the name of grauen image, and likeneſſe of other things: 1 becauſe that in theſe, men did moſt offend: 2 and to theſe, our nature moſt carrieth vsus, as we ſee in the Iſraelites who would hauehave a likeneſſe: 3 and beſides, the Egyptians Temples vvere painted full of ſuch likeneſſes.

It would be too long to ſet downe, both ſtrange & pure worſhip: the pure ſhall ſerue, whereby wee may iudge of the other.

It is agreed by all, that there is ſome ſtraight rule of the pure worſhip of GOD, whereto it muſt be framed, from whence if it ſwarue, it cannot pleaſe God.

The rule of Gods pure worſhip, is his owne voyce, will, word, Eſay 29, 13. Coloſ. 2, 22. and that written and regiſtred in the Bible, & Canonicall bookes thereof: ſo as that whatſoeuer ſhall not hauehave warrant there-from, is not to be admitted.

So as that all heatheniſh Idols, all Iewiſh ceremonies ſince Chriſtes comming, muſt be remoued: yea all Romiſh pictures, croſſes, bleſſings, pilgrimages, reliques, ſingings, and ſuch like, not grounded on the word, muſt away.

All that the word teacheth for the pure manner of Gods worſhip, is either for the parts, or the properties of it.

The parts are, whereof the whole worſhip of God dooth conſiſt. And they be either more principall, or leſſe principall.

Principall are ſuch as cannot be left vnperformed: as is the Iealous, is one who is grieued for ſuſpition of diſhoneſtie in his married yoake-fellow, husband, or wife.

This ſome Interpreters thinke to be in GOD, as diuers times the word is ſo tranſlated by them, and that by occaſion of the mariage band betweene God and his Church, & likewiſe the force of iealouſie whē it doth reuenge. Which ſeemeth ſometimes to be in God.

Neuertheleſſe (be it with reuerence to all that thinke otherwiſe, with willingneſſe to be reformed if I erre) I think it is not ſo heere to be taken.

1 Iealous, and zealous, are not alwaies both, this word heere ſignifieth both.

2 Iealouſie is a fault, and not to be aſcribed to God.

3 Some very learned men, as Tremelius and Iunius, take it for zealous.

4 It muſt be that heere, from whence commeth viſiting the iniquitie of the fathers, &c. and ſhewing merciemercy, nowe iealouſie neuer ſheweth merciemercy.

I read it therefore a zealous God, that is, a God full of zeale, as Simon was called zelotes, or zelous.

Zeale is a moſt earneſt affection, or the great increaſe of any affection, louelove, anger, hatred: ſo as we heard before of Gods power, now we heare of his will, whereby he is moſt earneſt to performe whatſoeuer pleaſeth himſelfe. Ioel. 2, 18.

So as that in this zeale is, 1 preſentneſſe, that is, God now at this inſtant is zealous: 2 is earneſtneſſe, 3 is continuance, as a burning.

Now he that is ſuch a God, had neede be obeyed. God commaunding this, is ſo: therefore he muſt be obeyed.

For that ſome might doubt whether God be ſo, yea or no, God himſelfe proueth that by his zealous iuſtice, and zealous merciemercy.

His iuſtice, in that hee ſaith, viſiting the iniquitie of the Father vponupon the children, vppon the third generation, and vppon the fourth, of them that hate me.

Wherein we may conſider what he doth, & to whom.

p. 45He reſiteth the iniquitie of the fathers. Wherein is the action, the obiect. Action, viſiting. Obiect, iniquitie. Set out by the ſubiect of the fathers.

Viſiting, commeth of a Latine word to viſite: to viſite, is often to come to ſee, to take knowledge, and to iudge and doe thereafter, in which ſence wee vſe viſitation. So doth God proceede. Gene, 11, 5, Gene, 18, 21.

Now becauſe when God ſo commeth and findeth men faultie, he is wont to puniſh, therfore is viſiting ſometimes put for puniſhing, as pſalm, 89, 32. I will viſit their iniquitie with the rod, and theyr ſinnes with ſcourges. And of Dathan and Abiram. If theſe men be viſited after the viſitation, that is, the puniſhment of all men. Num: 16, 29. VVhereupon ſome tranſlate it heere, rendring, or repaying.

The obiect is iniquitie, that is ſinne, or breach of the law of God, and more ſpecially breach of this law: the which God neuer leaueth vnpuniſhed.

This iniquitie is further ſet out by the ſubiect in whom it is ſaid to be, that is, fathers and ancetors.

Thus much what God doth, now followeth to whom, vponupon the chyldren, or ſonnes, vponupon the third and fourth generation. Where we may ſee, vponupon whom, and how many.

He doth thus to the ſonnes and poſteritie.

Que. Doe children beare the puniſhment of theyr Fathers ſinnes?

Aun. Yea, of ſome, as of the firſt ſin of our firſt parents Adam and Eue, and likewiſe of ſuch actuall ſinnes as our fathers hauehave taught vsus to practiſe, otherwiſe not. For better vnderſtanding whereof know, that in ſin we may conſider the fault againſt God, and the puniſhment, whereby God is wont to ſhew his diſpleaſure. Whereſoeuer the fault is, the puniſhment is deſerued.

Puniſhments are ſpirituall, or temporall, and of this life.

Spirituall, hindering one frō euerlaſting ſaluation: theſe doth neuer God bring vppon any, but for his owne fault: and therefore originall corruption, is partly our own fault, becauſe we are part of Adam.

Of this lfie are ſuch as doe not hinder a mans ſaluation, and befall the godly and wicked both alike, and are to the godly many times profitable.

Now indeede ſometimes by occaſion of others, the godly feele ſome outward ſmart, but ſtill with Gods louelove, ſo as ſuch ſufferings, are no puniſhments, but exerciſes and benefits, and therefore God neuer puniſheth in anger other mens ſinnes in vsus, but ſuch as we hauehave and learne from thē.

Now for that idolatry is learned by parents for the moſt part, therefore God ſheweth, that the dutie which children owe to their parents, ſhall not excuſe them if they learne idolatrie and falſe worſhip of God from theyr fathers.

Now all this while, no certaine puniſhment is named, that the offenders might feare all, neither is time mentioned, that euer puniſhment might be looked for.

How many this puniſhment concerneth, is vponupon the third and fourth generation of them that hate me.

Where firſt we muſt remember, that this doth not ſtretch (as partly we ſaw before) but to ſuch as hate GOD, that is who breake this commaundement: ſo as that wee may ſee, all breakers of Gods commaundements, in ſome ſort doe hate God, vnderunder what pretence ſoeuer it be.

And that it reacheth to the third & fourth generation, that is I take it, to any that doe breake this commaundement, ſome named for all: thus wee ſee how God deſtroyed the Canaanites, &c.

This manner of ſpeech is vſed, 1 to teach vsus, that this kinde of ſin is often conueied, by parents to children.

2 That parents ſhould be carefull to inſtruct theyr children in the pure worſhip of God.

3 That children, if they meane to be free from Gods puniſhments, ſhould eſpecially ſeeke from their parents, to learne to worſhip God purely.

So as that it is much for the worſhipping of God of what parents one commeth: and heere wee may learne to aunſwere the Papiſts, what we ſhould thinke of their ancetors and ours, who died in Papiſtrie. For wee ſee that three or p. 46foure generations may hate God.

Thus much for Gods zeale in his iuſtice, now followeth his zeale in his mercy, ſhewing mercy to thouſands that louelove me, and keepe my commaundements.

Where we may ſee what he doth, and to whom.

He ſheweth mercy, that is, forgiueth their ſinnes, beſtoweth ſundry fauours of this life, and of that which is to come, as in Abraham, Iſaac, Iacob, Dauid, not for their vvorkes, but as the word is, for his merciemercy.

But ſome may ſay, how is this true, ſeeing that many idolaters floriſh? and true worſhippers of God are puniſhed?

Though Idolaters ſcape heere, they are puniſhed heereafter, and though the godly heere are vnderunder the croſſe, yet are they in Gods fauour, and ſhall enioy him for euer afterward.

Thus much for this ſecond commaundement, and the manner of worſhipping the true God.

¶ Commaundement. 3.

Now followeth the end in the third commaundement, wherein is ſet downe, not onelyonly the end of the worſhip of God, but of all other duties whatſoeuer.

The ſumme of all which is, commaunding to purely vſe the Name of God, and forbidding the contrary, and that in the charge, and the reaſon or ſanction.

The charge is, Thou ſhalt not take the Name of the Lord thy GOD in vaine. Wherein is forbidden the taking of the Name of the Lord in vaine.

Gods Name is himſelfe, & he is his Name, ſo often hauehave we in the ſcriptures, hallowed be thy Name, that is thy ſelfe, call vponupon the Name of the Lord, that is himſelfe. And it ſetteth out vntounto vsus his eſſence, and diuine beeing: his titles, or ſurnames, as God, Father, Sonne, and holy Ghoſt, Lord, Ieſus Chriſt: all his attributes, as omnipotent, mercifull, &c, his word, written, ſpoken, read, heard: his workes of firſt creation, of gouernment, in iuſtice, or mercy, any of his holy ordinances. &c.

Thou ſhalt not take, thou, that is none, ſhalt not, that is, muſt whereto is counted happines. Pſalm, 32, 1. Rom, 4, 7. And though no particuler puniſhment ſhould folow, yet impunitie is puniſhment enough. God is greatly angry (ſaith one) when he is not angry, that is, correcteth not. And an hard hart, is puniſhment enough. So as that a man may be grieuouſly puniſhed, and not feele it.

How grieuouſly GOD puniſheth this ſinne, looke Zachary 5.2, 4. Leuit. 24.16. Num. 5, 27.

The certaintie of the puniſhment appeareth by the manner of ſpeech, counting guiltleſſe, hee will not hold guiltleſſe, that is, at no hand will he hold guiltleſſe.

Beſides, in this threatning of puniſhment, no time is prefixed, that offenders may feare alwaies, for indeede ſuddainly many times doth God come vppon the wicked. 2. Pet, 2, 3, as to Sodom and Gomorh, to Balthaſer, Dan. 5, Herod, Acts, 12, 22, to Ananias & Sapphira, Acts, 5, &c.

Furthermore, no kinde of puniſhment is named (as before) that we may looke for all.

Laſt of all, there is no exception of perſon, eueryevery one offending, ſhall be puniſhed. Heereupon we might do well to take heede we doe not offend in this kind.

The moſt vſuall groſſe way of offending here, is by vnlawfull ſwearing. Vnlawfull ſwearing, is forſwearing, or vaine ſwearing.

Forſwearing, is ſwearing to a thing which is not true, and that moſt commonly againſt a mans owne knowledge.

This we may the better take heede of, 1 if wee vſe not to lie. He that will often lie, will forſweare.

2 If we accuſtome not our ſelues to ſweare vainely.

3 If we remember that in eueryevery falſe oath wee curſe our ſelues.

4 If we bethinke of the grieuous iudgements which hauehave befallen periured parties.

Vaine ſwearing is, though the thing be true, yet it be not vponupon iuſt occaſion.

This may we auoyde, 1 if wee keepe our mouth as with bit and bridle.

p. 482 Pray againſt our cuſtome of ſwearing.

3 Forbeare it to day, we may better forbeare it to morrow.

4 Get ſome to admoniſh you when you ſweare.

5 Vſe your tongue to the praiſes of God.

But ſome man may ſay, they will not belieue me, may I not ſweare then?

I aunſwere, vſe to ſpeake grauely alwaies, they will belieue you. Our light and ieſting ſpeech leſſeneth our credit, but if they will not belieue, it is their ſin, into fellowſhip whereof by ſwearing you muſt not be drawne.

Men likewiſe offend, which is not ſo much marked, in abuſe, (to the diſhonour of God) of other creatures & ordinaunces of GOD, the which are compriſed vnderunder his Name.

Wherfore it is good to doe all we can by direction of the word: 2 without it not to be haſtie: 3 in no caſe to do only as the common ſort doe: 4 and if any ſhould be imitated, they are the moſt wiſe and godly: 5 marke what vſage is more to and with the knowledge and worſhip of God, cleaue to that, others auoyde.

¶ Commaundement. 4.

Thus much for the end of worſhipping God, now followeth the time and place in the 4 commaundement. verſe 8, 9, 10, 11.

