Exposition Upon the Ten Commandments, Exposition 2 · Commandment 5
The 5. Commaundement.
Thus much for the time and place of Gods publike worship, and thus much for the Commandements of the first table: The second table and the duties therein injoyned, followeth from the beginning of the 12: verse, to the end of the fourteenth, the summe and briefe whereof, is set downe. Mat. 22.39. Thou shalt lone thy neighbour as thy selfe. Whereupon it is said. Rom. 13.8. Thou shalt not commit adulterie, and if there bee any other Commaundement, it is briefely comprehended in this saying, euen in this, Thou shalt louelove thy neighbour as thy selfe.
In this short summe, we may consider the person, and the thing: The person, is our neighbour.
Neighbour, is he or she, that commeth of the same Adam and Eue, or who pertaketh a reasonable soule, he is called. Esa. 58.7. Our flesh, and often in the Scriptures our brother: so said Moses to them that stroue, you are brethren. And Salomon wisheth, that if he that hate vsus be hungrie we should giuegive him bread to eate, yea so kind should we bee to them, that we should pray for them. Act. 7.60.
Then we must especially shew this louelove when they neede. Luk. 10.30. 2. King. 6.22.3. For then are they indeede owners of the thing, such is the Hebrew phrase.
Neuerthelesse, some difference is to be kept, we must be good to all, but chiefely to the houshold of faith. Gal. 6.10. Such as are without, we ought to endeuour al we can to bring them to Christ, these of the houshold of faith must wee louelove, and make to increase, we must liue peaceably withall men, more familiarly, with the godly.
This for the person: the thing is in the dutie, and the measure.
The dutie is louelove: LoueLove is to wish one well for the parties owne sake, it is taken sometimes for the bare affection, sometimes for the workes thereof, sometimes for both, here it is taken for both. In the affection of louelove are.
1. Iudging well of the partie.
2. Thinking often of him.
3. Indeuouring to gratifie and pleasure him.
The effects are infinite, looke. 1. Cor. 1.13. thoroughout, whereupon it followeth, that the dutie is so great as neuer can fully bee performed. So as likewise all other must be done 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 hath both, this onelyonly is vnderstood, so as louing our selues well, we must louelove others so likewise.
Hitherto the summe of the second table, which Christ commandeth in that he saith, it is like to the other.
1. Hard to be kept.
2. Necessarie.
3. Profitable.
Whereupon the former, the lawe and the Prophets doe depend, that is, are chiefely spent in setting downe the dutie contained therein.
The Commandements themselues of the second table follow, requiring duties of all sorts of men, and these are of practise: The other signifieth, those which are with consent, and these are verses. 12.13.14.15.16.
Whereof as the persons towards whome they are practised are diuers, so are the kinds.
The persons; are superious and betters, and others.
Duties in respect of betters; are commaunded, verse 12. before the rest, to shew that publike must bee preferred before priuate.
The Commaundement requiring these duties, is the first with promise. Eph. 6.2. shewing some speciall regard that ought to be had thereof.
Obiect. One may doubt how this should be true; since al Commaundements if they bee kept, hauehave promise of life: And againe, seeing the second Commaundement likewise hath a promise of merciemercy, to thousands. &c. But we are to answere.
Answer. That Paule in calling it the first, hee meaneth the first of the second table, and the first which hath his particular promise. The Commanndementes all and so the second, hauehave a generall and indefinite promise. This commandement chargeth to honour Parents and forbiddeth the contrarie. It hath two parts, the dutie and the promise.
The dutie is Honour thy Father and mother. The dutie 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 honor. Thou that is eueryevery one, as before, Noble, as well as others, great men as well as others.
So did Solomon honour his mother though he were a king, so did Ioseph his parents hee beeing a great Prince: this must bee thought of for all practises of honour.
The parties to be honoured, Father and Mother: Who signifie all superiours whatsoeuer, whome God thus calleth, to teach all superiours to be affected to their inferiors, as parents to children in which meaning the Romanes called their chiefe men fathers, and with all to teach inferiours, in what kindnesse they are to performe dutie, to wit, as children to their parents.
Obiect. But Christ forbiddeth Mat. 22.9. to call any man father.
Ans. Christs speech must be taken in his owne meaning, hee meaneth here father in that sense, it was vsed amongst the Pharises, and such as would bee counted learned, so else where doth Christ speake fitting himselfe to the conceipts of his hearers, as Iohn. 5.31. if I should beare witnesse of my selfe my witnesse were true: that is if I were, as you, suppose me 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 sorte forbiddeth he to call Father. The Iewes and the Pharises vsed this as a swelling title, being desirous to be called in Hebrew Ahothemi, that is, our fathers: as the holy father the Pope, so the Romish Priestes are called fathers. They are not content wirh the olde name of Friers and brothers, in this sense onelyonly doth Christ forbid.
Father is he who begetteth: Mother shee who beareth: these are parents.
