Lectures Upon Exodus 20, Lecture 6
The ſixte Lecture vponupon the thirteenth verſe.
13 Thou ſhal not kill.
THe former commandement hath giuen forth inſtruction for particular callinges, from whiche (by reaſon of more particular imploying of benefites mutualy one vponupon another) there ariſeth more particular duetie of the one vntounto the other, then that which euerie common man may claime vntounto himſelfe. Nowe we are to be inſtructed in thoſe dueties that generally we doe owe vntounto all men: amongſt whiche, this cōmandement of not killing hath the firſt place, wherein we are forbidden to do any violence, iniurie or wrong to the bodie & life of our neighbour: and commanded to defend, mainteine, and cheriſh the ſame. It is to be obſerued, that the Lorde bidding vsus ſhewe foorth louelove vntounto our neighbours, hath not left it vntounto vsus to deuiſe wherein to pleaſure them, but hath ſet downe what things are moſt deare vntounto them: that by our helpe giuen for the preſeruation of thoſe thinges ſafe vntounto them, and in benefiting them therin they may hauehave true triall of the louelove and affection that we beare vntounto them. Our neighbour therefore in this conſideration is not ſhut vp in the alone fleſhe & bloud of the man, but the duties of neighbourhode reache vntounto the life and bodie, wife, goodes, and good name of the man. Neither is louelove the not hating or not hurting of a man, but the helping and furthering of him to receiue more comfort in thoſe thinges aboue recited: ouer the whiche euerie man is ſo tender, that beeing in any of thoſe annoyed, he can no longer account him ſelfe as a man loued or regarded of the authours therof: For he himſelfe is vpholden in life and liking by the comfort of them. The Lorde (in forbidding murder) forbiddith alſo all violence, crueltie, and wrath towardes our neighbour: labouring in the deteſtation of this greateſt euill, to worke in vsus a hatred towardes all that be of any affinitie with it: and therefore not letting vsus ſee them, but in that fourme which may moſt feare vsus from them, putting vponupon them al that feareful fourme of murder. The puniſhment of the offences againſt this commandement, wil help vsus to iudge ye greatnes of the ſame. Touching the murderer, it is ſaid in Leuiticus,Leui. 24.17. He that killeth any man he ſhalbe put to death. Violence burſting foorth into extremities of dealing, in the olde lawe was puniſhed with the like of that that was done what kinde ſoeuer it was, according as it is written in Leuiticus, If a man cauſe any blemiſh in his neighbour, Leui. 24.19.as he hathe done ſo ſhal it be done to him, breache for breache, eye for eye, toothe for toothe, ſuche a blemiſhe as he hath made in any, ſuch ſhalbe repaid to him, wherby the offender was drawn to the better conſideration of that griefe whiche he had brought vponupon another, in feeling the diſpleaſure thereof within him ſelfe, and alſo feared the more from offending, being wel aſſured before, that he could offer no great wrong vntounto his neighbour, whiche ſelfe ſame in ſo doing he ſhould not bring vponupon his owne head. This puniſhment doth not only declare the vnlawfulneſſe of violence whiche here is forbiden, but alſo by that puniſhment whiche the iuſt Lord did appoint for it, we ſee howe great the offence is which hath had ſuche a puniſhment appointed for it from the iuſtice of God, that more account may be made of ſuche iniuries, then commonly there is in any place. In this commandement is forbidden all crueltie: and therfore in the puniſhment of certeine offences, there was a number of ſtripes appointed, whiche in puniſhing they might not paſſe: as we reade in Deut.Deut. 25.2.3 So doeth the Lorde abhorre crueltie, that he would not hauehave it couered, no not vnderunder the cloake of iuſtice & zeale againſt ſinne, whiche vnderunder that pretence might be ſhadowed, if in any reſpect at al it were to be mainteyned. This lawe was ſo religiouſly obſerued amongeſt the Iewes, that they would alwayes giuegive one ſtripe leſſe vntounto the offendour whoſoeuer. And therefore fourtie beeing the number of ſtrypes whiche they might not paſſe, the vſuall puniſhment was to giuegive fourtie ſaue one, whiche number they did not exceede, no not in puniſhing of Paule towardes whom they beare ſo deadly hatred:1. Cor. 11.24 as he teſtifieth of himſelfe to the Corinthes, Of the Iewes (ſaith he in