The English Catechism Explained, Commentary · commandments (6 of 6)

The English Catechism Explained · Commentary · commandments (6 of 6)

p. 362Anſw.If it be vponupon iuſt cauſe that wars are made and ſpoyles be tak…n, it is no robbery, but a iuſt reuenge of God, viz if the nation thus ſpoyled, hath in former times notoriouſly wronged, and infeſted them without reſtitution, if it hath broken couenants ſolemenly made, &c. for in the like caſes the Aegyptians were iuſtly ſpoyled, and the Amalekites, by Dauid and his men.

But if warres bee made out of malice, or through vaine-glory, out of vnſatiable deſire of reigning farre and wide, and getting together aboundance of riches, it is a great practice of robbery. As one Diomed…s an Arch-pyrate anſwered vntounto great Alexa…der, Nauel. gen. 57.being challenged for robbing and infeſting the Seas: What is that to thee who infeſteſt, the p. 363whole world, but becauſe I doe it with a little Nauy, and thou with a great one, I am called a thiefe, but thou an Emperour?

Queſt.A poore mans ſtealing.What if a poore man, driuen through neceſsity, ſtealeth to warme, to cloath, or to feed himſelfe, hauing none other meanes of releefe?

Anſw.Howſoeuer he be driuen this is ſtealing, and a head ſinne heere, although theſe circumſtances doe ſomewhat extenuate and leſſen it: whence it is ſaid,Prou. 6.30.Prov 6:30 Men doe not deſpiſe a thiefe when he ſtealeth to ſatisfie his ſoule, becauſe he is hungry: but it is added, If hee be found, he ſhall reſtore ſeuenfold, Verſe 31.or giuegive all the ſubſtance of his houſe, that is manifold, according to the firſt Law, or be ſold for a ſeruant. Wherefore take heed of the leaſt theft, thou that art poore and needy, if thou canſt, then worke and take paines honeſtly for thy liuing; if thou beeſt not able, with Lazarus rather lye and dye at the gates of the rich, than ſteale, and ſo maiſt thou bee recompenced with him in heauen; otherwiſe, thou takeſt the way to hell. And for young diſſolute perſons that will rob to maintaine their riot, they ſhall aſſuredly pay deare therfore with ſhamefull ends, being hanged like dogs, and which is worſt of all, vnleſſe they duely repent with eternall moſt horrible paines, for a little pleaſure in riot, mixt alſo with dread and feare.

2. The ſecond kinde of theft is oppreſſion, and wronging without recompence making,Oppreſsion of many ſons. 1 Kinde. and this is a farre ſtretching ſinne, a monſter with many heads. 1. In Kings and Princes, when as tyrannically they exact vponupon their poore ſubiects, taking vnreaſonably of them for their owne pleaſure. The Lord made this an occaſion of the peoples reuolt from Rehoboam, when without all mercy hee threatned, ſaying:1 King. 12.11.1 Kgs 12:11 My leaſt part ſhall bee bigger then my fathers loynes whereas my father did burthen you with a grieuous yoake, I will make your burthen more heauy.

2. In the Officers of Kings and Princes, which extort from the people more then they are by their Lords commanded, euen to the priuate inriching of themſelues. This was the Publicans ſinne, who were the Officers of the Romanes, the Lords of the world, and therefore were odious amongſt p. 364all people, and therefore called Publicans and ſinners. When they came to Iohns Baptiſme, deſirous to know what they ſhould doe, this was commanded them as their maine duty; Require no more then that which is appointed vntounto you, Luke 3:13.Luke 3:13as if failing in this, they were guilty of ſo notorious a ſin, as that whatſoeuer elſe they did, they could not eſcape Gods wrath to come.

3 Kinde.3. In noble men and great perſons, which take away the lands or commons of meaner perſons, or inforce them to ſell, for feare of their diſpleaſure, at an vnderunder-reckoning. This was Ahabs ſinne againſt Naboth, King. 22.and ſo felonious a robbery, as that God arraigned him, and condemned him to loſe his bloud, as Naboth had done. If any now adayes doe the like, as God knowes there bee many, though hee murther not directly that hee may poſſeſſe, yet if he abuſeth his power to the wronging of the poore, or meaner perſons, hee is a robber by oppreſſion, & may look for his puniſhment threatned in this caſe.Hoſ. 5.20.Hos 5:20 The Princes of Iudah are like thoſe that remoue the bound…, therefore will J poure out mine anger vponupon them like water, that is, without any ſtay, or let.