Which is touching keeping holy the Sabath day, wherein is the preparation to it, and the commaundement it ſelfe.

The preparation in the word remember. This remember in the Hebrew, is ſuch a word as may ſignifie, to call to mind ſomewhat before, or to keepe in minde ſomewhat for after, and ſometimes both, as it may heere in this place be taken. For this ordinance of God was long before, and was to laſt for afterward. And by this memorandum we are put in minde:

1 Of our naturall forgetfulnes of this commaundement.

2 Of the excellencie and worth of it, ſo as that God ſaith, Ezech, 20, 20. the Sabbaths being ſanctified, ſhalbe a ſigne betweene the people and him, that they may know that he is the Lord their God. In ſo much as Ieremy, 17, 24, If they ſanctifie the Sabbaths, then ſhall the Kings and the Princes enter in at the gates of the Citty (of Ieruſalem) and ſhall ſit vppon the throne of Dauid, and ſhall ride vppon Chariots, and vppon horſes, both they and theyr Princes, the men of Iudah, and the inhabitants of Ieruſalem. &c. Looke the place, ſo as that the godly hauehave made great account alwaies of this commaundement.

3 Of the inſtitution of it in Paradiſe, after the creation, as beeing before the great number of ceremonies, and euen in mans innocencie.

4 To prepare our ſelues, for the due keeping of it, ſo Exodus 16, 24.

This preparation is, 1 by diſpatch of our worldly buſineſſes for the weeke paſt, the night before.

2 Spending the ſixe working dayes ſo, that with ioy wee may keepe the Sabbath holy.

Thus much for the preparation remember. The cōmandement it ſelfe followeth in the reſt, and this commaundement is ſhortly ſet downe, or further declared. Shortly ſet downe, keepe the Sabbaeth day holy.

This, as other commaundements, hath the perſon, the dutie.

The perſon thou, as eueryevery one, ſo eſpecially Gouernours, as may appeare in that ones ſonne & daughter muſt ſo do: a patterne whereof we hauehave in Nebemiah, 13.

The dutie, as others, hath obiect. act.

Obiect, is whereabout the act and practiſe is to be. That heere is, the Sabbath day.

Day, is naturall, or artificiall: naturall is the ſpace of 24. houres equall, from euening to euening, or ſunne to ſunne.

Artificiall, is from the light riſing, to the ſetting. I take it that artificiall day is here meant: and though the Iewes did count their Sabbath from euening to euening, yet it vvas but as they counted theyr other naturall dayes, not to be vp and wake all the night, no more then theyr bodyes vvill beare. And becauſe ſome bodily reſt is neceſſary, & alowed, p. 49therefore though the night belong to the day, to make it whole naturall, yet I iudge it was no more to be kept holy then the working dayes working: ſo as that day, is the light, and ſo much of the night as may be ſpared without hurting the body.

This day ſignifieth it ſelfe wholy, and eueryevery houre and euen minute thereof, as the creature without hurt to it ſelfe and other can performe.

But this day is not eueryevery, but the ſabbath. Sabbath of it ſelfe dooth ſignifie reſt, or time of reſt. Heere it is put for a day ſpecially ſet a part for reſt, as the particle ha in the Hebrew, and the affixe ſheweth.

Among the Iewes were ſundry ſuch times, as of yeeres, of weekes, of dayes, all which they were to keepe. Alſo among their daies, ſome did not ſo often returne, ſome did returne in eueryevery ſeauen daies, which day dooth manifeſtlie appeare to be meant heere, as by repeating of the dayes of creation, the dayes of worke, &c. is manifeſt. This is the obiect, the act followeth: keepe it holy, in one word ſanctifie it, both are one.

To ſanctifie or halow, doth ſignifie diuerſly. 1 To make a thing holy, by putting holineſſe into it morallie.

2 To acknowledge a thing holy. 3 To appoint a thing to holy, religious, honeſt vſes. 4 To vſe thinges to thoſe good vſes wherefore they are appointed.

This day hath no more holines in it ſelfe then any other, that for it ſelfe it might be counted more holy then other, onelyonly God hath appointed it to holy vſes aboue others, and would hauehave vsus vſe it thereunto.

Now followeth the further deelaration of this commandement. verſe, 9, 10, 11, and that by way of expoſition, or confirmation. By expoſition, verſe, 9, 10. Wherein God himſelfe ſheweth his meaning in the commaundement. Where becauſe mention was made of a day, and keeping holy, he ſheweth what day he meaneth, and what by keeping holy. Day, is the ſeauenth after ſixe, wherin they may (and vnleſſe iuſt cauſe hinder) they muſt worke.

ties be of charitie and kindneſſe to man, or beaſt, or other creatures, and can neither be well done, before, or after.

Now then, if worke be forbidden, much more ieſt, playing, ſinning.

There are forbidden a mans owne ſelfe, or any other by his authoritie, or ſuffering.

Ones wife is not named, becauſe ſhee is preſumed to be himſelfe, that whatſoeuer is forbidden him, muſt be known to be forbidden her.

Sonne, or daughter, none to whom wee carrie moſt tender affection, and ſo might winke at them.

Man ſeruaunt, or maide, whom thou mighteſt hauehave vſe for to ſet about buſineſſe.

Beast, eſpecially the labouring beaſt, as oxe, aſſe, horſe.

Que. Hath God care ouer beaſts?

Aun. Yea, for mens ſake, leaſt men by tending the beaſt in their labour, might be occaſioned to breake the ſabbath. Whereuppon wee muſt know, that not onelyonly beaſts, but whatſoeuer may neede mans help, as mill, boat, &c. ſhould ſtay.

Some exception muſt be made, in regard of warre, or a long voiage vponupon the ſea, or riding poſt for the Commonwealths great good.

Stranger, properly, Proſelite, one who is wone to the Iewiſh religion, others are not ſo to be vrged.

Marke that any ouer others, are to cauſe all theyrs to keepe holy this day.

Thus much for the expoſition of the commandement, the confirmation followeth. Wherein are reaſons to inforce to the obedience thereof: the firſt whereof is, God requireth but one of ſeauen, therefore good reaſon is it that wee ſhould obey.

2 God requireth no more then that which himſelfe hath done, therefore ought men to doe ſo. GOD reſteth from creating, not from gouerning: from making new kindes, not ſinguler things.

3 GOD hath bleſſed and halowed this day to this end, p. 51therefore it muſt be kept.

Thus hauehave wee the commaundement ſhortly laid open, but all this while heere is nothing of the place.

The place of Gods worſhip is eueryevery where, neuertheleſſe, the publique muſt be in publique place, which becauſe it was tied to the Arke, and was flitting at this time when the Law was giuen, is not mentioned, yet was it ſet ſo, as whoſoeuer ſhould publiquely worſhip God elſwhere then there, did offend. Such places were the Tabernacle, the Temple of Ieruſalem, the Sinagogue. We hauehave Temples.

But indeede this muſt be remembred, none is tied ſo to any place, as the Iewes were to Ieruſalem, becauſe the temple there, was a type of Chriſt, without whō nothing could pleaſe God: and yet againe worſhip as in time, muſt be in place.

So as that in time of publique, pure, and ſound worſhip of GOD, publique places muſt be reſorted vntounto, neither muſt men tary at home, or haunt corners.

But put caſe ſome notorious ſinners reſort thether, ought not I then to forbeare?

Aun. No, other mens ſinnes, if I conſent not to them, ſhall not hurt me.

It may further be demaunded, whether a man be tyed to his owne Pariſh?

Aun. Indeede pariſhes were diſtinguiſhed by men, neuertheleſſe not to be neglected, when conueniently for diſtance of place one may reſort vntounto them, and there be in them ſufficient meanes to ſaluation, and no other iuſt cauſe reſtrayning.

So then publique time muſt likewiſe hauehave publique places, in eſtabliſhed, and peaceable Churches.

By all this hetherto we may perceiue, Gods meaning is to hauehave all publique duties of his worſhip, to be performed in due ſort.

All duties belonging to the Sabbath, are either before it, or on it. Duties before it are:

1 To deſire the Sabbath, for the duties of the Sabbath. Eſay, 58, 13, 14, and therefore Amos blameth thoſe, who wiſh the Sabbath gone, that they may ſet forth corne, &c.

2 Diſpatch of all buſineſſe (as much as in vsus lieth) that neither the reſt, nor holineſſe of the Sabbath be hindered. Exod. 16, 23, 29. Iohn, 19, 31.

3 That the weeke dayes duties do not drown our minds, but that we may freely, and cheerefully attend the worſhip of God. This ſhall we doe:

1 Vſing the world, as not abuſing it. 1, Cor, 7, 31.

2 Taking heed of grieuous ſinnes which harden the hart.

3 Hauing daily exerciſe in the word, and prayer.

On the day are ſundry duties, which before I name this muſt be remembred, that,

1 All Iewiſh ſuperſtition muſt be remoued. The Iewes will not roaſt an apple, peele an onyon, kill a flea, ſnuffe a candle on this day, but hire others to doe thus for them.

It may be demaunded what ſhould be thought of him who gathered ſticks. Num. 15, 32.

Anſw. Though the thing ſeeme ſmall, it was very great, beeing done vppon contempt.

Que. But what for making fire?

Aun. That none which hindereth the ſanctification of this day, ſhould be made.

2 We muſt not iudge this commaundement as ceremoniall, beeing before the fall. Gene, 2, 2, 3.

3 Wee muſt hauehave more care of the ſanctification of this day, then the bodily reſt.

4 This day is as much to be ſpent in the duties of Gods worſhip, as other dayes in our owne workes: the manner of ſpeech for both, is all one: 2 worſhipping of GOD is more neceſſarie: 3 the time ſhorter.

Now then the duties vponupon this day may be conſidered, as they are of preparation to duties, or practiſe of duties.

Helping to preparation is, 1 riſing early in the morning, … ſober and graue attire, not crauing too much time in putting on, or making too gay ſhew: 3 moderate eating and p. 52drinking.

The preparation it ſelfe is, as to the beginning of this law.

The practiſe of duties, is according to the kinds of duties.

Some duties are publique, others priuate.

Publique duties are ſuch as muſt be performed by the whole great aſſembly, in the common place for Gods worſhip. Whereof we may conſider the properties, and the number.

They muſt be 1 ioyntly of all together, ſo as that in one voice: all the eares & harts preſent are to attend. So as that in publique, none muſt hauehave his priuate deuotions, otherwiſe then the aſſembly.

2 They muſt be from the beginning to the end, men muſt not come ſlackly after beginning, nor depart till the end, and that aſſembly be diſcharged.

3 There muſt be all ſilence and attention.

The publique duties themſelues are: 1 of the word of God read and preached.

The word read is the Canonicall ſcriptures by peece-meale recited, ſo as that (if it were poſſible) in a yere of ſuch competent time, they might all be paſſed thorough.

The word preached, is the ſcriptures plainly opened and applied, to the neceſſary vſes of the hearers vntounto ſaluation. This all that we may, we muſt procure.

He that meaneth to profit by the word preached, 1 muſt bring a teachable minde, 2 muſt pray for a bleſſing vppon himſelfe: 3 muſt diligently marke the heads & proofes: 4 exerciſe himſelfe in it afterward.

2 Making of prayer, and giuing of thanks to God in the name of Chriſt, in faith, in louelove, in feeling of our wants, not onelyonly for our ſelues, but others, with endeuour in meanes.

3 Celebrating ſacraments, not onelyonly partaking the Lords Supper, but beeing preſent at Baptiſme, conſidering our ſelues in the preſent infant, examining our ſelues whether we finde the fruite of our Baptiſme …ea or no.

4 Gathering, that is, laying a ſide ſomwhat for the poore. 1, Cor, 16, 1.

can fully be performed, ſo as that likewiſe all other muſt be doone in it.

The meaſure is, as thy ſelfe.

We muſt remember louelove is ordinate, or inordinate. Inordinate is, which neither hath iuſt cauſe to moue it, nor due meaſure in it.

Ordinate is, which hath both: this onelyonly is vnderſtood, ſo as louing our ſelues well, wee muſt louelove other folkes likewiſe.

But it may be demaunded, is there no difference, between good louelove of my ſelfe, and others?

Aun. Both muſt be ſincere, earneſt, working, perpetuall, wiſe. But I begin with my ſelfe, and things being alike, I louelove my ſelfe in greater meaſure.