that place) fiue times receiued I fourtie ſtripes ſaue one. Thus woulde the Iewes giuegive out ſome ſignification howe they did abhorre crueltie, being verie vnwilling to be publiquely noted of that crime, how bloudie ſoeuer their harts were, no not at that time, when as they might hauehave had ſome ſhadowe, in pretending the zeale of iuſtice for their facte. But Chriſtians muſt abhorre that in deede, whiche theſe in ſhewe would be thought to be farre from.Leui. 19.14. Crueltie was reſtrained, in that whiche we read of in the nineteenth of Leuiticus, (of not putting a ſtumbling blocke before the blinde, nor reuiling the deafe:) for ſuche wantes gette compaſsion amongeſt all thoſe in whome there is any humanitie or pitifull inclination. Thoſe therefore muſt of neceſsitie be cruel and ſauage, that are ſo farre from any touch therwith, as that they can abide to increaſe it, by inſulting vppon them and adding more torment vntounto them. To repreſſe cruel dealing, it was forbidden them to withholde the hyre of the poore and needie hyred ſeruant,Deut. 24.15. as it is written in Deuteronomie, Thou ſhalt giuegive him his hyre for his day, neither ſhall the ſunne goe downe vponupon it: for he is poore and therewith ſuſteineth his life, leaſt he crie againſt thee vntounto the Lorde, and it bee ſinne vntounto thee. Exod. 22.21To the ſame ende was the commandement giuen in Exodus (for not vexing nor oppreſſing the ſtraungers, widowes, and fatherleſſe children) with this threat, If thou vexe or trouble ſuche and ſo he call and crie vntounto me, I will ſurely heare his crie. Then ſhal my wrath be kindled, and I wil kil you with the ſwoorde, and your wiues ſhalbe widowes, and your children fatherleſſe. Exod 22.26For the ſame cauſe, in the ſame chapter they are cōmanded to reſtore the garment taken to pledge before the ſunne go downe, This is his garment for his ſkinne (ſaith the Lord:) Wherein ſhal he ſleepe? therefore when he crieth vntounto me I will heare him: for I am merciful. Leui. 25.35.The commandement that was giuen in Leuiticus (concerning thoſe that were impoueriſhed & fallen into decay) to relieue them, but in no caſe to take vſurie or aduantage of them, had in it ye ſame purpoſe and ende to meete with crueltie and vnmercifulneſſe. For euerie ſuche condition hath in it matter to moue vsus to pitie & compaſsion: which occaſion is taken of the good, as offered them from the Lord to declare whoſe children they are by being mercifull euen as their heauenly father is mercifull.Matth. 7… But when men are ſo farre from compaſsion and merciemercy, as beeing prouoked by preſent and viſible occaſion offered, they doe not onelyonly ſhut vppe the bowels of compaſsion againſt them, but euen make a pray & ſpoile of them, moſt cruelly increaſing their miſerie, it is a plaine proofe that there is no droppe of humanitie, and muche leſſe of Chriſtianitie within them. To conclude this ſpeeche of crueltie, that whiche is written in DeuteronomieDeut. 25. (of the mouſeling the mouthe of the Oxe that treadeth out the corne) and is applied by Saint Paule to the Corinthes,1. Cor. 9.9.10. to proue that the labourer may not bee denied his hyre and wages for his paines, maketh plainely againſt crueltie, & battereth downe all the walles of vnmercifulneſſe, that are ſo ſtrongly vpholden by the general practiſe of ſo many now a-dayes. For what man almoſt is there of any worſhippe or wealth, who thinketh not that he may lawfully vſe his tenaunt, or poore neighbour without any wages? yet the prophet Ieremie pronounceth woe againſte this kinde of crueltie in theſe wordes:Iere. 22.13. Woe vntounto him that buildeth his houſe by vnrighteouſneſſe, and his chambers without equitie: he vſeth his neighbour without wages, and giueth him not for his worke. It is nothing ſo cruell a facte to robbe a ſtraunger, whome thou knoweſt not, as to ſucke out (by his labour) the bloude of thy friende and neighbour, and after to ſende him away without wages. If ſuche buildinges ſtande vponupon vnrighteouſneſſe, (as ſayth the prophete,) it is to be feared that many a faire houſe in this land hathe ſuche a ruinous foundation, as threateneth the deſtruction of the owner. This kinde of crueltie howe heynous it was in the ſight of God, and what plague it might bring in iuſtice vppon the things that were in ſuche vnrighteouſneſſe accompliſhed, did Iob verie well vnderſtande, and therefore ſaith.