Now by these as before was sayde are all superiors meant: So as father and mother may be considered: by nature who naturally beget or beare, among whome are Grandfather and Grandmother and so vpward to great Grandfather if they liue: or by office onelyonly when as the place one is in, requireth the dutie of a Father &c Mother: to which in some sorte beelong affinitie of Father or Mother by mariage, gardians and such like as they bring vp who was Mordecai to Hester.
This office is spirituall or bodily: spirituall, in a dutie which especially concerneth the spirit, or soule and the life to come: whereby one is a pastour to beget, or mother to beare to God, and heauen. Bodily dutie, which is for the most in thinges of this life, and endeth with the body: and this is publike or priuate.
Publike is that which is for all of that place, as is the Magistrate or Schoolemaister.
The Magistrate is he who maketh and executeth lawes, and hath parte of gouernment and beareth authoritie.
The Magistrate is soueraigne, or vnderunder soueraigne, as the monarke, Emperour, King, Queene, &c. VnderUnder such as are by the authoritie of the soueraigne of any sorte.
The Schoolemaster who bringeth vp in learning and nurture: By priuate office, and this in the house, or out of the house: In the house, the husband in respect of the wife is father, whereupon amongst the ancient Romanes the new maried wife who became good-wife of the house, was to her husband as a daughter: so noteth Budeus vpō the Pandects, the nurce to the nurce-child: so noteth Hotoman vpō the Institutes, the master or mistresse ouer the seruant.
Out of the house in ciuill life the elder for yeares, especially he or shee who is so many yeares before vsus as they might be our father or mother: for so they did adore such as for yeares might hauehave beene their children.
The better for giftes or abilities to do the duties of his calling. Somwhat likewise for bloud according to the good customes of our countrey: Wherby it may appeare who is a Son or Daughter and how many wayes
A Child is by
Nature begotten or borne or vnderunder tutor and deputies of Naturall Parents.
Office
Spirituall, vnderunder such a mans ministery or by him conuerted, as Timothy. Titus.
bodily
Publike
subiect
Noblemā
Gouerner
Scholler or disciple
priuate
in the house
Wife
Nursechild
Seruaunt.
out of the house inferiour in
yeares
giftes
bloud
Parents shall best bee knowne by their duties set downe, children by their honour they must performe.
1. We cannot set downe all duties shortly.
2. If we set downe some twise or oftener, it is for that they are common, and we would hauehave them perceiued.
3. Though superiors should faile in their duties, inferiors must not withdraw theirs, as from naturall parents, Prince, &c.
4. Then may superiors looke for all duties with a good heart, when themselues performe theirs.
First among all are naturall parents their duties are ioyntly.
1 Before euer they hauehave children to endeuour themselues to be in the couenant of God, that their children so may be, else are they butchers of their children: before they bee breaders out of Gods couenant, better hot to be: Other parents one calleth parents of ire. Parents are in the couenant when they beleeue and are baptised.
2 They must marrie in the Lorde. Childrē in whordō are branded with perpetuall infamie. Those marrie in the Lord when both professing true religion, hauehave parents consent: and wholy do consumate and solemnize mariage, wherein the children are begotten.
3 Such children as God shal giuegive, they must consecrate them to the Lord, as Hanna did Samuell, and it is like Emica did Timothy: especially God requireth the first borne.
4 As soone as may be conueniently they must procure them to be baptized in the presence of faithfull witnesses. Iohn. 8.2.
5 All their life long they must giuegive their children good examples.
6 As their childrens yeares will beare they must bring them, vp in nurture and instruction of the Lord. Eph. 6.2. And to acquaint them with the groundes of trueth necessarie to saluation at home, bringing them to the publike assemblies, looking that they behaue themselues well there.
Secondly, as soone as may be, break off their corrupt desires: the neglect of this marred Ophni and Phineas Elies sonnes: Adoniah and Absolon Dauids sonnes.
Thirdly to inure them to do things rather to please God, then for flattering or giftes.
Fourthly they must not make them to gay in coates but allow them conuenient diet and attire.
Fiftly at least let them learne to reade and write.
Sixtly they must pray for their children.
They must obserue their childrens dispositions and gifts, and therefore prepare them to such a kind of life & calling, as they shall be fittest for Gods glorie, & the common good: taking heede of idlenes and euill company.
They must hauehave a care in due time to prouide meete mariages for them, in doing all this, as the fathers giftes are commonly the greater, so must his indeuours be: but in any case this must be looked vntounto that the parents be not deuided but that that one doth, both must do: one must not cocket against the other, nor one murmur with the otherthere is a commō fault this way. The mother shee hath her peculiar.
1 To nurse her owne child, if well she may, otherwise to get a good holsome and carefull nurse.
2 To teach it at home in the tender yeares.
3 To looke to the cleanlines and handsomenesse of it: all these same things should others do, who are in the place of naturall parents.
Parents by spirituall office, follow father and mother, father, as before, so was Paul to the Corrinthians. 1. Cor.4.5.1. Tim.1.2. to Titus. 1.3. to Phil. 19. Such a one is he who is set ouer vsus in the Lord, enabled with gifts endeuoring the sauing of souls whose labour is Gods, he is more then a father, by fathers wee bee, by such we blessedly shall bee, though it bee God who is the chiefe worker: Thus was Elias to Elizeus: Elizeus to king Ioas. One who indeuoureth this way must be in sauing doctrine, deliuering it easily to bee vnderstoode, as perticularly as may be besides prayer and continuance in all.