Hetherto the ſumme of the ſecond table, which Chriſt commendeth, in that hee ſaith it is like to the other: 1 hard to be kept, 2 neceſſary, 3 profitable: wherupon & the former, the Law and the Prophets doe depend: that is, are chiefly ſpent in ſetting downe the duties contained therein.

The commaundements themſelues of the ſecond Table follow, requiring all duties of all ſorts to men, and theſe are of practiſe and act, or of motion, and firſt thought.

Practiſe or act, ſignifieth ſuch as are with conſent, and theſe are, verſe 12, 13, 14, 15, 16. whereof as the perſons towards whom they muſt be practiſed are diuers, ſo are the kinds.

The perſons are ſuperiors, or betters, and others.

Duties in reſpect of betters are commaunded, verſe 12. before the reſt, to ſhew that publique muſt be preferred before priuate.

The commaundement requiring theſe duties, is the firſt with promiſe, Ephe. 6, 2, ſhewing ſome ſpeciall regard that ought to be had thereof.

One may doubt howe this ſhould be true, ſince all commaundements, if they be kept, hauehave promiſe of life, and againe, ſeeing the ſecond commaundement likewiſe hath promiſe of merciemercy to thouſands. &c.

p. 54But we are to aunſwere, that Paule in calling it the firſt, he meaneth the firſt of the ſecond table, and the firſt which hath particuler promiſe: the commaundements all, and ſo the ſecond, hauehave a generall and indefinite promiſe.

This commaundement chargeth to honour Parents, and forbiddeth the contrary. It hath two parts, the dutie, the promiſe.

The dutie is, honour thy father, and thy mother. The promiſe in the reſt. The dutie ſetteth out the parties, and the thing.

The parties honouring, to be honoured. The partie honouring, or who is to honour, thou, that is eueryevery one, as before, noble as well as others, great men as well as others. So did Salomon honour his mother though hee were a King, 1, Kings, 2, 19. ſo did Ioſeph his parents, hee beeing a great Prince. This muſt be thought of for all practiſes of honor.

The parties to be honoured, father & mother. Who ſignifie all other ſuperiors whatſoeuer: whom God thus calleth, to teach all ſuperiors to be affected to theyr inferiors, as parents to children, in which meaning, the Romans called their chiefe men fathers: and withall, to teach inferiors in what kindneſſe they are to performe dutie, to wit, as children doe to Parents.

But Chriſt forbiddeth, Math, 23, 9, to call any man Father.

Aunſ. Chriſtes ſpeech muſt be taken in his owne meaning. Hee meaneth heere, father in that ſence it was vſed among the Phariſees, and ſuch as would be counted learned: So elſe where dooth Chriſt ſpeake, fitting himſelfe to the conceits of his hearers, as Iohn, 5, 31, If I ſhould beare witnes of my ſelfe, my witneſſe were not true. That is, if I were as you ſuppoſe mee to be. So likewiſe, Iohn 7, 16, My doctrine is not mine, that is, as you take me to be a meere man, &c. After the ſame ſort forbiddeth he to call father.

The Iewes and Phariſees vſed this as a ſwelling title, being deſirous to be called in Hebrew, Abothemi, that is, our Fathers: as the holy Father the Pope, ſo the Romiſh prieſts are Prince. &c.

4 Then may ſuperiors looke for all duties with a good hart, when themſelues performe theirs.

Firſt among all are naturall parents. Their duties are ioyntly,

1 Before euer they hauehave children, to endeauour themſelues to be in the couenaunt of God, that their chyldren ſo may be, elſe are they butchers of their children, before they be breeders; out of Gods couenant, better not to be. Other parents, one calleth, parents of dirt.

Parents are in the couenaunt, when they belieue in Chriſt and are baptiſed.

2 They muſt mary in the Lord. Children in whoredome are branded with perpetuall infamie.

Thoſe marry in the Lord, when both profeſſing true religion, hauehave parents conſent, and holily doe conſumate & ſolemnize mariage, wherein the children are begotten.

3 Such children as God ſhall giuegive, they muſt conſecrate to the Lord, as Hanna did Samuell, & it is like, Eunica did Timotheus. Eſpecially God required the firſt borne.

4 Aſloone as may be conueniently, they muſt procure them to be baptiſed, in the preſence of faithfull witneſſes. Eſay, 8, 2.

5 All their life long, they muſt giuegive their children good example.

As their childrens yeeres will beare, they muſt bring thē vp in nurture, and inſtruction of the Lord. Ephe, 6, 3.

And firſt acquaint them with the grounds of truth, neceſſary to ſaluation, 1 at home: 2 bringing them to publique aſſemblies: 3 looking that they behaue themſelues well there.

Secondly, as ſoone as may be to breake them of theyr corrupt deſires. The neglect of this, marred Ophni and Phineas, Elies ſonnes, Adoniah & Abſolon, Dauids ſonnes.

Thirdly, to invre them to doe things, rather for to pleaſe God, then for flattering, or gifts.

Fourthly, they muſt not make them too gay in coates, p. 56but allow them conuenient diet and attire.

Fiftly at leaſt let them learne to write and read.

7 They muſt pray for their children.

8 They muſt obſerue their childrens diſpoſitions and gifts, and thereafter prepare them to ſuch a kind of life and calling, as they ſhall be fitteſt for Gods glory, & the common good, taking heede of idleneſſe, and euill companie.

9 They muſt hauehave a care in due time to prouide meete mariages for them.

In dooing all theſe, as the fathers gifts are commonly the greater, ſo the greater muſt his endeuour be.

But in any caſe this muſt be looked vntounto, that the parents be not deuided, that that one doth, both muſt doe, one muſt not cocker againſt the other: one neuer mar what the other maketh. This is a common fault this way.

The mother ſhe hath her peculiar: 1 to nurſe her owne child if well ſhe may, otherwiſe, to get a godly, wholſome and carefull nurſe: 2 to teach it at home in the tender yeres, 3 to looke to the cleanlineſſe and handſomneſſe of it.

All theſe ſame things ſhould others doe, who are in the place of naturall parents.

Parents by ſpirituall office, follow father and mother.

Father as before, ſo was Paule to the Corinthians, 1, 4, 5, to Timotheus, 1, 1, 2, to Titus, 1, 3, to Philemon, 19.

Such an one is hee who is ſet ouer vsus in the Lord, enabled with gifts, endeuouring the ſauing of ſoules. Whoſe labors if God bleſſe, he is more then a father. By fathers we be, by ſuch we bleſſedly ſhall be, though it be GOD who is the chiefe worker. Thus was Elias to Elizeus, Elizeus to king Ioas.

One who endeauoureth this way, muſt be in ſauing doctrine, deliuering it eaſily to be vnderſtood, as particularlie as may be, beſides prayer, and continuance in all.

Mother is the Church, Gala, 4, 26, out of the which there is no ſaluation: ſo that hee hath not God his father, vvho hath not the Church his mother. This is the Catholique Apoſtolique Church, built vppon the Apoſtles and Prophets,

Aunſw. Before I doe it, I muſt out of the word of God be perſwaded of the lawfulneſſe of it, and not doe it doubtingly, then is it ſin.

2 I muſt take heede of giuing ſcandall.

But what if ſearching to finde out the nature of the thing commaunded, I cannot finde it out in the particuler, as my Prince commaunding mee to aſſiſt the diſtreſſed King of Portugall, I ſee no further into it.

Aun. I thinke I not onelyonly may, but ſhould be perſwaded of the lawfulneſſe of it. In this caſe I take it rather to be the Commaunders fault, if there be any, then the obeyers.

The kinde of the thing heere mentioned, is honor, ſhewing all manner of due reſpect, eueryevery way in the higheſt degree.

Honour conteineth all other duties in it, and is if wee ſhould ſpeake as it is, praiſe-much increaſed and enlarged, declared by all other tokens.

In this place, according to the ſundry parties to whom it belongeth, it is diuers to all & euerie, it is as much as is due. We may conſider of it as generall, or ſpeciall.

Generall, wee may call that which belongeth to all parents, and this is manifold.

1 To iudge that they ought to be honoured, for that excellencie God hath put vponupon them. Rom, 1, 13.

2 To iudge them better then our ſelues in that behalfe. Phil. 2.3. Rom, 12, 10.

3 Purpoſe to ſhew them honour in all things.

4 Commendable ſhamefaſtneſſe in their preſence. Iob, 29, 20, 21, 22, which ariſeth from the conſcience of our owne vnworthineſſe, in compariſon of thoſe who are our betters.

5 Care in all things to hide their infirmities. Gene, 9, 22, 23, 24. We ſee how that diſpleaſed God.

Infirmities ſhould neither make vsus ſhew leſſe honor, nor procure vsus to tell them to others.

6 We muſt pray for them, and giuegive thankes, 1, Tim. 2, 2.

p. 587 Shew all reuerent behauiour, to bewray our inward reuerencing of them, and to cauſe others ſo to doe: and that according to the word of GOD, and honeſt cuſtomes of our country, as 1 to ſtand, and not to ſit. Leuiticus, 19, 32. 2 to be vncouered: 3 to be ſilent and forbeare noiſe: 4 to giuegive honourable titles.

But what meaneth that, Iob. 32, 22. I may not giuegive titles, least my Maker ſhould take me away ſuddainly.

Aun. It is meant of flattering and gloſing titles. Therefore mark how Sarah called her husband Lord, Elizeus Elias father, Ioas Elizeus, and ſuch like: therefore were the children torne in peeces by Beares for calling bald-head.

5 We muſt preuent their good deſires as farre as we may know them, and not ſtay to ſhewe dutie till it be demaunded.

6 Countenaunce, geſture, gate, attire, &c, muſt be thereafter.

Speciall followeth, and is particular, or proper.

Particuler, which agreeth to ſome, but not to eueryevery kind and partie. Therefore to naturall parents, gardians, magiſtrates, maiſters, paſtors.

1 Care to pleaſe euen the froward: 2 obedience to theyr commaundements: 3 to hauehave a care as wel what they think of vsus, as what they doe to vsus: 4 to yeelde to their corrections, without aunſwering againe: 5 to relieue them in their wants. Chriſt blameth ſuch, who vnderunder pretence to giuegive to the offerings of God, gaue not to their parents: it is true of others.

6 Not to diſpoſe of our ſelues in mariage, without due reſpect of eueryevery of them, as the word of God requireth: 7 when we are out of their iuriſdiction, to keepe an honorable conceipt and affection to them. So did Heſter 2, 20.

Proper honour remaineth, which belongeth to ſome one kinde.

And firſt to the naturall parents belongeth the common and particuler honour in greater meaſure, ſo as not onelyonly he that ſtriketh his father, Exod, 21, 15, but alſo hee vvho curſeth his father ſhould die, Exod, 21, 17. Looke Prou. 30, 17.

The Mother bare, the father and ſhee brought vp, beare their infirmities, relieue theyr wants more then others.

To the ſpirituall father, 1, Theſſ. 5, 13, to hauehave them in ſinguler louelove for theyr workes ſake. Yea, Gala, 4, 15, that they would hauehave beene contented to plucke out their own eyes. &c.

This is called 1, Tim, 5, 17, double honour, which Chryſostome vnderſtandeth for reuerence and things neceſſarie for life.

I thinke wee ſhould not be curious about the number. Double ſignifieth much, and great honour: ſo the Spirit doubled, or a double portion, 2, Kings, 2, 9, ſignifieth very much, as the firſt borne was to hauehave a double portion.

All this honour is, that the Paſtor may with more authoritie preach the word, and that the people with more fruite might heare it.

The firſt is, that the ſpirituall father may be without feare. 1, Cor, 16, 10. which is to be deliuered from vnreaſonable and captious men.

Second, that hee who is taught in the word, make him who taught him, partaker of all his goods, Gala, 6, 6, thus were the Leuits prouided for.

The third, Rom: 16, 4, that they aduenture to maintaine the preachers, though it be ſometimes to endanger themſelues.

The fourth, not to receiue an occaſion againſt them, but vnderunder two or three witneſſes. 1, Tim, 5, 19.

The fift, to vſe them more ſecretly in caſes of conſcience, then we will others.