4 Kinde.4. In rich men, that take aduantage of the poore mans neceſſity, through which hee is conſtrained to ſell lands, or goods, not giuing to the worth for them. Againſt this, as a fore oppreſſion, the God of Iſrael gaue a Law to his people, ſaying;Le…it. 25.14. If thou ſel…eſt ought vntounto thy neighbour, or buyeſt of him, thou ſhalt not oppreſſe, but according to the number of the yeares from the Iubile…, thou ſhalt buy of thy neighbour if there bee many yeares increaſing the price, &c. But this law, or the equity hereof is little regarded now adayes, euen amongſt ſuch, as take themſelues to bee Gods people, eueryevery man almoſt eueryevery where being onelyonly for himſelfe.

5 K…nde.5. In Iudges, and Iuſticers, or any other Miniſters of Iuſtice, or Subordinates vnderunder them, which hauehave their hands open to receiue bribes, and then they are ready to worke on any ſide,Eſa 1.23. Verſe 24.Isa 1:23 Their Pr…ices are rebellious, ſaith the Lord, and the companions of theeues, eueryevery one loueth gifts and followeth after reward…. Therefore I will eaſe me of mine a…uerſaries and auenge me of mine enemies. I would to God, that this were euer before the p. 365eyes of eueryevery corrupt Iudge and Iuſticer, and of eueryevery griping vnconſcionable Lawyer, and pilling officer in eueryevery Court, that ſuch are companions of theeues, and Gods grieuous enemies.

6 Kinde.In ſuch as toward deare ſeaſons hoord vp their corne, and the like, in Fore-ſtalling of Markets, Regratours, and Ingroſſers, which are ſo ſet vponupon their owne priuate gaine, as that they endeauour by all theſe meanes, to inhaunce the price, to the vtter vndoing of the poore. Theſe are theeues of the Commonwealth alſo they are accurſed;Prou. 11.2….Prov 11:2 He …hat withdraweth the corne, the people will curſe him, but bleſſing ſhall be vponupon the head of him that ſelleth corne. Many bitter cryes bee daily ſent vp againſt ſuch Cormorants, by the Lords poore people, & curſes vttered, which ſhall not be in vaine.

7. In ſuch as take pledges of the poore,7 Kinde. which they cannot ſpare, but to their great hinderance and hurt, and ſuch as reſtore not the pledge; for the Lord hath forbidden to take thy neighbours garment to pledge when he hath no more, or at the leaſt,Exod. 12.2…. Deut. 24.6.Exod 12:2Deut 24:6 to reſtore it yer the euening when it ſerueth to couer him: alſo, No man ſhall take the vpper or the neither milſtone to pledge. And for reſtoring any pledge taken, it is a property of him that ſhall liue and not dye;Ezech. 18.7.Ezek 18:7 Hee hath reſtored the pledge to his debter, whereas hee that hath not reſtored, ſhall dye. A fearfull doome againſt many miſers in theſe times, that without all conſcience, take aduantage againſt poore men, when lands being laid to pledge by morgage, are forfeited, the poore man not being able to redeeme it: for in this caſe, thou muſt giuegive the full price as it is wortb; otherwiſe, looke how many pledges thou keepeſt, ſo many witneſſes doſt thou keepe to teſtifie thy oppreſſion againſt thee at the latter day.

8. In ſuch as let lands or monies,8 Kinde Oppresſion in letting lands. ſetting them vponupon the racke, and not ſo as the hirer, by Gods ordinary bleſsing, may be ſaued harmeleſſe, doing his beſt endeauour, this is called a biting and deuouring of our neighbour. For theſe lettings are both ſo alike as I take it, as that they may wel be ioned together, according to that law, which, if it be rightly applyed, belongeth equally to them both;Deut: 23 18. Thou ſhalt not giuegive p. 366to bitting to thy brother, either money, meat, or any thing, that is put to vſury, or byting: ſo that, if there be any way that the wicked heart of man hath deuiſed to oppreſſe by, in letting any thing it is a breach of this law, and a deuouring oppreſſion. Wherfore let both the caterpiller-like vſurer, and the vnconſcionable Landlord apply the threatnings of the Law, whereſoeuer they finde them, as well to the one as to the other, being both deepe plunged alike into the ſame damnation.