Iob. 31.39.If I hauehave eaten the fruites of my lande without ſiluer, or hauehave grieued the ſoules of the maisters thereof, let thiſtles growe in ſteede of wheate, and cockle in ſteed of barley. Prou. 12.10.A righteous man (ſaith the holy Ghoſt) regardeth the life of his beaſt, but the mercies of the wicked are cruell. If hee neglecte not his beaſtes but giueth them foode in due time, muche leſſe will he neglecte his familie or ſeruantes, in defrauding them of that, either in meate, or wages, that is conuenient. Theſe examples that nowe I hauehave alledged, as they ſpring from an vnmercifull heart, and tende to the vniuſt griefe and moleſtation of the bodie and life of our brother, ſo are they directly againſte this commandement. Notwithſtanding, as they bring damage vntounto him by deteyning that whiche is his due, they are againſt this commandement alſo, Thou ſhalt not ſteale: ſo that it is not vnpoſſible for one kinde of action, to be guiltie both of murder and theft.
The negligence of man, whereby his neighbour receiueth either loſſe of life, or hurt of bodie, is forbidden in this commandement. The reaſon is verie good. For if the Lord hathe lawfully and in equitie laide vponupon vsus the care of our neighbour his life, by good right may he require at our handes the wilfull neglecte thereof. The puniſhment of ſuche wilfull negligence towardes the life or bodie of their brethren, was moſte ſharpe and ſeuere in the olde lawe, as we may ſee in Exodus,Exod. 21.28 where the mans owne life muſt anſwere for the life of his brother who periſhed by his negligence: according as the example is ſett downe there, of a man not keeping vppe his oxe whiche he knewe was woonte to puſhe. If the oxe were woont to puſhe in times paſt (ſayeth the holy Ghoſt) and it hathe beene tolde his Maiſter and hee hathe not kepte him, and after, he killeth a man or woman, the Oxe ſhalbe ſtoned, and the owner ſhall die alſo.
In this offence of negligence are all thoſe tranſgreſſours againſt this commaundement, who by. delaying to take vppe matters in controuerſie or ſuites of lawe with all poſſible ſpeede that may be, doe by their negligence giuegive occaſion to the fraile nature of man to committe murder or ſome other miſchiefe, againſt him with whome he is in controuerſie. And if careleſſe negligence be thus daungerous, howe harde a matter will it be to reckon with the Lorde for deliberate purpoſe to kepe men at variance and debate, that their gaine may grow thereby? It wilbe a harde matter to anſwere before the Almightie, if wee hauehave giuen occaſion whereby our neighbour hathe receiued loſſe of life. Dauids carefulneſſe herein is woorthily commended to all poſteritie, who when his men (breaking through the hoaſt of the Philiſtins with the daunger of their liues) had brought him water to drinke whiche he ſo greatly thirſted after and wiſhed for, immediately powred it out for an oblation vntounto the Lorde, and ſaide, Let not my God ſuffer me to doe this: 1. Chron. 11.17.18.19.ſhoulde I drinke the bloud of theſe mens liues, for they hauehave brought it with the ieopardie of their liues: therefore he would not drinke it. A notable example to feare vsus for being occaſiō to any (though ſeruant or inferiour) raſhly to hazard his life either for our profite or pleaſure.