To our ſpirituall mother we owe: 1 to iudge that ſhee is the keeper, witneſſer, interpreter of the Scriptures, & that the authoritie of the Church hangeth vponupon the ſcriptures, the ſcriptures not vponupon the Church.

2 We muſt keepe the peace of the Church. 3 We muſt not depart from the Church, if it hold the foundation. 4 p. 59We muſt duly reuerence the iuſt cenſures of the Church.

To the father of the country, that is the Soueraigne, 1 not to curſe him in our thought, nor in our bed-chamber.

2 To take lawes and money of his making: 3 to be armed at his commaundement.

To the inferior Magiſtrate, to aſſiſt him for the execution of iuſtice.

All ſchollers, of neuer ſo high or great place, muſt yeelde all ſeemely dutie to theyr Teachers.

Wiues owe to theyr husbandes ſubiection, Ephe, 5, 24, ſubmiſſion, 22, as to the Lord, this is comlie, Colo, 3, 18, and is from that lawe, Gene, 3, 16. in the generall honour which was ſpoken of before. For indeed the wife is the glorie of the man, 1, Cor, 11, 7, that is, ſhe ought to doe to her husbands glory rather then her owne, and that in her attire, and ſuch things, which while they are coſtlier or gayer then their husbands, is to his diſhonour, if it be with neglect of his commaundement to the contrary, with impayring his eſtate, leeſing his authoritie ouer her.

To the nurce we muſt not be vnkind.

Maiſters muſt hauehave theyr honour of fidelitie, and counſell-keeping. Looke vponupon Abrahams ſeruaunt, Gene, 24, VponUpon Ioſeph in Egypt, before he was in priſon, when hee was in fauor with Pharaoh, looke vponupon Iacob with Laban.

Let old men hauehave theyr due of experience, neuer to vpbraide them with the faultes of age. Looke Iob, 32, 6, 7.

To them who excell vsus in gifts this honour is due: 1 that we in honeſt and plaine meaning acknowledge ſuch gifts, without hiding, leſſening, deprauing.

2 We muſt thanke God for them.

3 We muſt imitate them as farre as our kinde of life will ſuffer.

4 Wee muſt incourage all we can, thoſe, in whom ſuch gifts are.

To ſuch as excell vsus in blood, we muſt yeeld that which the lawe, and our country cuſtomes and curteſies affoord.

Thus much for the thing.

A queſtion may be, whether a man may giuegive ouer, and not take the honour due vntounto him?

Aunſwer. The honour is commaunded by GOD, and therefore none may releaſe it but God.

Queſt. What if one be a childe one way, and a Father another way?

Aun. He muſt giuegive and take honour accordingly.

Queſt. Muſt this honour once giuen, continue the ſame to the ſame partie?

Aunſw. No longer then hee continueth in ſuch a kind a Father.

Thus far hath beene the dutie, the promiſe followeth: the which is not read alike by all Interpreters.

The word which is tranſlated that thy dayes may be prolonged, may be taken paſſiuely, or actiuely. Paſſiuely, as ſome other words, Iob, 4, 19. Luke 16, 19, in which ſence ſome take it heere.

Actiuely, that they may prolong, in ſuch ſence ſpeaketh Paule, 1, Tim, 4, 16. Iam: 5, 20, Acts, 26, 18.

Thus it ſeemeth to be taken heere, as it is elſe-where, and as ſome learned men thinke: wherefore let vsus reade it, that they may prolong thy dayes, &c.

Wherein we may conſider the kinde of the gift, and the meanes of it.

The kinde of the gift is, prolonging of daies, vponupon the land which the Lord thy God giueth thee.

The meanes are, parents.

In the kinde is the naming of the gift, and ſetting out of it. It is named, prolonging of dayes, ſet out by the Land which the Lord giueth.

The chiefe thing is dayes, ſet out by prolonging.

Dayes, by an vſuall manner of ſpeech in ſcriptures, ſignifie time, becauſe a day was the firſt ſenſible diſtinction of time.

Now, though nothing elſe be named, ſomewhat muſt be vnderſtood, for onelyonly to hauehave dayes may be no great fauour, as in all of them to be in death.

p. 60Hee meaneth therefore dayes of life naturall, ciuill, not onelyonly ſo, for though a man had neuer ſo many daies, yet liue in ſickneſſe, want, diſgrace, his increaſed dayes ſhould increaſe his woe.

Hee meaneth therefore dayes of life floriſhing in good health, and outward fauours of God, as Eſay, 65, 20, 21. for indeed life is not to liue, but to be in good health.

Prolonging, is not a lengthening aboue the appointed time, but granting from the firſt a long time of life.

So that now this prolonging of daies, is the floriſhing condition of any ſtate, familie, or perſon, wherein is quietneſſe, and peace, 1, Tim, 2, 2, Wealth, Rom, 13, 4. Somewhat may appeare by the contrary, Eſay, 3, 4, 5, 13, & Pro. 30, 17.

1 It muſt be remembred, this promiſe is not made for the defect of the former dutie performed, but vponupon Gods own meere merciemercy, to ſhew how acceptable the dutie is.

2 We are not to iudge alwaies of the fauour of GOD to ſaluation, by this benefit, for ſometimes it is beſtowed vponupon the wicked: nor on the cōtrary to thinke that where it is not, that therefore there Gods diſpleaſure to damnation is.

But then may we iudge, that wee are in good eſtate with it, if in it we profit in all-ſauing graces, if we vſe long life to make vsus approch the neerer to heauen, and likewiſe vſe it to the good of the Church.

3 This gift is not generall and perpetuall, but as GOD ſeeth it expedient for vsus, wherefore, if the queſtion be asked, why God alwaies doth not giuegive to the godly long life heere, it may be aunſwered, it is becauſe that God doth ſee that it is not the beſt for them.

Againe, this promiſe is more for a ſtate in generall of a kingdome, country, or corporation, where this duetie is performed, that it ſhall floriſh, then that eueryevery ſpeciall perſon ſhall hauehave long life.

Beſides, if God while hee promiſeth long life, giuegive euerlaſting life, he breaketh not his promiſe.

Hetherto the gift named, the ſetting out of it further followeth, vponupon the Land which the Lord thy God giueth thee.

Where mention is made of a Land, and the giuer thereof.

This Land no doubt was the land of Canaan, which God promiſed to his people when they came out of Egipt vnderunder Moſes conduct, and afterward gaue it vntounto them by Ioſhua, wherein they afterward continued, vntil they were carried captiue elſwhere. Yet ſo as that it is true of any land where God ſetteth his people, yea any Citty, Towne, or houſe.

Now this land aboue others is mentioned, becauſe it was a ſacrament of the heauenly Land. So as that:

Godlineſſe hath the promiſe of this, and that life which is to come.

In outward benefits of this life, we ſhould be lifted vp to thinke of others, and that life which is afterward.

The giuer of this land is the Lord thy God. Theſe are the words of couenaunt.

So as Gods couenaunt to vsus, is the ground of all his fauours to vsus, in which if we be not, we cannot looke for any thing wherein we may hauehave comfort. We hauehave nothing of our ſelues, it is Gods gift.

Any thing that we hauehave, muſt we thanke him for when we hauehave it, and ſeeke it of him when we want it.

If God giuegive earth, much more giueth he heauen, and euerlaſting life.

Thus farre the kinde of the gift, the meanes follow, they, that is thy father and mother, as ſaith the wiſe man. Eccleſiaſticus, 3, 10.

Now parents are ſaid thus to doe, as Timotheus is ſaid to ſaue himſelfe and thoſe that heard him, 1, Tim, 4, 16, while he is the meanes of theyr ſaluation.

So parents are ſayd to prolong their children, when they are meanes thereof, & indeauour themſelues in ſuch things as may procure the ſame.

This they doe in diſcharging their duties eueryevery way, as before hath beene ſet downe.

p. 61And heere the Parents bleſſing is to be thought of, which no doubt is much to be reſpected.

VVe muſt put difference betweene the bleſſings of the Patriarks, Abraham, Iſaac, and Iaacob, and ſuch others vppon their children, and betweene the bleſſings of other cō mon men.

The Patriarches, and ſuch parties were propheticall, and certainly did foretell what ſhould be, by diuine inſpiration, other mens bleſſings are but in wiſh, and deſires by prayer.

And this bleſſing of parents, is an earneſt deſire of a parent, that thinges may befall the children according to the will of God. Which in good may be looked for, when

1 Parents hauehave done their dutie towards their children.

2 Children hauehave obeyed theyr parents.

In euill may be feared, when parents hauehave done theyr duties, and children will not obey: but neuer if parents wiſh euill when theyr children doe well.

Parents are therefore too blame, which inioyne euill things to their children vppon their bleſſing as they ſay, for that curſe cauſeleſſe, ſhall be fruitleſſe.

So are thoſe that are giuen to curſing.

Commaundement. 6.

Hetherto duties of and to ſuperiors: nowe followe the commaundements which require duties towardes others.

Theſe duties, 1 are to be practiſed as well towards our ſelues, as others.

Theſe duties, and commaundements, according to the number of chiefeſt things among men, are foure.

The firſt chiefe thing is life: The ſecond chaſtitie: The third goods: The fourth, truth and good name. For eueryevery of theſe are ſeuerall commaundements, and for the firſt, Thou ſhalt not kill. Which is to commaund preſeruation of life, and to forbid the contrary.

Wherein we may conſider the perſons, and the thing.

The perſons, who, and whom.

Perſon, who is not to kill, thou, that is none, what colour and pretenſe ſoeuer thou hauehave.

The perſon who is not to be killed, thy neighbour.

The perſon who muſt not kill, is to be vnderſtood without a lawfull calling thereto, and ſuch an one is, who is not a Iudge, a ſouldier, and an executioner. &c.

Neuertheleſſe, theſe muſt remember: that they doe it according as their callings require, and that for good, and the common good.

We may ſee that the Anabaptiſts erre, who thinke it not lawfull to be a Prince, or warriour.

And this which is forbidden to all, muſt ſo be vnderſtood, as that, 1 though we be prouoked, we muſt not thus commit a fault: 2 though time and place ſhould ſeeme to ſerue: 3 though we might eſcape puniſhment for the ſame.

The perſon who is not to be killed, is as before, neither our ſelfe, nor our neighbour.

The thing is, not to kill. Kill, is to take away life, and yet not ſimply to take away life is forbidden, but the life of a reaſonable creature: otherwiſe, a man may kill his beaſt for neceſſarie vſe.

The Manichees therefore do erre, who thinke it not law… full to kill any thing, no not to cut hearbes.

Life is whereby any thing liueth.

Life is ſpirituall, ciuill, naturall.

Spirituall life, when by the eſpeciall worke of the holie Ghoſt, a reaſonable creature liueth to the pleaſing of God. Paule ſaith, a widdow while ſhe liueth in pleaſure, is dead while ſhe liueth: Dead, that is, in ſpirit. The ſoule, ſaith S. Auguſtine, without God, (ſpecially working) is dead, that is, ſpiritually; and the ſoule of thy ſoule is faith.

This kinde of life, one taketh away, 1 by denying the meanes, as parents of what ſort ſo euer, with-holding the word of God from theyrs.

2 By giuing of ſcandall. Scandall is occaſion of ſinne: in which reſpect, Paule biddeth to take heede that our weake brother periſh not, 1, Cor, 8, 11, and Chriſt threatneth woe to him by whom offences come. Luke 17, 1, 2. Looke Rom, 14.

p. 62This life we muſt procure all wee can. Iohn, 1, 5, 16. So were the Apoſtles commaunded, Acts, 5, 20. For this cauſe would not the Apoſtles depart from Chriſt. Ioh, 6, 68.

Ciuill life is that eſtate which one hath in ciuill ſocietie, as of honour, office, reputation: and this muſt be maintained.

Naturall life is that, which is in the ioyning of ſoule and body together.

Naturall life hath three degrees. The firſt is, cheerefulneſſe of the hart: In this reſpect God blameth the falſe prophets, who made the hart of the righteous ſad. Ezech, 13, 22, for indeede a ſorrowfull minde dryeth the bones. Pro. 17, 22. Thus did Naball firſt begin to die. 1, Sam, 25, 37, & thus was Rebekah wearie of her life. Gene, 27, 46, for her griefe of hart at Eſaus taking of wiues.