Mother is the Church. Gal. 4.20. out of the which these is no saluation, so that he hath not God his Father who hath the Church his Mother.
This is the Catholike Apostolike Church, built vponupon the Apostles and Prophets. Iesus Christ himselfe beeing the chiefe corner stone.
The Romane Church which now is, or is so called, is not this Church. The chiefe Gouernour or soueraigne is a Parent: So doth Ieremie complaine for his people that they are fatherlesse. Lam. the 5.3. beeing depriued of their princes. So Deborah calleth her selfe a mother, Iudg. 5.7.
Their dutie is to bind the people to keep the word of God, for Gods pure worship and iustice when they hauehave had instruction that may looke 2. Cor 23.16. They must make good lawes for both, they may not tollerate diuers & vnsound religions, they must not permitte any sinne.
VnderUnder the chiefe are fathers as Ioseph was. Gen. 45.8. and Naaman. 2. Kings. 5.13. These must do according to the trust reposed in them, faithfully procuring the common good, executing the lawes vprightly, being terror to the wicked and defence to the godly.
Schoolemaister is a father, hereuppon are they called sons of the prophets: Schollers, sonnes of the Phisitions, learners vnderunder thē. Alexander in this beehalfe preferred Aristotle his teacher before Phillip his father.
These must teach that in youth, that will be in vse in old age: and alwaies to be dropping in true godlines. They must not slacke schollers to make thē tary longer vnderunder their teaching. The husband, he likewise by his superioritie is a father he must do all that he can to winne his wife more and more to God, prouiding as he can thinges necessarie for her: dwelling with her as a man of knowledge, giuing honour to the weaker vessell: wisely learning, or sweetly and safely curing her weaknesse whatsoeuer.
The Nurse for the time is a mother and must do likewise. The maister as a father must:
1 Bring vp his seruants in the feare of God, allowing them sufficient outward things.
2 He must hauehave an honest kind of life and teach his seruants to vse that well.
3 He must as hee may bee present with seruants.
4 He must not be froward or hard to please.
5 The Maister should looke to the manseruant, the Mistresse to the maidseruant.
1 Parents as they exceed in yeares so must they in all godlinesse go beefore.
2 They had neede to take heed of the vsuall faultes in age, couetousnes, frowardnes, & deferring the thought of death: Those that excell in giftes are fathers, so are Iabal and Tubal called fathers. Gen. 4.20.21.
1 They must acknowledge God the author of their gifts.
2 Carrie themselues humbly with them.
3 Communicate them to others for the commmon good.
Those excell in blood, whose Ancetors for good deserts hauehave beene aduanced: and these must knowe that the image of God is the best coate armour to beare: so as if their Ancestors vertues be not in them as well as their bloud, they are maimed.
Thus much what these parents are, who must bee honoured, among whom for that the mother who hath infirmities is named: it sheweth that eueryevery of these former though they hauehave their faults, must not want their honours.
Now followeth the thing to bee performed, which is honour. This must be with limitation as it is, Ephesians 6.1. in the Lord that is according to the will of God, otherwise wee must iudge as Acts. 5.29. That it is better to obay God then men. when their commandements are contrary. So did the three men. Dan. 3. Neuerthelesse howsoeuer wee doe not the wicked commandement of parents, yet we must suffer such punishments as lawfull gouernours by humane lawes do inflict vponupon vsus, we must not resist no more then these did. Dan. 3.
Obiect. But what if the thing bee indifferent which is here commaunded.
Ans. Before I do it, first I must out of the word of God be perswaded of the lawfulnesse of it, and, not doing doubtingly then is it a sinne, I must take heede of giuing scandall.
Obiect. But what if searching out the nature of the thing commanded I cannot find out in perticular as my prince commanding me to assist the distressed King of Portugall: I see no further into it.
Ans. I thinke, I not onelyonly may, but should be perswated of the lawfulnes of it in this case, I take it rather the commaunders fault if there be any, then obeyers.
The kind of the thing here mentioned, is Honour: shewing all manner of due respect euerie way in the hiest degree. Honour contayneth all other duties in it, and is (if wee shoulde speake as it is) prayse much increased, inlarged and declared by all other tokens. In this place according to the sundrie parties to whome it belongeth, is diuers to all and euerie, it is as much as is due, we may consider of it as generall. Specially generall: we may call it which belongeth to all parents. And this is manifold.
1 To iudge that they ought to be honoured, for that excellencie which God hath put vponupon them. Rom. 1.13.
2 To iudge them better then our selues in that behalfe. Philip, 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 which are our betters.
5 Care in all things to hide their infirmities. Gen. 9.22, 23, 24. We see how that displeased God: Infirmities should neuer make vsus shew lesse honour, nor procure vsus to tell them to others.