In this commandement the Lorde is not onelyonly careful to hauehave obedience from our handes, but alſo from our hearts and tongues: ſo that bothe thoughtes and wordes muſt come vnderunder ſubiection vntounto him, that neither of them be infected with malice whiche the Lorde ſo hateth and abhorreth. For we muſt interpret the Lawe, according to the nature of the Lord who is the lawe-giuer. Man, by reaſon that he onelyonly ſeeth the deede and cannot diſcerne of the heart, maketh lawes for the outward doeings, and puniſheth them alone,Ierem. 1… without proceeding further: but the Lorde, who ſearcheth the heart and reines, maketh lawes for it, and puniſheth euen the conſent of the heart goeing againſt his lawe: in aſmuch as the Lord hateth the euil it ſelfe, he cannot but abhorre it whereſoeuer he ſhall finde it, whether in heart, hand, or tongue. It is written in the Epiſtle of S. Iohn,1. Iohn. 3.15 That whoſoeuer hateth his brother is a manſlear. We ſee then that not onelyonly groſſe euils come into reckoning before the Lord, but euen hatred ſettled in the heart, although the hand hath neuer beene ſtretched foorth to execute the ſame, neither commeth it before him as ſome trifling thing whiche doeth not greatly diſpleaſe him, but appeareth monſtrous, hauing none other ſhape vponupon it, nor other accounte made of it then of murder. Thus muſt we thinke of hatred conſented vntounto in the heart, that it hath a bloudie face in the ſight of the Lorde, and therefore is to be abhorred and loathed as the crueltie of murder. This was ye cauſe why ye Lord forbidding hatefull & malicious thoughts in this cōmandemēt would giuegive it none other name thē murder, teaching vsus yt howſoeuer we nuriſh ſuch thoughts & make ſmal account of them, yet his iudgment is plaine yt they be no better then murder, when ye hart is ſettled in them.Matth. 5.22. In the Goſpel after S. Matth. we ſee how the Lorde hateth words proceeding from malice and anger. Whoſoeuer ſhall ſay Foole vntounto his brother (ſaith our ſauiour Chriſt) ſhalbe worthie to be puniſhed in hell fire. Hatred towardes our brethren is ſo grieuous in his ſight, that it ſtaineth and defileth whatſoeuer it toucheth, be it word, or thoght: and maketh it ſo heauie that the Lord can no longer beare it. And bycauſe wordes bewray yt which lurketh in the heart, and bringeth it to light that otherwiſe would not ſo eaſily be eſpied, we muſt keepe ſome good watche ouer them, that from thence we may be ledde to the priuie chamber of the heart, to ſee how al thinges go there: for of the aboundance of the heart the mouthe ſpeaketh, ſo that there is no outward thing, that can bring vsus ſooner to the ſight and ſpeeche of the heart, then can the tongue it ſelfe: whiche if it bee infected with hatred or diſdaine, ſure it is that all thinges are not well at home in the heart: and therefore all men muſt obſerue the inclination of the heart by the vſage of the tongue, that when it commeth abroade caſting forth hatred, wrath, and debate, we may with ſpeede returne to the founteine, that is the heart, to purge and cleanſe the ſame: becauſe we are ſure, that from thence the tongue receiueth all poyſon. If we ſhall preuaile muche in ſuppreſſing hatred both in our heart, tongue, and hand, yet is not that all whiche is here commanded. For the Lorde in forbidding murder, meant not to ſtay there, but in remouing hatred, his purpoſe was to make way & paſſage for merciful dealing towards the life of others. And neceſſarie it was yt he ſhould giuegive vsus warning of that ſtumbling blocke whiche lieth in the way, leſt we ſuſpecting no ſuch matter, ſhould hauehave imagined that there would hauehave bene true care for ye life of our brother, where there was no victorie before ouer our own diſpoſitiō which is altogether otherwiſe giuen & inclined. The true profe wherof we ſhal then hauehave, when our affections ſhalbe ſtired vp