The ſecond is ſoundnes of bodie, when eueryevery member is maintained, none hurt, none taken away, ſo as if any be impaired, it is againſt life, for life is of all parts. Thoſe therfore who cut off a member, offend againſt the commaundement.

The third and laſt is health, when eueryevery member and power dooth his worke. Hence is it ſaid, that life is to be in good health, and not onelyonly to liue: therefore dooth Ionathan note his fathers fault, who made the people weake and faint. 1, Sam, 14, 30. Therefore is it, Iohn, 4, 50. thy ſonne liueth, for is in good health: ſo ſaith Paule, now are we aliue, that is, are whole and well, if ye continue ſtedfast. &c.

Wherefore, all ſuch who procure ſurfet or drunkennes, breake this commaundement.

But what neede we goe far for opening of this commandement? our Sauiour Chriſt hath doone that moſt excellently, Math, 5, 22, &c. and that by ſhewing the true meaning, for the breach thereof in three degrees.

In eueryevery of theſe three degrees, hee ſetteth downe the fault, and the grieuouſnes thereof.

The firſt degree is, Who ſoeuer is angry with his brother vnaduiſedly, ſhall be culpable of iudgement.

The fault is, to be angry with his brother vnaduiſedly: this is murther in hart.

Brother is as before.

To be angry, is to be diſpleaſed, with deſire of reuenge.

In vaine, is when it is without iuſt cauſe or occaſion, as Caine was angry with Abel, Ahab with Naboth, Saul with Dauid.

2 When it is too long. Ephe, 4, 26. for the ſunne ſhoulde not goe downe vppon our wrath.

3 When it doth vnſeemely appeare, in countenaunce, in geſture, in deede, or word.

So as that Chriſtes meaning is, that we ſhould be moderate in our anger. So ſaith Iames, 1 We muſt be ſlowe to anger, and Paule, Be angry, but ſinne not.

In this behalfe, is Moſes much commended. Numbers, 12, 3.

And heere we are to take heede, that neither anger doe vainly ariſe, and that though it doe iuſtly ariſe, it doe not rage, and both theſe from others to vsus, or from our ſelues towards others.

And firſt, that it doe not ariſe in vsus by others vainlie, it ſhall be good for vsus,

1 Alwaies before hand to conſider our corrupt nature, how eaſily it is prouoked to inkindle by anger, as gunpowder, and flaxe by fire: and therefore as they who hauehave ſuch commodities, knowing their qualitie, by warineſſe preſerue them long from burning, ſo may wee our natures, that they be not conſumed by anger, if we wil watch ouer them. Beſides, in this behalfe, ſome mens complexions, giuegive them occaſion moore to looke vntounto themſelues.

2 Neuer to thinke our ſelues worthy of great matters, but to acknowledge in hart our wretchedneſſe, ſo ſhall wee the better when things fall croſſe, without anger beare them.

3 To acknowledge that nothing befalleth vsus without Gods will, whereto we muſt learne in all meeknes to yeeld.

4 Not to be ſuſpicious, one ſmall ſuſpition that wee are neglected, will raiſe great anger.

p. 635 Be practiſing with our ſelues often, to reſiſt our owne deſires, ſo ſhall we more eaſily beare it from others.

6 Auoide occaſions.

7 To mark the behauiour of angry men, that ſeeing how vnſeemely it is, we may bethinke to take heede of it in our ſelues.

And that we cauſe not anger to ariſe in others, we muſt be carefull.

Alwaies prouided, that if they be angry at vsus for good duties neceſſarily to be done, we are not to be diſcouraged: elſe ſhould Chriſt, & other of his ſeruaunts, hauehave forborne their duties for other folkes angers.

But to be free from giuing iuſt occaſion.

1 Neuer meddle with any without vertue of thy calling. Anger moſt commonly ariſeth, when men are out of their callings, idle, vnprofitable, buſie-bodies in others mens matters.

2 Deſerue well of all, they ſhall be more then beaſtly that then will be angry.

3 Marke mens diſpoſitions: ſuch as are giuen to anger, take heede of prouoking.

4 Alwaies giuegive as good ſpeech as poſſibly may be.

5 Be not haſtie to tell reports, & when you report, make the beſt of it, ſo far as you may with good conſcience.

6 Though you be much prouoked, ſometimes hold your peace. Ierem, 28, 11.

7 You muſt ſometime forbeare your right.

If anger ariſe in our ſelues, 1 let it not continue too long, it continueth too long, when it hindereth or leſſeneth any dutie of godlineſſe, or louelove.

2 Doe nothing while that ſtirreth in you. Athenedorus wiſhed Augustus when he was angry to repeate the letters of the Alphabet, before hee did any thing: thinking that in the meane while, anger would alay. The ſame practiſe had Theodoſius. Artichas ſaid he would hauehave corrected his ſeruaunt, but that himſelfe was angry. Fredericke the Duke of Saxony, when he was angry, would ſhut himſelfe vp in his cloſet, and let none come at him, till hee had maiſtered his anger.

If it ariſe in others by our meanes, we muſt follow Chriſtes counſell, Math. 5, 23, 24, 25. God himſelfe was carefull preſently to pacifie Ionas, 4.

The ſame muſt we do, yea though we giuegive no iuſt cauſe.

Though the greeued party be inferiour to vsus, though we be counted fooles for our labour.

Yea, ſo farre ought we our ſelues to be from anger, that though all thinges were taken from vsus, wee ſhould not for our owne ſakes be angry.

A tryall whereof Luther ſaith, is, if wee can wiſh to be wronged and iniured. Nay one ſaith, then ſhall wee be free from anger, when whatſoeuer euill befall vsus, we can thinke that we are not worthy of ſo good an eſtate.

Now indeede well doth our Sauiour forbid anger, for of it commeth hatred, enuie, back-biting, and ſuch like, ſo as that vnleſſe the doore of anger be ſhut, the other as in an open flood-gate come ruſhing in.

This anger is ſo forbidden, as that the contrary thereto is commaunded.

Contrary to anger is that which we call liking, whereby without paſſion or ſtirring wee reſt well contented, and apayed with our brother or ſiſter.

This is the fault, the greeuouſnes followeth in the deſert of it, which is to be culpable of iudgement, that is a great fault deſeruing puniſhment, which our Sauiour ſetteth out by the manner of proceeding in the ciuill Courts among the Iewes.

They had diuers: the ſmalleſt was wherein the Triumuirie or three in commiſſion ſate, who ended ſmaller matters, and ſet puniſhments accordingly.

Nowe as thoſe Iudges did puniſh malefactors, though with gentle puniſhments: ſo this fault of being angry vnaduiſedly, though it ſeeme ſmall, ſhall not be vnpuniſhed, as in thoſe Courts.

This place therefore, and the like following of this kind, p. 64make nothing to proue veniall ſinnes: all ſhal be puniſhed according to their deſert. Now the wages of ſin is death.

And that vnaduiſed anger is puniſhed, it may appeare in Moſes, who though he were otherwiſe meeke, grew when he ſmit the rocke twice ſo impatient and froward, as ſome think it to hauehave beene a chiefe cauſe why God was diſpleaſed with him, that he would not let him enter into the land of Chanaan.

The ſecond degree followeth, Whoſoeuer ſaith to his brother, Raca, ſhall be woorthy to be puniſhed by the Counſell. Where is the fault likewiſe, and greeuouſnes thereof.

The fault is, ſaying Raca to a brother.

Brother, as before neighbours.

Raca, all doe not interpret a-like.

It ſeemeth to be a broken ſpeech, of an angry mind, breaking out, and bewraying it ſelfe ſomewhat, though not fullie in token of miſlike, whereof there are diuers in eueryevery language, as tuſh, fie, piſh, &c. in ours.

Some think it to be a diſgraciue ſpeech, much like when we ſpeake thou to one in ſcorne and contempt.

Some thinke that it commeth of the word Rach in Hebrew, which ſignifieth to ſpet, as if Raca ſaying, did ſignifie that the party to whom it were ſaide, deſerued to bee ſpet vponupon, or as that in contempt of him, we would not forbeare ſpetting in his preſence.

Sure it is a note of miſlike, and may come of the word Ric, which ſignifieth empty or light head, before whom we care not in contempt to vſe ſome vnſeemely geſture in witnes of miſlike. Num. 12.14. If her father had ſpet in her face, that is vſed ſome diſgrace vntounto her, as this ſpetting was wont to be one, Looke Deut. 25, 9.

Raca then is the bewraying of an angry and feſtering mind, by ſome vnſeemely and vnperfect ſpeech or behauiour: And may be

1 In countenance, 2 mouth, as in mowes, &c. 3 in words, as tuſh, fie, &c. 4 in making a loud and vnſeemely noyſe. Eph. 4, 31. 4 in ſcoffing. Gal. 4.29.

5 In bitternes. Eph. 4, 31.

Now heere as before, liking was commaunded, ſo open louelove contrary to raca is enioyned, ſo as that wee ſhould declare it by all the meanes wee can: as geſture, voyce, and ſound, and ſuch like.

This is the fault, the puniſhment and greeuouſnes followeth, ſhall be worthy to be puniſhed by the Counſell. Heere as before, our Sauiour taketh a compariſon from the Iewiſh courts: for as before hee expreſſed the puniſhment due to the former faults, comparing it with the puniſhment in a lower court, ſo doth hee heere. Aboue the former Court was one wherein 23 Iudges were in commiſſion. Theſe dealt in greater matters, and inflicted greater puniſhments. So ſhall they who offend in this kinde of ſaying Raca, hauehave greater puniſhment then the former.

The third and laſt degree foloweth, Whoſoeuer ſaith foole, ſhall be worthy to be puniſhed with hell fire.

The fault is to call foole. This terme is put for all vnſeemlie manifeſt behauiour, bewraying a ranckling and feſtered minde with anger and hatred: ſo as that this worde is not onelyonly meant, but any of the like, or worſe meaning, as aſſe, blocke, dolt, knaue, and drab, whore, &c, whereby we diſgrace the partie made to the image of God.

And ſeeing that vile wordes are forbidden, it neceſſarily followeth, that blowes and ſuch like muſt be forborne.

But it may be demaunded, may not Gouernours vſe ſuch ſpeeches ſome time?

Aunſwere. The ſildomer the better: and though that Chriſt himſelfe did ſo, yet is it hard for vsus to doe as hee did. He had the Spirit without meaſure, and could not ſin. Indeed, ſometimes Gouernours may ſharply rebuke, 1 faults rather then men, and 2 men, onelyonly in hatred of faults, with 3 louelove, which deſireth the reformation of the offender.

If they be angry vnaduiſedly, or diſcourage their inferiors, they ſinne.

Heere then all manifeſt ſignes in ſpeech and deede, bewraying anger and hatred, are condemned. Which beeing p. 65many, I forbeare to reckon them vp.

Now as all theſe practiſes are forbidden, the contrary i… required, in all that we can, moſt manifeſtly to witneſſe our louelove.

The puniſhment of this fault remayneth, ſhall be worthy to be puniſhed with hell fire.

The moſt hardnes is in theſe words hell fire. In the Greeke they are, The Gehenna of fire.

The word Gehenna, commeth of two Hebrew words, Ge, which is valley, Hinnom, which is a mans name, who was the firſt owner of the place, the valley or dale of Hinnom, as Duſhen dale, &c. ſo is it called, Ioſh. 15, ver. 8.

In this valley the Iewes had the place Topheth, to burne their ſonnes and daughters in the fire, as Ier. 7, 31.

Now by reaſon of the great fire which was vſually there, ſometimes Gehenna is put for the place and torments of the damned, as Math. 5, 29, 30. Math. 10, 28. Math. 23, 15. The doubt may be, how it ſhould be taken heere. Some thinke in the latter ſence. True it is that this ſin of calling foole deſerueth hell: but yet I take it as in the former, ſo heere: our Sauiour had reſpect to the cuſtomes of the Iewes, who beſides the former Courts and puniſhment, had where greeuous faults were puniſhed, by ſtrangling, beheading, ſtoning, burning: and becauſe that burning ſeemed to be moſt terrible, and was vſed in the valley of Hinnom, therefore our Sauiour ſheweth, that he that ſaieth foole, deſerueth a greater puniſhment then the former, in as much as the puniſhment in the valley of Hinnom by fire, is more terrible then other puniſhments.

All ſinnes are deadly in themſelues, yet one is greater thē another, and deſerueth ſharper puniſhment then other.