It is the ſinne of this nation to oppreſſe both theſe wayes, and no doubt but the Lord hath ſome great iudgement to puniſh it, and ſuch is the blindneſſe of the Vſurer, oppresſing with his money, as that he cryeth out vponupon the Landlord, and of the rent-racker oppresſing with his land, as that he cryeth out vponupon the Vſurer, and neither of them ſee into their owne ſin, to turne there-from. It is the practice of too many in our nation to oppreſſe this way, no conſcience being vſed, but as a man can by moſt cunning deuiſes procure his owne greateſt gaine. Wherefore repent, and let neighbourly louelove beare rule, which is the fulfilling of the Law. Let nothing to the hinderance but to the benefit of the hirer: be content with a moderate gaine, ſo ſhalt thou ſhew louelove and hauehave louelove, which through vnconſcionableneſſe is waxen cold all ouer this our world.

9 Kinde.9. In ſuch as ſell vponupon truſt, come or ware, the buyer wanting ready money, which take more then a iuſt price therefore, without all reaſon. Is this the louelove wherewith thou loueſt thy neighbor as thy ſelfe? Is this an helping hand reacht out vntounto him in his need? It is a reaching of him a knife to cut his throat, when hee asketh thee bread; a treading him downe into the water with thy feet, when hee craueth thy hand to helpe him out. Wherefore either ſell not vponupon truſt at all, and ſo deny altogether to doe the office of louelove, or elſe ſell for an indifferent gaine, euen when thou truſteſt.

10 Kinde. Againſt Bank…p…s.10. In ſuch as faine themſelues bankrupt, to deceiue their creditors, bringing them thus to compound for their debts, ſometime at fiue ſhillings in the pound, ſometime at leſſe. He is a wicked man that borroweth and payeth not againe. Their credit is rupt, that is, broken before God and man. p. 367VnderUnder the colour of pouerty, they inrich themſelues with other mens goods; and rob the poore indeed.

11. In ſuch as hire labourers to doe their worke,11 Kinde. To deny labourers hire. Deut. 24 14.Deut 24:14 but either defer to pay their hire, or deny ſome part of it. Againſt this the Lord hath commanded, ſaying, Thou ſhalt not oppreſſe an hired ſeruant. Thou ſhalt giuegive him his hire for the day, neither ſhall the Sunne go down vponupon it, leſt he cry againſt thee vntounto the Lord, and it bee ſinne vntounto thee. So that this is an oppresſion, and a crying oppresſion, to put off the poore labourer by delayes, who hath preſent need of his wages, but much more, if any part be with-held from him. This is a ſinne making ſo loud a cry, as that it aſcendeth vp into the eares of the Lord of hoſtes for reuenge, as S. Iames ſheweth.Iam. 5.4.Jas 5:4 The greateſt men are moſt guilty of this, who abound heere, but if they had none other ſinnes, they ſhall bee ſt…ipt euen for this, of all comfort, and eueryevery penny detained from the poore, ſhall bee a fearefull teſtimony againſt them at the day of iudgement.

12 Kinde.In ſuch as hauing wronged his neighbour any way, though vnwittingly, yet if comming to the knowledge of the wrong done, hee ſhall refuſe to make any recompence, the fault being onelyonly his: as when cattell break into a mans corne, being ſufficiently fenced on his part that oweth the corne, if he ſhal demand recompence and ſhew his loſſe, it is oppreſsion not to make recompence in ſome reaſonable manner, but much more if hee in his owne knowledge could not but conceiue before of this loſſe like to come to his neighbour.

13 Kinde.The thirteenth kinde of theft, is fraud and deceit in buying, and ſelling, and this is alike threatned as oppresſion; Let no man oppreſſe or defraud his broeher in any matter, 1 Theſ. 4.6.1 Thess 4:6for God is the auenger of all ſuch things. Deceit is practiſed diuers wayes.

Deut. 25.13.14.Deut 25:13Deut 25:14Firſt, by falſe weights and meaſures, or by ſome deuice, giuing leſſe then meaſure, this is an abhomination to the Lord. For, Thou ſhalt not hauehave, ſaith God, in thy bagge two manner of weights, a great and ſmall, neither ſhalt thou hauehave in thy houſe diuers meaſures, a great, and a ſmall. For all that doe ſuch things, Verſe 16.and all that doe vnrighteouſly, are abhomination to the Lord thy God, Let them look to it therfore, that hauehave two kinds of weights p. 368and meaſures, one to buy, and another to ſell by, their practiſe is abhominable.