by any dealing which ſhal miſlike vsus. For then we ſhal well perceiue wrath to be mightily working in vsus, which before (becauſe it had peraduenture no great matter to worke vponupon) we thought that we had bene altogether voide of, or at ye leſt not greatly infected therwith. But now in this manner of ſpeaking vſed by the holy Ghoſt (who battereth downe hatred, when his purpoſe is to builde vp louelove) we ſee yt there will be no paſſage to any louing dealing in trueth, but by treading down of our contrarie affections, which are noted to bee in vsus by the fourme of ſpeaking. For to what ende ſhould the holy Ghoſte will vsus to doe no murder, if there were no diſpoſition in vsus thervnto? This is the cauſe why ye holy Ghoſt dealeth ſo plainely with vsus, in telling vsus what we are, that our care may be great to reforme it. And when we ſhal hauehave profited any thing herein, it may be acknowledged from whence we had that, whiche we are aſſured was not to be founde in our nature. The holy Ghoſt therefore in this place detecteth our nature of want of louelove, nay, of hatred & crueltie, whiche otherwiſe we ſhould not hauehave marked no nor ſuſpected our ſelues of it, if we had not had warning from the almightie that our nature is poyſoned therewithall. For if a man (not fearing God, yet otherwiſe of good vnderſtanding to cō ceiue the trueth of things) be demaunded what his opinion is of himſelf, whether he be prone & bent to hatred, & whether he findeth his nature greatly inclining thereto or no, he will with great proteſtation conſtantly affirme, that in him (he thanketh God) there is no ſuche matter: abiuring it, with admiration and woondring how any man ſhould be brought to think ſo of him: & thus in ye not vnderſtanding his owne corruption, he ſeeth not what neede he hath of a ſauiour & redeemer, and therefore whatſoeuer hee ſayeth, is in deede and trueth vnthanckfull for that benefite, while in finding no great thing amiſſe in himſelfe, he cannot ſee what way he ſhould ſo greatly be beholding to a ſauiour that would anſwer for his tranſgreſsions, which in his owne opinion is no greate matter to doe, they being either fewe, and ſo borne out in the number of thoſe good thinges which he hathe done, or elſe none at all. Moreouer, if wee ſhall hauehave done ſomething, or diuerſe thinges that may be thought louing and friendly, yet if the inclination to wrath (which is by nature in vsus) be either not knowen, or being knowen, the ſtrength thereof ſhall not bee ſubdued, and the ſting pulled out that it reigne no more within vsus, we ſhall neuer be prouoked by any euill dealing of others, but that foorthwith (letting the reyne go to our heart) we ſhall diſhonour his name in following the rage of our minde contrarie to the lawe of our God. So might it come to paſſe that a man (hauing ſome good opinion of him ſelfe, for ſome outwarde things, but neuer tryed with iniurious dealing of another) might take it to go well with him, when notwithſtanding this corrupt nature of his ſtandeth whole in her full force and ſtrength, beeing neuer a whit ſubdued vntounto the ſpirite, as hee well perceiueth when that any great occaſion ſhal be offered to try him with all. We ſee then how iuſt cauſe there is, that the Lord ſhould admoniſh vsus of this corruption of hatred which is within vsus: not onelyonly that we ſhould ſee the benefite of our Sauiour and mediatour, but alſo that ſubduing it and treading downe the ſtrength of it, we might finde free paſſage, to doe and not to be remoued from doeing the workes of merciemercy and louelove whiche are heere cōmaunded, euen the contrarie of thoſe that (as we hauehave heard) were forbidden vsus. We are commaunded to hauehave care of the body and life of our brother, to mainteine it as his neceſſitie ſhal require, and our abilitie can perfourme, remembring that the Lord hath commited that care vntounto vsus.