By this expoſition of our Sauiour Ieſus Chriſt, wee may ſee, that as the murther of the hart and mouth, ſo neceſſarily muſt the murther of hand and deede be condemned: which is not onelyonly in taking away life, but in giuing any occaſions of taking it away.

A man taketh away life from himſelfe, or from another. One may not take away his owne life. The commaundement is generall, Thou ſhalt not kill. And he that killeth himſelfe, offereth violence to Gods image, which to preſerue, this law doth eſpecially commaund.

We read not that Iob or Lazarus, or any in neuer ſo miſerable outward eſtate ſo did: and indeede ſo to doe, proceedeth from vnbeliefe, by occaſion whereof the vvicked hauehave layd hands on themſelues, as Saul, Achitophel, Iudas and ſuch like. Nay Lucrecia ſo renowned among the heathen, was too blame.

But it may be ſaid, Razias in the booke of Macchabees is commended for killing himſelfe.

Aunſwer. That booke is no part of the pure Canonicall ſcripture, properly ſo called. And there is the party cōmended ciuillie, rather then godly.

What may we ſay of ſuch as in war hauehave put themſelues into ſuch dangers out of the which they neuer had hope to returne: of this ſort are they who runne vppon the Pikes, the forlorne hope, doe theſe kill themſelues?

Aunſw. No. War is grounded on the word & warrant of God, ſo as that all duties thereof are of ones calling: beſides, howſoeuer things ſeeme very dangerous and deſperate, yet many in the middeſt of all them eſcape.

Neither may a man take away another mans life, by Italian deuiſes, by force, or any way els.

Yea, we muſt take heede of occaſions thereunto. Whervppon, to ſhew how farre … people ſhould be from this, hee would not hauehave them ſo much as to eate with blood, to take the damme and young birds together, to kill the dam and young in one day, to ſeeth a kid in the dammes milke.

Here all oppreſſion of the poore is forbidden. Eſay, 3, 15.

Pittie is to be ſhewed to the beaſts. Prou. 12, 10.

Forbidden in this kinde is Combat, when the Iudge will hauehave a matter tried out by the ſworde, betweene two or more.

This hath 1 no warrant out of ſcriptures. It may be ſaid, thus did Dauid and Goliah try it out. Aunſwere, that this p. 66was extraordinarie: 2 it was in war, when ſome few may be hazarded, that thereby the reſt may be the ſafer.

2 Though it ſeeme too meane to try out truth: yet becauſe the innocent may be ſlaine, we muſt not tempt God, nor doe euill that good may come of it.

3 It is ſildome without vniuſt anger, and vaine-glory.

The like may be ſaide of making a fray, which is not by law, nor ſo deliberate as the former, it is altogether vnlawfull, beeing from anger, in hatred, killeth all charitie whatſoeuer it doth elſe, ouerthroweth patience, which is none if for eueryevery conceiued wrong we muſt goe into the field.

But one will ſay, he hath done me great wrong. Aunſw. Beare, or let the lawes reuenge for thee, not thine owne armes.

Wherefore ſuch frayes as theſe muſt not be appointed, & if they be appointed, they muſt not be kept. It is a great fault to make them, greater to keepe them.

VVee muſt not forget to ſpeake the ſame of giuing the ſtab, for giuing the lie, this is murther, what colour of valour and ſouldiour-like woorth ſoeuer it hath: heere may a man abuſe the art of defence, Beare-bayting, and Bul-bayting is very dangerous.

Commaundement. 7.

This is the commandement for preſeruation of life, that which is for chaſtitie followeth: Thou ſhalt not commit adulterie.

Where firſt, conſider the order. This is ſet before that which followeth, to ſhew that the breach of this commandement, is a greater fault then to ſteale. Whereuppon in Gods law, hee who did ſteale, did onelyonly make reſtitution, foure or fiue fold, but he who committed adultery was put to death, if it were but a breach into contracted mariage.

So as that wee ſhould not thinke of the breach of thys commaundement, without great deteſtation: Howſoeuer ſome take it to be but a tricke of youth, Iude ſeemeth to account is brutiſh, 7, 10, and ſure there is nothing vvhichwhich more dulleth the hart then this.

Marke it in Salomon, who when he followed fleſhly deſires, became moſt ſottiſh. And this ſinne is the greater, for that GOD hath allowed a generall remedie for all ſorts, to wit, mariage: ſo as the offenders hauehave nothing to excuſe themſelues by.

Beſides, he that faileth heerein, ſinneth againſt his owne body, 1, Cor, 6, 15, making his body inſtrument & obiect: otherwiſe then it is in eueryevery other ſin.

Queſt. Why doe our Gouernours ſet a greater puniſhment vponupon theft, then adulterie?

Aunſw. They thinke that theft hindereth ſocietie more then adulterie.

In this commaundement as in others, wee may conſider the perſon, and the thing.

The perſon, thou, as before, none whoſoeuer, Courtier or any that thinke it a token of louelove, &c, none muſt offend.

The thing forbidden, is adultery. Adultery is properlie betweene two perſons whereof one at the leaſt is married.

Adulterie is heere put for other vncleanenes. The word in Hebrew may ſignifie whoredome, and may be read thus, Commit no whoredome. Whereby chaſtitie is commanded.

Chaſtitie is abſtinence from all ſtrange and rouing luſts about the deſire of ſexe. Strange luſts are thoſe which are not according to nature, and which are not in or towards our married companion, husband or wife: or elſe Chaſtitie is the pure and honeſt vſe of the power which GOD hath giuen to beget with, not onelyonly for deede, but thought and deſire. So teacheth Chriſt, Math, 5, 28, which is likewiſe to be vnderſtood of a woman, ſo as if ſhee do likewiſe deſire to that end, ſhe doth offend: if it be beſide the owne husband, or owne wife.

So as that a bodie may be free from touch, and yet not chaſt. Peter ſaith there be eyes full of adultery. 2, Pet, 2, 14. Or it is,

The poſſeſſion of ones veſſell in holineſſe and honour. 1, Theſſ. 4.4.

Poſſeſſion is continuall ſo keeping, as Luke 21, 19, by your p. 67patience poſſeſſe your ſoules, be constant in patience, ſo as that if one faile but once, he leeſeth the credite of continuance.

This continuance is to be thought of for the returning of deſires, for deſires are at one time more ſtirred, and ſtronger then at an other: he that can forbeare in all ſtirring, he poſſeſſeth if he yeeld not, but reſiſt the temptation.

Veſſell, all doe not vnderſtand alike: ſome take it for the whole body, and eueryevery part: not much amiſſe, for indeede the whole body muſt be chaſt. It was well ſaid by one, It skilleth not in what part one be vncleane, if he be vncleane. Wherefore eyes, hands, &c, muſt be ordered.

Wee might ſtretch it though, ſome-what further to the ſoule, and ſo the whole perſon of man, wherein in euerie power he muſt be cleane.

But ſubmitting that which I ſhall ſay to be iudged by other, I take it by veſſell is meant that, which honeſtly cannot be named, and putteth difference betweene man and woman. In which ſence that place, 1, Sam, 21, 5, is to be taken, the veſſels of the young men were holy, for he had ſaid before, Women hauehave beene ſeparate from vsus theſe two or three dayes.

Where hee ſheweth what it is to hauehave the young mens veſſels holy, that is, ſeparate from women. This place the moſt learned Tremelius and Iunius, hauehave interpreted amiſſe, taking veſſels for implements neceſſary for their iourney. So ſpeaketh Plautus in Paenulo. I doe otherwiſe then adulterers taken in the deede dooing, I come home with my veſſels ſafe and ſound: They were wont who tooke them in the deede, to cut of their priuities.

Veſſell is the inſtrument of generation, as the Canoniſts ſpeake of vnnaturall venerie, extra vaſa.

Now it is thus called, to teach vsus to ſpeake & thinke honeſtly and chaſtly, to forbeare all ribaldry and filthy ſpeech.

This veſſell muſt be poſſeſſed in holineſſe. This holines is in the pure vſe of it, euen in the preſence of God, where neither the perſon is defiled, the dutie and inſtrument not abuſed, by deed, word, looke, thought, &c.

Beſides, it muſt be in honour, which is when we ſo vſe our ſelues, as that neither in our ſelues, nor before others, wee neede to be aſhamed. Sin in this kinde cauſeth ſhame, inſtruments of this ſin are likewiſe ſhame. Now then as on our vncomely parts we put on more honor, 1, Cor, 12, 23, that is, let them neuer ſhew their vnſeemlineſſe, but make them as handſome as we can, ſo muſt we procure all things heere.

This chaſtitie is in ſingle, or married life.

Single life is whē one liueth alone without the other ſex, and this is in maidens or widdowes life.

Maiden or virgine life, is before one is married.

Widowes life is after mariage, when the husband or wife is dead.

Each of theſe is a pure forbearing of the act and motion, or ſtirring to begetting.

Pure forbearing is that which is free from all pollutions. Looke Ephe. 5, 12. ſo as that we muſt hauehave continent eyes and lookes.

This chaſtitie in ſingle life, is not, nor neuer can be, without a ſpeciall gift. So ſaith Chriſt, Math, 19, 11, 12, & Paule, 1, Cor, 7, 37.

So as that without this gift, all vowes whatſoeuer, are impoſſible in law, and voide at the inſtant.

This gift is called continence, & is a ſpeciall gift of God, whereby one can liue without the need of other ſexe to ſatisfie deſire.

This gift, 1 GOD onelyonly giueth: 2 it is rare, all hauehave it not: 3 it maketh vsus not more acceptable to God: 4 ſometimes it is preferred before mariage chaſtitie.

OnelyOnly in reſpect of ſome afflictions that then were vponupon the Church, and for that ſometimes the duties of marriage leaue not a maried partie ſo free from worldly cares, as ſingle life doth.

5 It is not perpetuall, hee that hath it, may hauehave it taken from him afterward.

Chaſtitie in mariage life, is the bed vndefiled, Heb, 13, 4, p. 68in the lawfull vſe of the maried companion.

Bed companie in maried parties one to other with themſelues, is no ſinne, though many corruptions creepe into it, which it pleaſeth God for Chriſt to forgiue. Some cautions in this muſt be remembred.

1 Call to mind what Moſes hath, Leuit, 18, 19, & 20, 18.

2 To faſt and pray they muſt forbeare. 1, Cor, 7, 5, that is, extraordinary, and ſet ſolemne prayer vponupon ſome great occaſion, els muſt they pray eueryevery day. 1, Pet, 3, 7. vppon extraordinarie occaſion. The bridegroome newly married, muſt come out of his chamber, and the bride out of her bride-chamber. Ioel, 2, 16.

3 Parties muſt vſe grauitie and modeſtie. One ſaith, a partie may commit adulterie with his or her maried companion. He meaneth, he may ſin, in want of grauity and modeſtie. As if,

1 Either partie be intemperate, and vſe mariage for brutiſh luſt, not for neceſſitie, and child-procreation.

2 Too much boldnes be before others. This was Iſaacks ouerſight, who though hee might doe that which hee did, ſhould not hauehave done it in other folkes ſight. Gene, 26, 8, therefore, Gene, 25, 67, he tooke her into his mothers tent. Marke that Sampſon, Iudg, 15, 1, would go into the chamber.

It is too much to vſe open dalying with ones own companion: too bad is the foule and filthy ſpeech of ſome maried folkes, ſpeaking openly of the ſecrets of marriage.

Mariage is a lawful knitting together of one man and one woman, in vndeuided ſocietie, for remedie of luſt, comfort of life, bringing forth of children.

This knitting is the moſt neere that can be, and hath full communion of all things betweene them, ſo as that theyr bodies, &c, are not their owne. 1, Cor, 7, 4.

Vndeuided ſocietie is that, which no cauſe, but warrantable by the word of God can diſſolue.

Lawful is that which is according to Gods lawes, and the lawes of honeſtie.

Gods lawes require that mariage ſhould be in the Lord. 1, Cor, 7, 39.

That is in the Lord, which is, 1 betweene parties that do truly feare the Lord in pure religion. It is not lawfull to marie an Idolater.

2 Is in reuerence.

3 Is with conſent of parents: that is of the neceſſitie, not onelyonly the honeſtie of marriage.

Parents muſt not be too hard, or wilfull, but what God will, that ought they to will.