Amos 8.4.Amos 8:4Secondly, by mixtures of baſe things, and ſuch as bee nought or little worth with things of price, and ſo ſelling all together, as if all were beſt. This was the ſinne of the Iſraelites, cormorants, againſt whom the Prophet inueigheth, ſaying; Heare this O yee that ſwallow vp the poore, that ye may make the needy of the land to faile, Verſe 6.ſaying, when will the new monethmonth bee gone, that wee may ſell corne &c. and ſell thr refuſe of the wheate? And this is the ſinne of many tradeſ-men, corne-maiſters and hop-maiſters, and of ſuch as deale in eueryevery commodity in theſe dayes, ſtrange are their deuiſes to make things, that are ſold by weight heauier, and to ſtretch ſuch things as are ſold by meaſure, and to make the greateſt gaine of baſe corne or other neceſſaries, wines, and the like, which are too many to bee named. I think that no age did euer come neere this our age for this deceit, wherein there are ſo many Zachenſſes vnconuerted, taking away from one another by forged cauillation; God grant that they may ſpeedily repent as hee did, for their owne comfort and ſaluation.

Thirdly, by ſetting a faire gloſſe vponupon things to bee ſold, that the buyer may think it farre more precious then indeed it is, and pay for it accordingly. Thus they ſinne by theft that ſophiſticate any wares, or vſe falſe lighrs and ſlights, or ouerreach the buyer by outwardly placing that which is goodly, and hiding the baſe and little worth. This is a colon able deceit to circumuent the ſimple, but they that vſe it, ſhall be taken in their owne craft.

Fourthly, by ſetting forth the thing to bee ſold, by extolling ſpeeches, though it be vnworthy. This is ſo common, as that many who are accounted honeſt men, doe fall into this disſimulation alſo, and proue themſelues ſtealers.

Fiftly, by factions, when as two or three compact together, that when one is ſelling the other ſhall come and bid him ſuch a price to deceiue him that intendeth to buy indeede.

By theſe and the like deuiſes fetcht from hell, whilſt they p. 369thinke, that they deceiue others, and aduantage themſelues, they doe greatly deceiue their owne ſoules, looſing eternall life, for the baſe gaines appertaining to this life;Luke 9.25.Luke 9:25 For what ſhall it profit a man to winne the whole world, and to looſe his owne ſoule?

The fourth kind of theft is the practiſe of vnlawfull Artes and meanes to get riches; as iudiciary Aſtrology, whereby it ſhall be vndertaken to iudge of particular future euents, the Blacke Art, whereby the deuill is conſulted with, to finde out things loſt, and Palmiſtry, whereby it is pretended to tell fortunes by beholding the hand. Howſoeuer it may, and doth oftentimes fal out to be true, which is thus foretold, yet theſe Arts are to be condemned, as for the open, or ſecret compact betwixt the practizers, and the deuill, and the preſumption, entring vponupon the ſearch of Gods ſecrets, and ſo climbing, as it were, into his chaire of Omniſcience: ſo for that they are altogether vaine and vnprofitable to ſuch, as make vſe hereof, no danger being the more preuented; and if things loſt bee recouered, the loſſe being no whit the leſſe notwithſtanding, but farre greater, becauſe God is loſt for the deuill, who thus diſcouereth things loſt, and getteth ſoules.

Againe, to make a trade of gaming to gaine hereby, becauſe men are hindred hereby, and many vndone in their outward eſtate. Moreouer, to make paintings for womens faces, diſguiſing, and monſtrous attires, vnciuill and immodeſt apparrell, and many other things, which ſerue meerely to ſet forth pride and vanity, and to ſel theſe things, it is an vniuſt gaine for the blazons of ſinne.

Laſtly, to keepe ſtewes, or whores to gaine hereby, is to tollerate this wickednes for yearely penſion of money, raked out of theſe ſinkes (as the Pope doth), as it is an intollerable abuſe againſt the ſeuenth Commandement, ſo it is the moſt odious theft againſt this Commandement of all others.