6 We must pray for them and giuegive thanks. 1. Tim. 2.2.
7 Shew all reuerent behauiour to bewray our inwarde reuerencing of them, and to cause others so to doe, and that according to the worde of God, and honest customes of our countrey, as
1 To stand & not to sit. Leu. 19.32
2 To be vncouered.
3 To be silent, and forbeare voice.
4 To giuegive honourable titles.
Obi. But what meaneth that Iob. 32.22. I may not giuegive titles, least my maker should take me away sodenly.
Ans. It is meant of flattering and glosing titles: therefore marke how Sarah called her husband Lord: Elizeus called Elias Father: Ioas, Elizeus, and such like. Therefore were the children torne by Bears, for calling Baldhead.
5 Wee must preuent their good desires as far as we may know them, and not stay to shew dutie till it bee demaunded.
6 Countenance, gate, attire, &c. must be thereafter.
Speciall followeth, and is particular, and proper. Particular, which agreeth to some, but not to eueryevery kind and partie. Therefore to naturall Parents, Gardians, Magistrates, Masters, Pastors.
1 Care to please euen the froward.
2 Obedience to their commandements.
3 To hauehave a care as well what they thinke of vsus, as what they do to vsus.
4 To yeeld vsus to their corrections without answering againe.
5 To releeue them in their wants. Christ blameth such, who vnderunder pretence to giuegive to the offrings of God, gaue not to their Parents. It is true in others.
6 Not to dispose of our selues in marriage, without due respect of euerie of them, as the worde of God requireth.
7 When wee are out of their iurisdiction, to keepe an honourable conceyte and affection to them: so did Ester. 2.20.
Proper honour remaineth to some one kind, and first, to the naturall parents belongeth the cōmon & particular honor, in greater measure, so as not onelyonly he that striketh his father. Exod. 21.15. but also he who curseth his father. Exo. 21.17. Looke Psal. 30.17. The mother bare, the father & she brought vp, beare their infirmities, relieue their wants more thē others. To the spirituall father. Thes. 1.5.13. To hauehave them in singular louelove for their workes sake, yea Gal. 4.15. To plucke out their owne eyes. 1. Tim. 5.17, Double honour, which Chrisostome vnderstandeth for reuerence, & things necessarie for this life, I think we should not be curious about the number. Double signifieth much and great honour, so the spirit doubled, or a double portion, 2. King. 2.9. Signifyeth verie 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 might be without feare. 1. Cor. 16.10 which is to be deliuered from vnresonable and captious men.
The second that he who is taught in the word, make him who taught him: pertaker of all his goods. Gal. 6.6. Thus were the Leuites prouided for.
The third Rom. 16.4. that they aduenture to maintaine the preachers though it sometimes indanger themselues.
The fourth not to receiue an accusation 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 vse others. To our spirituall mother wee owe.
1 To iudge that she is the keeper, witnesser, interpreter of the scriptures, and 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 We must daily reuerence the iust censures of the church. To the father of the countrey, that is the soueraigne.
1 Not to curse him in our thought, nor in our bed-chamber.
2 To take lawes and monie of his making.
3 To bee armed at his commaundement, to the inferior magistrate, to assist him for the execution of iustice.
All Schollers of neuer so high a degree or great place, must yeelde all seemely dutie to their teachers, wiues owe to their husbands subiection. Ephes. 5, 24. submission the 22. as to the Lord. This is comely. Coll. 3.18. and is from the lawe. Gen. 3.16.
In the generall, honour which was spoken of before, for indeede, the wife is the glorie of the man. 1. Cor. 11.7. That is, she ought to do to her husbands glorie, rather then her owne: and that in her attire and such things which while they are costlier and gayer then her husbandes, is to his dishonour: if it be with neglect of his commaundement to the contrary, with impayring his estate, lessenning his authoritie ouer her.
To the Nurse wee must not bee vnkind
Masters must hauehave their honour of fidelitie and counsell keeping, looke vponupon Abrahams seruant, Gen. 24. vponupon Ioseph in Egypt before he was in prison, when hee was in fauour with Pharao: Looke vponupon Iacob with Laban.
Let old men hauehave their due of experience, neuer to vpbraid them with the sault of age, Iob. 32.6.7. To them that excell vsus in gifts this honour is due.
1 That we in honest and plaine meaning acknowledge such giftes without hiding, lessening, deprauing.
2 We must thanke God for them.
3 We must incourage all wee can those in whome such gifts are.
To such as excell vsus in bloud, wee must yeeld that which the lawe and our countries customes and curtesies do affoord: thus much for the thing.
Quest. A question whether a man may giuegive ouer, and not take the honour due vntounto him.
Ans. The honour is commaunded by God and therefore none may release it but God.
Quest. What if one be a child one way, and a father another way.
Ans. Hee must giuegive and take honour accordingly.
Quest. Must this honour once giuen continue the same, to the same partie.
Ans. No longer then he continueth in such a kind of father.