And this mariage muſt be but of one man, and one onelyonly woman. Many husbands for one wife, or many wiues for one husband, are not allowable.

To hauehave many wiues, was a ſin in the Patriarches.

Mariage is diſſolued according to the word of God by death, iuſt diuorce, malitious deſertions: and then the ſuruiuer, and innocent partie, after due proceeding, may marie againe, though neuer ſo often: ſo as that ſecond, third, &c, mariages are not vnlawfull.

They of the Romane religion erre, in counting one to hauehave two wiues, who hath married againe after the firſt mariage diſſolued, or who hath maried a widdow.

To mariage God calleth all ſuch as hauehave not the gift of continencie, ſo as that they may not forbeare mariage without ſin. Looke 1, Cor, 7, 9.

Yea any whoſoeuer hauehave made a vow to the contrarie. For no vow muſt binde to ſin, and a man muſt ſin, where he hath no gift to doe otherwiſe.

Thoſe hauehave not the gift of continencie who doe burne. 1, Cor, 7, 9.

To burne, or to be burnt, all doe not vnderſtand alike. They of the Romiſh teaching holde, that it is to commit fornication, that is (I take it) whoredome, as though effeminateneſſe, Sodomy, and ſuch like, were no faults.

The Apoſtle ſpeaketh of a thing that few did take to be a ſin, many knew that fornication was, but hee noteth the roote, and originall thereof, concupiſcence, or deſire, which p. 69few did know. Rom, 7.

And ſurely it were very ſtrange, if onelyonly before fornication the Apoſtle ſhould preferre mariage, ſuch an honorable ordinaunce of God as was giuen in mans innocencie.

To burne therefore, or to be burnt in the place before alleaged, is to be interpreted according to the vſe of tongues and ſpeech. Ʋirgill ſaith of Dido, wretched woman, ſhee is burnt, or burneth after Aeneas. Another ſaith, that Cupids darts are dipt in fire.

Earneſt deſires are meant. So Hoſea, 7, 4, they are as an ouen heated by the Baker. Paule ſpeaketh more plainlie, Rom, 1, 27. they burned in luſt one toward another. So is it taken heere to be burnt, or burne with luſts: which is when a partie hath an vnconquerable armie of vnchaſt thoughts and deſires in him, diſhonouring him and his veſſel.

Thoughts and deſires, ſignifie all motions, army, manie and oft, for ſildome is any alone.

Vnchaſt are thoſe which are not toward ones owne maried companion.

Vnconquerable they are, whē they cannot be ouercome, but doe ouercome and make one yeeld to them. This one ſhall finde in himſelfe, if hee cannot with quiet conſcience liue in the feare of God, & diſcharge of his dutie, but theſe thoughts will poſſeſſe, they are vnconquerable. Wee may not vſe phiſicke which deſtroyeth nature, to take them away, ſince that we hauehave a remedie.

Such as may be maſtered, muſt, neither muſt we for thē be called to marriage.

Meanes to quell luſts and thoughts are, 1 moderate diet, eſpecially in not beeing giuen to wine or ſtrong drinke: 2 Not too much ſleepe, nor too ſoft attire: 3 Companie: 4 Talke: 5 Spectacles, pictures, or ſuch like readings amorous. To theſe muſt alwaies be ioyned; 6 exerciſe of the word, 7 prayer with faſting, not to hurt the body.

But one may ſay, how may I know whether I hauehave vſed theſe meanes ſufficientlie?

Aunſw. Indeed it is ſomewhat hard ſo to doe: 1 but be conſtant and earneſt in the meanes, and God ſhall in time giuegive vsus to ſee. 2 Chooſe out ſome faithfull eperienced men to whom open your hart, and heare them. 3 After the vſe of meanes, finding no ſetled perſwaſion, I take it the ſafeſt for a partie to thinke that hee hath not the gift, becauſe it is rare.

What if in mariage I cannot containe?

I hope none is ſo vile, that were moſt fearefull, there is no remedie for ſuch, till they die.

This is the thing commaunded, whereby the contrarie forbidden, might eaſily be ſet downe but to ſpare labour, & leaſt while I ſhould ſet it out to auoide, ſome might take to follow it, this that hath been ſaid of one onelyonly part, ſhall ſuffice.

Commaundement. 8.

Thus much for chaſtitie, now followeth the commaundement for maintaining of goods, and it is, Thou ſhalt not ſteale. Wherein is the partie thou, the thing, ſteale. None vnderunder any colour whatſoeuer, muſt ſteale.

To ſteale, is priuilie to take away, but heere it ſignifieth any kinde of iniuſtice about the commodities of this life, & in the ſame ſence is called oftentimes in the ſcriptures couetouſneſſe. This is called idolatrie, the roote of all euill, which ſhould not be ſo much as once named amongſt vsus, Ephe, 5, 3. that is, with liking.

Commodities of this life, are ſuch as are valued by money, to ſay it is ſo much worth: life and chaſtitie are aboue all worldly price.

Theſe commodities are other folkes, or our owne.

Other folkes commodities, we muſt not, 1 poſſeſſe if we hauehave them, but reſtore them.

1 Whatſoeuer we get by force or craft. Looke Luke, 19, 8, in this kinde ſinned Ananias and Saphira, with-holding part of the dedicate thing. Act. 5.

2 The labourers wages to him when hee hath earned it. Iames, 5, 4.

3 The pawne, or gage of the poore. Deut, 24, 12. of this p. 70kind is any thing that is committed to vsus of truſt to be reſtored, as fruite of the vineyard, Math, 21, 41, and Exod, 22, 7.

4 A thing found, Deut, 22, 1. But what if I know not, the true owner? the ſafeſt is to giuegive it to the poore, except the law of the country doe otherwiſe appoint.

2 We muſt not take other folkes goods, yea all bribes taken, are condemned.

3 VVee muſt not ſo much as deſire other mens goods. 1, Tim, 6, 8, 9.

Neither in bare deſire, nor any other practiſes.

Deſire is in longing and wiſhing, by thoughts & words, as to ſay, I would I had ſo much of the King of Spaynes gold, &c.

Practiſes are infinite, out of bargaining in bargaining.

1 All conny-catching is condemned whatſoeuer: 2 All Vſurers practiſes.

3 All gaming to winne by. 4 All hurtfull and coſening artes, of fortune-telling, caſting natiuities, telling of things loſt, &c. for mony.

4 Neuer a trade but hath his myſterie or miſchiefe, wherby it beguileth others.

Theſe all, & other infinite, are condemned, though they doe not ſucceede.

4 Wee muſt not impaire any of our neighbours goods. Exod, 21, 34, Exodus, 22, 24, 25, 26. Dauids hart ſmit him when hee had cut off the lappet of Saules garment, though himſelfe was neuer the better for it. Thus did Abſolon wrong Ioab in ſetting his corne on fire, not to benefit himſelfe. 2, Sam, 14, 30.

5 All that wee can, wee muſt increaſe and maintaine the goods of other. Philip, 2, 4.

Thus much for other folkes commodities. For our owne ſome duties concerne vsus.

Queſt: May one be a thieefe in his owne?

Aunſwer. Yea in ſuch things as he thinketh is owne. We hauehave nothing ours, we are but Gods ſtewards and baylieffes, we muſt be accountant vntounto him: ſo as if we doe otherwiſe then he will hauehave vsus, we embezell and ſteale.

God will hauehave vsus not to liue idle, but in the ſweat of our browes. Looke 2, Theſſ: 3, 10, 11, 12. Be wee of what eſtate and condition ſoeuer, prince, people, one or other. To this end muſt wee hauehave an honeſt and lawfull calling, which God muſt like.

Calling is a way to liue by. Honeſt it is when none can iuſtly ſpeake euill of it. Lawfull, when according to the lawes of our Country.

God liketh it, 1 when it ſerueth to ſome good, perſonall or publique, worldly or heauenly.

This good is for neceſſitie, or delight.

Neceſſitie is that which the perſon or ſtate cannot want for the beeing thereof, as the word of GOD for the ſoule, meate, drinke, and apparell for the body, &c, and heere the more neceſſary, for the more in the ſame kinde a thing is, the kind of life that dealeth therein is the better.

Delight is for the more comfortable being of a perſon or ſlate, and muſt be alwaies without ſin, to duties of honeſty, as muſicke, and ſuch like: beſides, it muſt be alwaies ſeaſonable, and moderate.

2 When he that is in it, diſchargeth the duties of that calling as he ſhould.

Firſt in paines taking or ſweat, ruſticall, politicall, eccleſiaſticall.

Secondly, in fidelitie, which hath, 1 diligence. Diligence hath earneſt bending of the mind to doe the thing well, and frequenting oftentimes ſo to doe.

2 Sinceritie, while one doth it from the hart: 3 conſlancie with continuance, and not giuing ouer.

2 Beſides paines taking, GOD will hauehave vsus thriftie, and good husbands, not to ſpend more then neede.

3 He will hauehave vsus to be contented with that which vvee hauehave.

Queſt. May not one deſire to be rich, and to better his eſtate. Ann. No. He muſt follow the duties of his calling; leaue the ſucceſſe to God.

p. 714 We muſt freely lend as we are able. 5 We muſt giuegive as we are able, cheerefully.

But what if one take from me that which is mine? May I not recouer it? Yes. But not by force, but by lawe: and not by lawe, 1 if the matter be a trifle, which ſhall not impaire your eſtate beeing forborne: 2 vnleſſe you hauehave tried other meanes firſt: 3 if it ſhould be to the diſcredit of your profeſſion: 4 if you doe it with breach of charitie.

Commaundement. 9.

Thus much for duties about goods, now follow ſuch as are for truth and good name.

Thou ſhalt not beare falſe witneſſe against thy neighbour.

But ſome man may doubt, whether truth & good name ſhould be leſſe then goods, becauſe they are ſet after them? They are not, but are far to be preferred before them, and yet heere ſet after, for that goods are neceſſary for life, truth and good name for good and comfortable life: and therefore onelyonly in that reſpect ſet behind.

In this commaundement, beſide the perſon, wee muſt conſider the thing, which is, bearing falſe witnes againſt ones neighbour. This doth forbid. The thing forbidden, is falſe witneſſe bearing, the party againſt whom is our neighbour. A party whom you hauehave need of, or may vſe, or who may vſe and hauehave neede of you.

Our Engliſh is, that we must not beare falſe witnes against ſuch a one, as though onelyonly hurt to our neighbour heereby were forbidden: in Hebrew it is Beth, which the learned know may be read as well toward, or cōcerning, about or touching, &c. So as that not onelyonly hurt is forbidden, but anie falſhood any way of, or to our neighbour.

That which is tranſlated bearing, is in Hebrew, ſhalt not aunſwere, that is, ſhalt not ſay, or cauſe to be ſaid.

So is aunſwering in ſcriptures put for ſpeaking, as Math, 11, 25. So Prou, 15, 1, A ſoft aunſwere, is a ſoft ſpeech.

Falſe, in the Hebrew is of falſhood, implying that the party meaneth falſly.

Watnes, any ſhewing of any thing, as Ioh, 1, 7.1. Cor. 15.15. This is ſaid to be falſe when it ſheweth otherwiſe then the thing is, in whole or part.

This witneſſe is toward things, or perſons, & ſo it is falſe generally, ſpecially.

Generally it is falſe, when it witneſſeth otherwiſe then the thing is.

Specially it is falſe, when it witneſſeth otherwiſe then the perſon is.

Heere therefore is commanded: 1 louelove of truth, which by the light of nature the heathen could acknowledge.

Truth is, ſhewing a thing as it is. Truth is aſſertorie, or promiſſorie.

Aſſertorie, of a thing preſent or paſt: promiſſory, of a thing to come.

Promiſe muſt be voluntary: 2 of a thing lawful: 3 in the promiſers power: 4 till it be vponupon iuſt occaſion altered.

And this is required, Ephe, 4, 25, performed, Pſalme, 15, and Pſalme, 101.

It appeateth publiquely, priuately.

It muſt wholy be told when iuſt occaſion requireth, otherwiſe not.

Not to tell the truth when one is called (though hee ſay no falſhood) is to offend.

Truth beeing commaunded, the contrary, to wit, lying, is forbidden, as Ephe, 4, 25, Hoſea, 4, 2.