Againſt prodigality.The fifth kind of theft is by prodigality, and riotous waſting that, which God hath lent vntounto a man, to prouide herewith for wife and children, and to pay eueryevery man his. For our goods in this world are not our owne to vſe as we liſt, but committed to our diſpenſation: that wee ſhould honeſtly and ſoberlie vſe them to ſuch ends, as God hath appointed: p. 370as a ſeruant therefore hauing receiued money of his maſter, to be laid out to ſuch, and ſuch vſes, if hee ſhall ſpend it vponupon his owne pleaſure, is a thiefe to his maſter: ſo he, that hauing the goods of this world, more, or leſſe, at the hands of the Lord, to the end, that he may liue comfortably hereupon, owe nothing to any man, and prouide for his owne, if God permits; if contrariwiſe he ſhall waſt, and conſume them amongſt harlots, and drunken companions, and gameſters, he is a thiefe to the great Lord of all,1. Tim. 5.8.1 Tim 5:8 and a worſe thiefe, as S. Paul calleth him, then many an infidell. Hee robbeth and depriueth his owne bowels, his children, his owne fleſh, his wife (O ſauage, and inhumane) of all meanes of maintenance, and leaueth them helpeleſſe, expoſed to hunger and cold, and pouertie.

Queſt. 99. Is not this Commandement broken any other way?

Anſw. Yes, couetouſneſſe in heart, is alſo a great ſinne againſt it, and vnmercifulneſſe; and laſtly, robbing of God in things dedicate, in Tithes and offerings.

Explan. Theſe ſinnes are not put off to the laſt place, becauſe the leaſt, for they are moſt heinous, but becauſe they deſerue a diſtinct conſideration by themſelues, as being rather againſt God, then againſt man. Couetouſnes is an vnſatiable moſt eager deſire of hauing more, carrying a man on, to the obtaining of worldlie gaine, through any meanes, though vnconſcionable and wicked.

Matth. 6.25. 1. Tim. 6.10.Matt 6:251 Tim 6:10For, firſt it is called foreign, a deſire of hauing more, and foreign, a louelove of money, that is, foreign, in a ſuperlatiue manner, ſo as that the mind is taken vp night and day with worldly cares, and deuiſes to get the things of the world, there being an ouer great diſtracting feare of wanting theſe things, according to the word vſed by Chriſt, foreign, Be not carefull. This very deſire of the world is couetouſnes, and the roote of all euill, this is the ſeruing of Mammon, ſo as that the man that hath it,Matth. 6.24. 1. Iohn 2.15.Matt 6:241 John 2:15 cannot ſerue God; for he that thus loueth the world, the louelove of the Father is not in him.

Secondly, I adde, carrying a man on to the obtaining of p. 371worldly gaine, through any meanes, becauſe hereby couetouſnes doth expreſſe it ſelfe before men, and when any man is come to this, without conſcience of right and wrong,Iames 114.15. 1. Tim. 6 9. Luke 21.34.1 Tim 6:9Luke 21:34 to get what he can, his ſin is perfected, nothing remaineth now for him, but as a iuſt reward, death and damnation, the drowning of his ſoule in perdition, for this fooliſh admiring the duſt of the earth, and adoring the wedge of gold, and that that day ſhould come vponupon him vnawares, wherein he ſhall be ſent into the torments of Gods enemies. If any mans hart therefore be oppreſſed with worldly cares, choaking the feed of Gods word, hindring from heauenly meditations, and deuout prayer, though there bee no meanes of wicked gaine outwardly vſed, yet it is a couetous hart, a ſeruer of Mammon, and an hater of God, but this is only betwixt God, and a mans owne conſcience. Againe, if any man ſeeketh gaine by oppreſsion, by deceit, by vnreaſonable ſparing, when hee ought to ſpend, he vttereth himſelfe for couetous, before men alſo. And this is the right vnderſtanding of couetouſnes, whence it appeareth, how fowly they erre, that account him couetous, who is only frugall, and deſirous to keepe within the compaſſe of his eſtate in his expences. There may bee a couetous heart in the ſight of God indeed, but that is not ſeene to thee, and therefore if thou iudgeſt, if thou ſhalt take him for couetous, thou ſinneſt by taking vponupon thee Gods office. Contrary to which is that precept of the Apoſtle; Iudge nothing before the time, 1. Cor. 4.5.1 Cor 4:5till the Lord come who will lighten things, that are hid in darkneſſe, and make the counſels of the heart manifeſt. Woe is to them; that condemne the righteous, and a double woe then is to them, that delighting in riot themſelues, doe paſſe their ſentence vponupon men of more ſober and ſtaied minds, taxing them as couetous, becauſe they will not drinke, and ſpend ſuperfluouſly at the alehouſe, nor entertaine lauiſh and riotous idle-packs, good fellowes, as they call them, in their houſes.