Thus farre hath beene the dutie: the promise followeth, the which is not read alike by al interpreters. The worde which is translated, That thy dayes may bee prolonged, may bee taken passiuely or actiuely. Passiuely, as some other wordes, Iob. 4.19. Luke. 16.19. In which sense some take it here: Actiuely, That they may prolong, In such sense speaketh Paule. 1. Tim. 4.16. Iam. 5.20. Act. 26.18. Thus it seemeth to be taken here, as it is else where, and as some learned men thinke: wherefore let vsus read, That they may prolong thy dayes, &c. Wherein let vsus consider the kinde of the gift, the meanes of it. The kind of the gift, is Prolonging, &c. The meanes are parents. In the kinde is the meaning, to the gift and setting it out, it is named prolonging of dayes, set out, by the lande which the Lord giueth. The chiefe thing is dayes, set out by prolonging. Dayes by an vsuall manner of speach in Scripture signifie time, because a day was the first sensible distinction of time.
Now though nothing else bee named, something else must bee vnderstoode: for onelyonly to hauehave dayes may be no great fauour, as in all of them to be in death, he meaneth therefore dayes of life naturall, ciuill, not onelyonly so: for though a man had neuer so many dayes, yet liue in sicknes, want, disgrace, his increased dayes should increase his wo. He meaneth dayes of life, flourishing in good health, and outward fauours of God, as Esay. 65, 20.21. For in deede life is not to liue, but to be in good, health.
Prolonging is not a lengthning aboue the appointed time, but granting from the first a long time of life: so that now this prolonging of dayes is the flourishing condition of any state, family or person, wherein is quietnesse or peace, 1. Timo. 2.2. wealth. Rom. 13.4. Somewhat may appeare by the contrarie. Esay. 3.4.5.13. and Prou. 30.17.
It must be remembred, this promise is not made for the desert of the former dutie performed, but vppon Gods owne meere merciemercy, to shew how acceptable the dutie is.
2 We are not to iudge alwayes of the fauour of God to saluation by this benefite, for sometimes it is bestowed vponupon the wicked: nor on the contrarie to thinke, that where it is not, that therefore there is Gods displeasure to damnation. But then wee may iudge that we are in good estate with it, if in it we profite in all sauing graces, if we vse long life to approch the nearer to heauen, and likewise vse it to the good of the Church.
3 This gift is not general and perpetuall, but as God seeth it expedient for vsus: wherefore if the question be asked, why God doth not alwayes giuegive to the godly long life: here it may be answered: it is because God dooth see that it is not the best for them.
Againe, this promise is more for a state in generall, of kingdome, countrie, or corporation, where this dutie is performed, that it shall flourish, then that eueryevery speciall person shall hauehave long life.
Besides, if God while he promiseth long life, giuegive euerlasting life, he breaketh not his promise. Hitherto the gift named the setting out of it.
Further, it 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 Egypt vnderunder Moses conduct, wherein they after continued, til they were caried captiue elswhere: yet so as that it is true of any land where God setteth his people, yea any Citie, towne or house. Now this land is aboue others mentioned, because it was a Sacrament of the heauenly land, so as that,
1 Godlinesse of this, and that life which is to come.
2 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.
1 These are the wordes of the couenant so as Gods couenant to vsus, is the ground of all his fauours to vsus, in the which if we be not, we cannot looke for any thing wherein we may hauehave comfort.
2 We hauehave nothing of our selues, it is Gods gift.
3 Anything that we hauehave, we must thanke him for, when we hauehave it, and seeke it of him when we want it.
4 If God giuegive earth, much more giueth hee heauen, and euerlasting life. Thus for the kind of the gift: the meanes follow, they, that is thy father and mother, as sayth the wise man, Ecclesiasticus, 3, 10.
Now parents are said thus to doe, as Timotheus said, to saue himselfe and those that heare him. 1. Tim. 4.26. while hee is the meanes of their saluation: so parents are said to prolong their children, where they are meanes thereof, and indeuour themselues in such things as may procure the same. This they do in discharging their duties eueryevery way, as before hath beene set downe: And here the fathers blessing is to bee thought of, which, no doubt, is much to bee respected. We must put a difference betweene the blessings of the Patriarks Abraham, Isaac, and Iacob, and such others, vponupon their children, and betweene the blessings of other common men. The Patriarkes and such parties, were propheticall, and certainly did foretell what should be by diuine inspiration, other mens blessings are but in wish and desire by praying.
And this blessing of parents is an earnest desire of a parent, that things may befall the children according to the will of God.
1 Which in God may bee looked for, when parents hauehave done their duties toward their children.
2 Children hauehave obeyed their parents in euil, may be feared, when parents hauehave done their duties, and children will not obey. But neuer if parents wish euill, when their children do well: parents are therefore to blame, which inioyne euill things to their children vponupon their blessing, as they say, for that curst counsels shall be fruitlesse, so are those that are giuen to cursing: Hitherto duties of and to superiors: now follow commaundements which require duties towards others.