In a lie, is: 1 falſhood, 2 knowledge in the ſpeaker or vtterer, that it is falſe which is ſhewed.

Some ſay it is one thing to lye, and another to tell a lye. Tell a lie he doth, which telleth a falſhood when he thinketh it is true.

Lying, is when one knoweth it falſe, and yet telleth it.

3 Purpoſe to deceiue. Wherefore parables, tales, as Eſops fables, hyperbolae, ironies, &c. are no lyes.

EueryEvery kind of ly is forbidden: 1 hurtfull, which is againſt the good of any, in ſolemne iudgement, or otherwiſe, by flatterie, fooliſh ſpeaking, writing.

2 Merry, which is but in ieſt and ſport.

p. 723 Officious, which ſome call a good lie, when it is for ſome bodies benefit, without any bodies hurt. Euen this is condemned. Pſal, 5, 6. Iob, 13, 7. Rom, 3, 7.

It may be ſaid that Abraham, Gent, 20, 2, Iſaac, Gen, 26, 7. the Midwiues, Exod, 1, 19. Rahab, Ioſhua 2, 4, & others did lye.

Aunſw. They might ſin, we muſt not looke what they did, but how well, and vppon what warrant I take it, it was theſe worthy perſonages fault that they ſo ſhifted for themſelues.

But what may wee thinke of ſtratagemes and deuiſes in war to beguile an enemie?

Anſw. They are lawfull, ſo be they be not by forſworne eſpials, without lying. From an enemy in war, men looke for the worſt, and all meanes of weakening force and craft are vſed. Nay God himſelfe in the ſcriptures, teacheth to vſe ſuch deuiſes.

Wee hauehave the more neede to ſtriue againſt lying in our ſelues, for that we hauehave many prouocations thereunto. Our owne 1 lightneſſe, and corruption: 2 too much reſpect of other: 3 our owne pleaſure and commoditie: 4 want of zeale for the glorie of God.

We may be diſcouraged from lying, if wee conſider that wee ought to be earneſt for Gods glory, with the deſire wherof, lying will not ſtand. Ioſua, 7, 19. If we think of the danger by lying. He that will lye, will eaſily forſweare. Lying ouerturneth all humane ſocietie, in that one cannot tell whom to truſt. Marke likewiſe howe God puniſhed lying in Ananias and Saphira, Acts 5, 3, 4, 5, and Simon Magus, Geheſai, 2, Kings, 5, 25, 27. &c. Lying is of the deuill.

Thus much for falſe witneſſe againſt the thing: againſt the perſon followeth, which is, againſt the good report of a partie.

In regard of witneſſe touching a partie, we may conſider our ſelues and others, for getting good name, and for keeping of it. And firſt for our ſelues & others ioyntly. What a treaſure a good name is indeede aboue all outward things, may appeare. Eccle. 7, 3, Pro. 22, 1. whereby is declared that a good name is precious, of worth in it ſelfe, and profitable and of vſe: it is profitable now and after, like ſweete perfumes, preſently refreſhing, preſeruing againſt afterward. Now wee are commaunded to procure things of good report, and for that who hath an euill name, is halfe hanged, & will hardly euer recouer a good name againe. So as that he is diſſolute, who careth not what others thinke of him.

Beſides, a good name is of great force to make our duties better accepted of others, & to draw others more to Chriſt.

And as the parties place is greater: ſo more care is to be had, for and of a Magiſtrate and Miniſter.

But firſt of all, we muſt conſider what good name is, that we may know the better how to procure it.

Good name is the witneſſe of ſuch as can well iudge of the gifts of God in one.

Well ſaid Ariſtotle, that honour was rather in the partie who honoureth, then in the partie who is honoured.

Parties who will witneſſe, are the world, the godly, God himſelfe, a mans owne conſcience: will I ſay; not that all are competent witneſſes, eſpecially the world, in ſo much as Chriſt denounceth woe to ſuch, whom all prayſe, that is, the common worldings, Luke, 6, 26. Chriſt ſheweth, that it is impoſſible to beleeue for them who receiue honor one of another. Ioh, 5, 44, beeing of the cōmon ſort. So as that we are not to depend vponupon the common voice.

But muſt a man therfore neglect witneſſe from euil men?

Aunſw. No. For Paule requireth witneſſe for them who are without, 1, Tim, 3, 6, 2, Cor, 4, 2.

Our chiefe care muſt be, that we giuegive them no iuſt cauſe to ſpeake euill of vsus, rather then if they ſpeake without our deſert, to be much grieued for it.

We may keepe good report from the wicked, ſo long as it is for our well-dooing which wee continue in, and if it be witneſſed by the godly, and God himſelfe, aſwel as by theſe.

The godly who witnes, are ſuch as are effectually called. Theſe can beſt diſtinguiſh the gift and grace of God: good p. 73witneſſe from theſe is comfortable. EueryEvery one beſt iudgeth the things he knoweth.

Neuertheleſſe, ſometimes brothers will diſſent, as Paule and Barnabas, Hieronimus and Auguſtine, this will ſometimes exerciſe one.

God & a mans owne conſcience remaine, in whoſe witneſſe for good, wee may more reioyce, then in all other beſides.

The things for which one hath good fame, are the gifts and graces of God, ſo as that all faults and ſinnes are to be remooued. It is diſgrace to be prayſed for a ſin.

Good fame nowe thus ſet out, or as Iohn ſetteth it out, Epiſtle 3, verſe 3, 6, the witnes of the brethren to the truth, and louelove in the party, muſt we our ſelues, for our ſelues firſt ſeeke,

1 Rather dooing the thinges which may deſerue good fame, then ſeeking good fame barely for it ſelfe.

2 Neuer ſeeking fame but for the glory of God, & greater good of others, to whom thereby our gifts may be the more welcome and profitable.

3 Though wee want good fame frō men, alwaies to hauehave good witneſſe from God, and our owne hart. This when we be dead, ſhall be our credit.

Well then, wee may get good fame: If wee be iuſt. The memoriall of the iuſt ſhall be bleſſed. Prou, 10, 7.

And 1 heere wee muſt take heede of ſecret ſinnes, for which ſometimes it pleaſeth God to correct vsus by ſuſpicions that goe of vsus, which hinder our good name. A man muſt take heede of ſmall ſinnes, they will be increaſed if once they be ſpoken of, and once ſpoken of, they will ſtick long, occaſions muſt be auoyded. Hee that will doe no ill, muſt doe nothing that belongeth thereto. The world is giuen to make the worſt of any thing in another.

2 If we be carefull to preſerue other mens good name, others will preſerue ours.

3 Doe well, and ſeeke not good fame, you ſhall finde it ſooner, it is like your ſhadow, the more you run after it, the leſſe you catch it.

But what if dooing my beſt, I cannot get a good word?

Aun. Examine your ſelfe whether you hauehave not ſome ſin vppon you, open or ſecret: if you find you hauehave, ſeeke forgiueneſſe thereof, amend your fault, looke to your ſelfe for afterward.

If vppon due examining you can find none, know that God is trying whether you will cleaue vntounto him, without good report, yea or no, and thinke that God thus, may correct ſome former ſinne in you, or make you wary that you cō …t none afterward. One keepeth good report by the ſame meanes he getteth it.

This is for our ſelues. For others we get good report, 1 if we make them good.

2 If wee take heede of ſuch things as leſſen good report, deeds are infinite, ſo are ſayings, as bewraying of ſecrets infirmities, ſcoffes, whiſperings, backbiting, bitterneſſe, deprauing thoughts, as enuie, ſuſpitions, taking things in euill part, inuenting euill things, diſſembling, or neglect of the gifts of God in others.

3 In excuſing them who are abſent, ſo farre as wee may with good conſcience.

4 In interpreting reports of others to the beſt, burying ſome, aduertiſing the partie of whom they are thereof, that he may looke to himſelfe.

5 Hoping well of ſuch as hauehave ſinned, and are nowe turned and conuerted.

We keepe their good report by the ſame meanes.

Commaundement. 10.

Hetherto hauehave beene the commaundements for duties of act and practiſe: now folow for motion and firſt thought, and that in the tenth and laſt of all.

Thou ſhalt not couet thy neighbours houſe, &c.

Why, but doe not the former commaundements intend thoughts and ſtirrings? Aun. Yes, but heere of purpoſe God doth in ſpeciall giuegive order for them, that wee ſhould not pretend any ignorance, as our corrupt nature eaſilie p. 74would. Againe, it may be doubted, whether heere be two commaundements, or no, for that the verbe couet is twiſe repeated. It is but one onelyonly, as Paule ſheweth, Rom, 7, 7.

In this commaundement as before, is perſon, thing.

Thing forbidden, is the coueting of that which is an others, where the kinde of thing forbidden is to couet, the thinges coueted, houſe, wife, ſeruant, &c. of ones neighbour.

Coueting, or deſiring, is naturall, or not naturall. Naturall I call that which was in pure nature, as of meat and drinke for preſeruation of nature, &c. this is not forbidden.

Not naturall, is that which though it ariſe from vsus, yet was not in pure nature, which is not ſimply forbidden, if it bee with condition of my neighbours liking, as if I wiſh to buy his houſe at his owne reaſonable price.

Againe, couetings or deſirings are diuerſe, according to the occaſion whence they ariſe.

Some are occaſioned without vsus, by deuils, men, other creatures, whereto vnleſſe conſent doe come, they are not ſin. The deuill tempted Chriſt, he reſiſted and ſinned not.

Others are occaſioned from the roote of ſin in our ſelues, theſe though the leaſt, are ſinne. Theſe are chiefelie heere meant.

The things, houſe, wife, man ſeruaunt, maide ſeruant, &c. ſignifie all other things whatſoeuer of our neighbors, theſe are named as moſt vſuall and neceſſarie. Paul fetteth it out generally, Rom, 7, 7, whom wee may moſt ſafely follow to finde out the meaning of this place, which is to condemne the imagination of the thoughts of mans hart. Gene, 6, 5, & 8, 21, which indeed are ſo by nature in all men & women. Neither is that ſpeech more then plainly true, Gene, 6, 5, as may appeare, for that the like is repeated after the flood. Gene, 8, 21. and is alſo repeated by Paule, Rom, 7, 7. And though Noah be called iuſt, it was not for that he was ſo of himſelfe, but by Gods ſpeciall grace in forgiuing his ſin.

This imagination is the firſt corrupt naturall motion of the vnderſtanding, and the will.

It is in vsus before and after Baptiſme, and is likewiſe ſin: before Baptiſme it is called originall, after Baptiſme, ſome Diuines call it concupiſcence.

This certainly after Baptiſme is, as the Romaniſts doe not denie. 1 This is ſinne, which moſt ſpecially is noted in this commaundement.

Paule calleth this ſin, Rom 7, 8, 9, ſo as one would maruaile why the Counſell of Trent ſhould ſaie that it hath not the proper nature of ſin, as it doth.

2 Beſides, it luſteth againſt the Spirit.

3 It is breach of the law, for by it one cannot louelove God with all his hart, &c.

But it is ſaide out of Iames, 1, 15, that luſt when it hath conceiued bringeth forth ſin, and ſinne when it is finiſhed, bringeth foorth death: as if concupiſcence did not bring death, and ſo were no ſin.

Aunſw. That Iames meaneth actuall ſinne by the word ſin. Concupiſcence indeede is not actuall ſin, yet is it ſin, for it is originall. Beſides, Iames ſheweth, verſe 14, that when a man is tempted, hee is drawne away by his owne concupiſcence. That drawing away, is from Gods law, and is a ſin, ſo as concupiſcence is a ſin. Wherefore Iames eſpecially willeth to take heed of cōcupiſcence, becauſe it draweth away, and bringeth out actuall ſin.

Now this curſed mother concupiſcence with her brood is forbidden. Theſe are,

1 Thoughts of things which ſhould not be. So as thought is not free by Gods lawe, thought it may ſeeme to be by mans law. Thoughts ought to be ordered well, elſe they will riſe from any thing.

Bernard compareth things to a Mill, which preſently as meale, grind forth thoughts.

2 Dreames ariſing from concupiſcence.

3 Sinnes of ignorance.

4 Vaine wiſhes without deliberation. Infinite ſuch like.

Hetherto the wordes and meaning of the tenne Commaundements, and morall law.

FINIS.