The Iewes were commanded to make places of refuge and defence,Deut. 4. where the guiltleſſe perſons might hauehave protection againſt the rage of them who purſued them vntounto death: that (as it is written in Deuter.Deut. 19.10) innocent bloud be not ſhedd within their land, and leaſt bloud ſhould be vponupon them: (for theſe are the very wordes of the texte in that place) ſignifying that the not regarding and prouiding for the ſafetie of their life were matter ſufficient inough to make them & their land guiltie of their bloud, that thereby they might well vnderſtand that the care of their brethrens life was commended vntounto them, not without greate danger, if there were to be found any negligence therein.
Mercifull dealing is heere commaunded towardes all, but eſpecially towards inferiours, widowes, fatherleſſe children, and thoſe that be in any greate extremitie. A notable practiſe we hauehave of this in the perſon of Iob ſuffering his ſeruauntes to pleade their right,Iob. 31.13. and to maynteine their good cauſe before him: not vſing his authoritie to oppreſſe them, and crueltie to execute his rage, without regarding the equitie of their cauſe, only ſtanding vponupon his owne authoritie ouer them: If I did contemne the iudgement of my ſeruaunt, and of my maide, (ſayeth Iob) when they did contend with me, what then ſhall I doe when GOD ſtandeth vp? and when hee ſhall viſite me, what ſhall I anſwere? he that hath made me in the wombe hath he not made him? Here is ye true tryall of a mercifull man: for it is no commendation, not to offer wrong vntounto thoſe who are our equals and able to match vsus, but then hauehave we true tryall of our affections that there is ſome merciemercy in trueth within vsus, when we ſhall ſhewe pittie and compaſſion towardes, thoſe whome (for our authoritie or place that we bee in) wee might eaſily oppreſſe: when we ſhalbe kept from fleſhing our affections vponupon thoſe that lay open vntounto vsus, hauing no fence of power or credite, that is ſufficiently able to holde vsus. His example of compaſſion is no leſſe commendable towardes all of them that were in any greate want or extremitie, as the holie Ghoſte (vnderunder his perſon) witneſſeth in theſe wordes:Iob. 29.12. I deliuered the poore that cryed, and the fatherleſſe: and him that had none to help him. The bleſſing of him that was ready to periſh came vponupon me, and I cauſed the widowes heart to reioyce. The Iewes were bound to declare their compaſſion towardes their brethren, by that lawe which commaunded them to lend their brother that was needie amongſt them, ſufficient for his neede: taking for aſſurance, a pledge whiche hee might forbeare, as appeareth in Deuteronomie:Deut. 15.8. where they hauehave a ſtreight charge, that when the yeere of Iubilie ſhould approche (at what time all men were charged to releſe their debts) they ſhould not at that time ſhut vp their compaſſiō from him that would borrowe for his nede, but frankly giuegive vntounto him notwithſtanding ye yeere when all debts muſt be releaſed be euen at hand. There is a promiſe added to incourage them, that for ſo doeing the Lord would bleſſe them in all that they ſhould put their hand vntounto.
They were charged alſo to relieue their brother or the ſtraunger that dwelte with them, who was fallen into decay, forbidding them in expreſſe wordes to take any vſurie or increaſe of ſuche, either of money or meate,Leuit. 25.35.36. as appeareth in Leuiticus: vſing their goodes to ſuche comforte of their brethren, as might wel witneſſe the louelove that they had vntounto them. The lawe and commaundement that was giuen to this people at the time when they had made an end of the tything of their increaſe, doth declare that they had in charge frō the Lord, to relieue with their goodes, the Leuite, ſtraunger, fatherleſſe and widowe.Deu. 26.13. For in Deuter. before the people ſhould craue of God that hee would bleſſe their land, they muſt proteſt in ſet words that they had giuen vntounto the Leuites, ſtraunger, fatherleſſe, and widowe, accordingly as he had commaunded them, and ſo proceede after declaration of this their obedience to his will, to craue his bleſſing for the people and the lande: thus vſing their goods to the commoditie of their brethren, in lending and giuing according to Gods appointment, they did giuegive apparaunt tokens of louelove towardes