These duties are to be practised as well towarde 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 euerie of these are seuerall commaundements. And for the first, Thou shalt not kill. Which is to commaund preseruation of life, and to forbid the contrarie; wherin we may consider the persons, and the thing: the persons, who, and whom. The person who is not to kill, thou, that is man, what colour and pretence soeuer thou hauehave: the person who is not to be killed, thy neighbour: the person who is not to kill, is to be vnderstood without a lawfull calling thereto, and such a one is who is not a Iudge a souldiour and executioner, yet neuerthelesse, these must remember that they doe it according as their calling requires, and that for good and the common good. Wee may see that the Anabaptists erre, who thinke it not lawfull to bee a Prince, or a warriour. And this which is forbidden to all, must so be vnderstoode, as that
1 Though wee bee prouoked we must not thus commit a fault.
2 Though time and place should seeme to serue.
3 Though wee might escape punishment for the same.
The person who is not to bee 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 the beast for necessarie vse. The Manaches therefore erre, who thinke it not lawfull to kill any thing, no not to cut the hearbes: life is whereby any thing liueth: life is spirituall, ciuill, naturall. Spirituall life, whereby the speciall worke of the holie Ghost a reasonable creature, liueth to the pleasing of God. Paule saith, A widow while she liueth in pleasure is dead: dead, that is in spirit.
The soule saith Augustine, without Gods speciall working is deade, that is spiritually: and the soule of thy soule, is faith.
This kind of life one taketh away by denying the meanes, as parents of what sorte soeuer with-houlding the word of God from them by giuing of scandall.
Scandall is occasion of sinne, in which respect Paul biddeth to take heed, that our weake brother perish. 1. Cor. 8.11. And Christ threatneth woe to him, by whom offences come, Luk. 17 1.2. Looke Roman. 14. This life we must procure all that wee can. Iohn. 1.5.16. So were the Apostles commaunded, Act. 5.10. For this cause would not the Apostles depart from Christ, Iohn 6.68. Ciuill life is that estate that which one hath in ciuill societie: as of honour, office, reputation, this must bee mayntained.
Naturall life, is that which is the ioyning of soule and bodie together. Naturall life hath three degrees.
1 Cheerefulnes of heart. In this respect God blameth the false Prophets, who made the heart of the righteous sad, Eze. 13.22. For indeed a sorrowfull heart drieth the bones. Prouerb. 17.22. Thus did Nabal first beginne to die. 1. Sam. 25.37. And thus was Rebecca wearied of her life, Gen. 27.46. for her greefe of hart at Esaues taking of wiues.
2 Soundnes of bodie when eueryevery member is maintayned, none hurte: none taken away, so as if any bee impayred it is against life: for life is of all parts. These therefore that cut off a member offend against the commandement.
3 The last is health, when euerie member and power doth his worke: hence it is said, that life is to bee in good health, & not only to liue. Therfore doth Ionathan note his fathers fault, who made the people weake & faint, 1. Sa. 14.30.
Therefore it is said Iohn. 4.50. thy sonne liueth, for he is in good health. So saith Paul, now we are aliue, that is are haile and well: if yee continue stead fast, &c.
Wherefore all such as procure surfet and drunkennesse breake this commaundement. But what neede we goe farre for opening this commaundement, our Sauiour Christ hath done 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 he setteth downe the fault and the grieuousnes thereof.
The first degree is, whosoeuer is angrie with his brother vnaduisedly shall be culpable of iudgement. The fault is to be angrie with his brother vnaduisedly, this is murther in hart.
Brother is as before. To be angry, is to be displeased with desire of reuenge.
1 In vaine it is, when it is without iust cause or occasion, as Kaine was angry with Abel, Ahab with Naboth, Saul with Dauid.
2 When it is long, Eph. 4.26. For the Sonne should not go downe vponupon our wrath.
3 When it doth vnseemly appear in countenance, in gesture, in deed, or word: So as that chiefest meaning is, that wee should be moderate in our anger: So saith Iames wee should be slow to anger: and Paul be angrie but sinne not.
In this behalfe is Moyses much commended, Numb. 12.13. And here we are to take heede that neither anger doe vainely arise, & that though it do iustly arise, it do not rage: and both these are from others, or from our selues towardes others.
And first that it do not arise in vsus by others vainely, it shall e good for vsus.
2 Alwaies before hand to consider our corrupt nature, how easily it is prouoked to inkindle by anger, as gunpouder and flaxe by fire: & 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 will watch ouer them.
Besides in this behalfe some mens complexions giuegive them occasion more to looke vntounto themselues.
2 Neuer to thinke our selues worthy of great matters, but to acknowledge in hart our wretchednes, so shal we the better when things fall crosse without anger beare them.
3 To acknowledge that nothing befalleth vsus without Gods will wherto we must learne in all meekenes to yeeled.
4 Not to be suspicious, one small suspicion, that we are neglected, will raise great anger.
5 By practising with our selues often to resist our owne desires, wee shal more easily beare it from others.
6 To auoyde occasions.
7 To marke 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 wee must be carefull. Alwayes prouided, that if they be angrie at vsus for good duties necessarie to be done, wee are not to bee discouraged: else should Christ and other of his seruantes hauehave forborne their duties for other folkes anger, but to be free from 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 other mens matters.