their neighbours. The Apoſtle Paule will not acquite him that hath ſtolne if he ſhall ſteale no more, but chargeth him that he ſhall labour that he may hauehave ſome thing to giuegive to him that needeth, that way to practiſe louelove and the workes thereof vppon his needy brethren. It is not onelyonly therefore the dutie of rich-men to giuegive ſomething towarde the reliefe of the needy, but euen the poore muſt ſpare ſomewhat of their pouertie to the comfort of Chriſt in his needie members: which be it neuer ſo litle that they offered of their pouertie (if there go a willing and a faithfull minde withall) is much more acceptable to God, then great ſummes giuen from ſome wealthie men of their ſuperfluitie onelyonly, without like faith or louelove vntounto the Lord: as wee are taught in the parable of the widowe caſting in her two mites into the treaſurie, which are iuſtified by our ſauiour Chriſte to be more then all that the riche had caſt in, becauſe theirs was of their ſuperfluitie,Mat. 12.43. but hers of her pouertie. If any ought to be diſpenſed withall from declaring their louelove in this parte, it is very reaſonable that he (who by reaſon of his long loitering in acquaintāce with ſtealing & idlenes was become through cuſtome whiche is an other nature, vnapt for labour) ſhould be diſcharged vponupon the maintenance of him ſelfe by ſome honeſt trade: yet notwithſtanding, euen hee ſtandeth charged from the Lorde, to reſerue ſome thing for the prouiſion of his needie members.
To encourage vsus to duetie in this part of mercifull dealing and giuing to the needie, the Lorde doeth promiſe that it ſhall bee paide vsus againe in our greateſt need. For thus ſaith the Prophet Iſay, If thou refreſh the hungry and troubled ſoule, Iſay. 58.10.then ſhall thy light ſpring out in darkneſſe. The Lord ſhall ſatisfie thy ſoule in drought, and make fat thy bones, and thou ſhalt be like a ſpring of water whoſe waters fayle not. A great bleſſing of God to be prouided for in drought, a godly forcaſte to lay vp in proſperitie that whiche we may be aſſured will not only come againe, but alſo will be ſure to watch that time, when for our neede it ſhall be moſte welcome vntounto vsus.
Who would not be content to giuegive, if he might be ſure to hauehave it againe at his moſte neede? And beholde we hauehave letters patents from the Lorde, vnderunder the broade ſeale of his bloude, for the findeing of that wee hauehave laide out for him, euen in our greateſt neede. How can we then be ſlack in ye liberall laying out of ſome thing for an euil day? according to the counſell of the holie Ghoſte in Eccleſiaſtes:Eccle. 11.2. GiueGive a portion (ſayth he) to ſeuen and to eight, for thou knoweſt not what euill ſhall be vponupon the earth.
Moreouer, the ſentence of that great day proceedeth againſt the damned perſons in this fourme. Departe from me ye curſed into euerlaſting fire whiche is prepared for the diuel and his angels: for I was an hungred, and ye gaue me no meate: Matt. 25.41I thirſted, and ye gaue me no drink: I was a ſtraunger and ye lodged me not: I was naked, and yee cloathed me not: ſick and in priſon, and ye viſited me not. Verilie, I ſay vntounto you, in as much as ye did it not to one of the leaſt of theſe, ye did it not to me. And if ye promiſe cānot drawe vsus, the forme of ſentence muſt neceſſarily prouoke vsus to obedience heerein. We learned before, that negligent delaying, whereby our neighboure is indaungered in his body or life, was forbidden in this commaundement: and then is ſpeedy helpe and diligent vſing of the preſent occaſion that is offered to doe our neighbour good giuen vsus heere in commaundement. Wee hauehave a ſingular example of this in the fourthe of Heſter,Heſte. 4.14. where Mardocai telleth the Queene, that if ſhe ſhould let ſlip that preſent occaſion then offered her to doe good vntounto the Iewes, ſhee and her fathers houſe ſhoulde periſh, and yet deliuerance would appeare vntounto the Iewes from ſome other place. In like manner Iob profeſſeth that hee had not cauſed the eyes of the widowe to faile in longe looking and wayting before their requeſt were graunted,Iob. 31.1… but had with all ſpede ſatiſfied her deſire: acknowledging it for a greate offence, if hee had bene but ſlack therein, euen ſuch as if he ſhould hauehave bene guiltie therof, might iuſtly hauehave brought a curſe vpō him.
Our naturall inclination goeth wholy amiſſe in this commaundement as in the reſt: which notwithſtanding it lye hid in ſome more cloaſely then in other, for all ye it is not ſo cunningly couered in a ny, but that it is diſcloſed and diſcerned when occaſion is offered. The man that is borne again vntounto ye hope of euerlaſting life, doth ſo cleerely perceiue his infectiō heerin, that both in hart & word he acknowledgeth the great neceſſitie & benefite of a ſauiour & redemer: being priuy vntounto himſelf not only of many euil fruts ye hauehave appeared in his life cō trarie to this commaundement, but alſo of a diſpoſition within, that is naturally prone & inclined to offend heerein. The hope that he hath in his mediatour and ſauiour Chriſt Ieſus, doth not make him ſecure and careleſſe in his ſinne, following the inclination of his owne heart, but leadeth him to a continuall ſtrife and debate with it, becauſe it is againſt ye honour of his God and ſauiour, to whom he well perceiueth yt he is onelyonly beholding for his ſaluation, and quickeneth him to all louing dealing which is ſo often commended and commaunded of his good and mercifull father.
The naturall man ſeeth not any ſuch inclination in him ſelfe to wrath, or dulneſſe vntounto louing dealing with his neighbours, as through the grief therwith driueth him to make much of the alone Sauiour and redeemer Chriſte, but when he is charged with his offences that burſt foorth contrary to this commaundement, hee maketh light of them, and putteth them vp in a common bagge, ſaying, all men hauehave infirmities: neuer ſo touched with it, as hee can bee compelled to magnifie the grace brought by the alone mediatour Chriſt, and much leſſe is he driuen to any earneſt warre with it, or great care to profite in the works of louelove, that are contrarie to it.
To conclude, this commaundement if wee ſhall doe ſome outwarde thinges commaunded heere whiche ſhall obteine greate commendation of many men, and for all that the Lorde want his glorie, which conſiſteth in the foure points which were ſpoken of in the former commaundement, it ſhall auayle vsus nothing. Thoſe things that apperteine vntounto God, muſt of neceſſitie go with thoſe dueties vntounto men that ſhall be accepted. Neither in deede can we holde out in theſe, except we hauehave life and incouragement from the other. For the louelove that GOD is our God, tenderly fauouring and plentifully rewarding vsus that bee his, muſte make vsus to perſeuere in thoſe dueties which otherwiſe would not abide the reproches and iniuries of men, but would burſt foorth to requite them: and muche leſſe would wee laboure to ouercome them and their euill, with our good doone vntounto them. But this perſuaſion of his good fauour towardes his, and plentifull merciemercy whiche is to bee ſhewed vponupon them, maketh men willingly to forbeare the inſuing and ſatiſfying of their owne corrupt affections, not enuying the wicked their tranſitorie delights, but proſecuting their courſe in his obedience, through all their reproches, while they doe well perceiue what a plentifull recompence of rewarde abideth for them by the free gifte of their GOD.
The man that cannot be perſuaded but that hee loueth his neighbour as himſelfe, perfourming all that is required of him in that behalfe, muſt be ſent to examine him ſelfe, if there hauehave at no time appeared in him any cruell dealing, towarde his inferiours, any neglect or delay in helping and releeuing the diſtreſſed, if compaſſion hath alwayes, as occaſion ſerued, drawen him to ſpeedie releeuing, by lending or giuing, ſo ſhall he eaſily ſee into the errour of his opinion.
Now let vsus pray vntounto our heauenlie Father, that we may ſo ſee into our cruell and careleſſe diſpoſition, that we may magnifie the free mercies of our GOD in the forgiueneſſe thereof: and alſo hauehave power more and more to ſubdue it, that wee abounding in all mercifull dealing, may glorifie him in this life, and be glorified of him in the life to come.
H.I.