2 Deserue well of all; they shall be more then beastly, that then will be angrie.
3 Marke mens dispositions, such as are giuen to anger, take heede of prouoking.
4 Alwayes giuegive as good speech as possible may be.
5 Bee not hastie to tell reports, and when you report make the best of it, so farre as you may with good conscience.
6 Though you bee much prouoked, sometimes holde your peace. Iere. 28.11.
7 You must sometimes forbeare your right, if anger arise in your 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. A theredorus wished Augustus when he was angrie, to repeate the letters of the Alphabet before he did any thing, thinking that in the meane while anger would allay. The same practised Theodosius Architus saying he would hauehave corrected his seruant but that himselfe was angrie. Fredericke the Duke of Saxonie when hee was angrie, would shut himselfe vp in his closet, and let none come at him, till he had mastred his anger.
If it arise in others by our meanes, wee must follow Christes counsaile. Mat. 5.23.24.25.
God himselfe was carefull presently to pacifie, Ionas. 4. the same must we do here, though we giuegive no iust cause, though the grieued partie be inferior to vsus, though we be counted fooles for our labour, yea so farre ought we our selues to bee from anger, that though all things were taken from vsus, wee should not for our owne sakes be angrie: a triall whereof Luther saith is, if we can wish to be wronged and iniured. Nay one saith, then shall wee bee safe and free from anger, when whatsoeuer euill befall vsus, we can thinke we are not worthy so good an estate.
Now indeed well doth our Sauiour Christ forbid anger, for of it commeth hatred, enuie, backbiting, and such like, so that vnlesse the doore of anger be shut, the others as in an open floodgate came rushing in.
This anger is so forbidden, as that the contrarie thereto is cōmaunded.
Contrarie to anger is that which we call liking, whereby without passion or stirring, we rest well contented and apaide, with our brother or sister.
This is the fualt: the grieuousnes of it followeth in the desert of it, which is to bee culpable of iudgement, that is a great fault deseruing punishment: which our Sauiour setteth our by the manner of proceeding in the ciuill Court among the Iewes, they had diuerse; the smallest was wherein the Triumuiri or three in commission sate, who ended smaller matters, and set punishments accordingly.
Now as these Iudges did punish malefactors, though with gentle punishment: so this fault of being angry vnaduisedly, though it seeme small, shall not bee vnpunished, as in those Courts.
This place therefore, and the like following of this kind, make nothing to proue veniall sinnes, all shall bee punished according to their desert. Now the wages of sinne is death.
And that vnaduised anger is punished, it may appeare in Moyses, who though hee were otherwise meeke: grew when he smote the rocketwise, impatient, and forwarde, as some thinke it, to hauehave beene the chiefe cause why God was displeased with him, that hee would not let him enter into the land of Canaan.
The second degree followeth: Whosoeuer saith to his brother Rhaca, shall be worthy to be punished by the counsell, where is the fualt likewise and the grieuousnes thereof.
The fault is saying Rhaca to a brother: brother, as before neighbour: Rhaca all do not interpret alike. It seemeth to be a broken speech of an angrie mind, breaking out and bewraying it selfe somwhat though not fully, in token of mislike: whereof there are diuers in eueryevery language, as tush, fie, &c. some thinke it to be a disgraciue speech, much like when wee speak thou to one in scorn & contēpt some thinke that it commeth of the worde Rach in Hebrew, which signifieth to spit, as if saying Rhaca did signifie that the partie to whome it were said, deserued to be spit vponupon, or as that in contempt of him wee would not forbear spitting in his presnece, sure it is a note of mislike, and may come of the word Ric: Which signifieth emptie or light head, beefore we care not to vse some vnseemly gesture in witnesse of mislike, Mat. 12.14. If her father had spit on her face, that is vsed some disgrace vntounto her, as this spitting was wont to bee one, Deu. 25.9.
Rhaca thē is the bewraying of an angrie & festring soare by some vnseemly speech or behauiour, and may be:
1 In countenance.
2 In mouth, as in mowes, &c.
3 In worde, tush, fie, &c.
4 In making a loude and vnseemly noyce, Eph. 4.31.
5 In scoffing, Gal. 4 29.
6 In bitternes, Eph. 4.31.
Now here as before liking was cōmaunded, so open louelove contrarie to Rhaca is inioyned, so as that wee should declare it by all the meanes we can: as iesture, voyce, and sound; and such like.
This is the faulte: the punishment and greeuousnes followeth: shall bee worthie to be punished by the counsell: Here as before our Sauiour taketh a comparison from the Iewish courtes, for as beefore hee expressed the punishment due to the former fault, comparing it with a punishment in the lower court: So doth he here. Aboue the former court was one wherein 23. Iudges were in cōmission, these dealt in greater matters & inflicted greater punishments: so should they who offend in this kind of saying Rhace, hauehave greater punishment then the former.
The third and last degree followeth. Whosoeuer saith foole shall bee worthy to be punished with hell fire.
The fault is to call fool, this tearme is put for all vnseemely manifest behauior, bewraying a rankling & festered mind with anger & hatred: so as this word is not onelyonly meant, but any of the like, or worse meaning, or lesse: blocke, dolt, knaue, &c. Wherby wee disgrace the partie made to the Image of God.
And seeing that vile words are forbidden, it necessarily followeth that blowes and such like must bee forborne.
Quest. But it may be demaunded, may not gouernours vse such speeches sometimes?
Ans. The seldomer the better, and though that Christ himselfe did so, yet it is hard for vsus to do as hee did: hee had the spirit without measure, and could not sinne. Indeed sometimes gouernours may.
1 Sharply rebuke faultes rather then men.
2 And men onelyonly in hatred of faults.
3 With louelove which desireth the reformation of the offender.
If they be angrie vnaduisedly or discourage their inferiour they sinne.
Here then all manifest signes in speech and deede, bewraying anger and hatred are condemned: which beeing many, I forbeare to reckon them vp.
Now as all these practises are forbidden, then contrarie is required in all that wee can, most manifestly to witnesse our louelove.
The punishment of this fault remaineth. Shall be worthie to bee punished with hell fire, the most hardnes in these words heel fire: the word Gehenna commeth of two Hebrew words. Ge: which is vallie of dale, of Himnon, as dushendale, &c. So it is called, Iosuah. 15.8. In this place had the Iewes Topheth to burne their Sons 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 & torments of the damned, and Mat. 5.29.30. and 10.28. and 23.15. The doubt may be how it should be taken here, some thinke in the latter sense, true it is that this sinne of calling foole, deserueth hell: but yet I take it as in the former. So here our Sauiour had respect vntounto the Iewes, who beesids the former courts & punishmēts, had a place where grieuous faultes were punished, by strangling, beheading, stoning, burning: and because burning seemed to be most terrible, and was vsed in the vallie of Hinnon: therefore our Sauiour sheweth that he who saith foole, deserueth a greater punishment then the former: in as much as the punishmēt in the vallie of Hinnon by fire is more terrible then other punishments.
All sinnes are deadly in themselues, yet one is greater then other, and deserueth greater punishment: by this exposition of our Sauior Iesus Christ, we may see that as the murther of the heart and mouth, so necessarily must the murther of the hand and deed be condemned: which is not only in taking away life, but in giuing any occasion of taking it away.
A man taketh away life frō himselfe or from other: one may not take away his owne life. The commaundement is generall, Thou shalt not kill, for he that killeth himselfe offereth violence to Gods Image, which to preserue this law doth specially commaund. We read not that Iob or Lazarus, or any in neuer so miserable outward estate, so did: and indeede so to do, proceedeth from vnbeleefe, by occasion whereof the wicked hauehave laid handes on themselues: as Saul, Achitophel, Iudas, and such like: nay, Lucretia so renowned amongst the heathen men was to blame.
Obiect. But it may be saide, Razias in the booke of Machabees is commended for killing himselfe.
Ans. That booke is not part of the pure canonicall scripture, properly so called: and there is the partie ciuilly commended rather then Godly.
Quest. What may we say of such as in warres hauehave put themselues into such daungers, out of the which they had neuer hope to returne: of this sorte are they who runne vppon the pikes the forlorne hope, do these kill themselues.
Ans. No warre is grounded on the word and warrant of God, so as that all duties thereof are of ones calling, beesides howsoeuer thinges seeme dangerous and desperate, yet manie in the middest of all them escape.
Neither may a man take away another mans life, by Italion deuises, by force or any way else: yea, we must take heede of occasions thereunto, whereupon to shewe how farre his people should be from this, he would not hauehave them so much as to eat with bloud, to take the damme and yonge bird together, to kill the damme and yonge in one day, to seeth a kid in the dammes milke. Here all oppression of the poore is forbidden. Esai. 3 15. Pitie is to be shewed to the beasts Pro. 12.12. Forbidden in this kind is combate when the Iudge will hauehave a matter tried out by the sworde, beetweene two or three, this hath:
1 No warrant out of scriptures.
Quest. It may be said, this did Dauid and Goliah trie it out. Ans. That this was extraordinarie.
2 It was in warre when some fewe may be hazarded that therby the rest may be the safer.
Though it seeme to meane to trie out truth, yet because of the innocēt, we must not tempt God, nor do euill that good may come of it.
3 It is seldom without anger and vainglorie.
The like may bee said of making a fray, which is not by law, nor so deliberate as the former: it is altogither vnlawfull, being from anger in hatred, killeth all charitie whatsoeuer it doth else, ouerthroweth patience, which is none: if for euerie conceyued wrong we must go into the field.
Obiect. But one will say hee hath done me great wrong.
Answ. Beare, or let the lawes reuenge for thee, not thine own armes. Wherefore such frayes as these, must not be appointed, and if they be appointed, they must not be kept. It is a great fault to make them, and greater to keepe them.
We must not forget to speake the same of giuing the stab, for giuing a lie: this is murther what colour of valour & souldier like worth it hath. Here may a man abuse the Art of defence, Bear-bayting, and Bul-bayting is very daungerous.
This is the commaundement for preseruation of life.
That which is for Chastitie followeth. Thou shalt not commit Adulteric.