2Vnmercifulnes is a benummednes of Chriſtian louelove, hardening him that is affected herewith; ſo, as that he will not beſtow any thing where apparant neceſsitie doth require. And this is a kind of falſe dealing againſt God, for a mans owne priuate commodity, which hee taketh ſo heinouſly, as p. 372that he maketh ſuch hard hearted miſers examples of his vengeance,Matth 25.Matt 25 euen for this adiudging them to hell ſire with the deuill and his angels. For the Lord commeth in the perſon of the poore, which are poore indeed, that is impotent of body, and vnable to helpe themſelues, or neceſſarily by Gods hand caſt into pouerty and want, and what thou denieſt vntounto ſuch, thou denieſt vntounto the Lord, from whom thou receiueſt al, and vntounto whom thou oweſt all, who will alſo require at the laſt day, ſaying; I was hungry and thou didſt not feede me, naked, and thou diddeſt not cloath mee, ſicke, and in priſon, and thou viſitedſt me not.

3 Againſt ſacriledge.Laſtly, robbing of God, which is called ſacriledge, is in things dedicate, when they are taken away, and in tithes and offerings, when they are vniuſtly paid, and without conſcience of the right. For as the Lord hath forbidden ſtealing from men, ſo, and much more ſtrictly hath hee forbidden ſtealing from himſelfe, and appointed more preciſely the duties to bee paid to his Miniſters in his ſtead. Now that wee may ſay ſomething of this ſinne, to moue the conſciences of all ſuch, as make conſcience of any ſtealing, it ſhall firſt be ſhewed,Tithes due by Gods Law. that tithes are due by Gods Law vnderunder the new Teſtament: ſecondly, wherein it is offended about the payment of tithes: and thirdly, how God is robbed in things dedicate.

Arg. 1 Leuit. 27.30.Lev 27:301. That tithes are due euen in theſe dayes, appeareth, from direct Scripture; All the tithes of the ſeed of the ground, and of the fruit of the trees are the Lords, they are wholy to the Lord he ſaith not, ſhall be, or let them be, as Origen hath well obſerued of other ceremoniall Lawes, which were to laſt but for a time, as of the Paſſouer, This ſhall be a Law or an ordinance vntounto thee: and ſo of other ceremonies. But as it is ſaid of the ſeuenth day, it is the Lords Sabbath ſo of tithes,Exod 12.24.Exod 12:24 they are the Lords. Whence ariſeth this ſound reaſon. That which is the Lords peculiarly, & perpetually, & not by any new ordination for a time, that is to be paid alwaies, without al difference of times of the old and new Teſtament: but ſuch are tithes, they are the Lords, & not made ſo by any ſuch ordination, therefore they are to be paid euen vnderunder the new Teſtament alſo. It cannot be maintained, that tithes are ceremonial, or appurtenances of the Leuiticall p. 373Prieſthood: for God, though he gaue them to the Leuites, yet did he not firſt found them in that encorporation: but only transferred his owne right to that Order of Prieſt-hood quouſque, ſo long as it ſhould endure, and after the ceaſing of that Prieſt-hood, the ſame right deſcended, as it were, by entaile to the ſucceeding Miniſtery of the Goſpell. In a word; Tythes were due to the Leuiticall Miniſters, not as Leuiticall, but as Miniſters; and ſo are ſucceſsiuely due to the Euangelicall Paſtors, as Paſtors, and not formally as Euangelicall. And if per impoſsibile, the Goſpell could ceaſe, yet ſhould not tythes ceaſe, but be rendred to whatſoeuer Miniſtery could be feigned to ſucceed in place thereof.

2. This appeareth further by Scripture,1. Cor. 9.14.1 Cor 9:14 concluding the Arg. 2 ſame by conſequence; It is ordained (ſaith the Apoſtle) that they ſhould liue of the Goſpell, that preach the Goſpell: euen as they did liue of the Altar, that did wait at the Altar. Whence I reaſon thus, That is due now, and to bee paid vnderunder the Goſpell, without the paiment of which, the preachers cannot be maintained, according to Gods ordinance: but ſuch are Tithes, God hauing ordained them onelyonly, and not other meanes: for if none other meanes can be ſhewed to hauehave been ordained by God, to maintaine preachers, then tythes only are of his ordinance. Therefore tythes are due now in theſe dayes of the Goſpell.

3. This appeareth further, becauſe that, as vntounto Aaron, Arg. 3 and vntounto men after his order, tythes were to bee payed, ſo they were payed vntounto Melchiſedeck, after whoſe order is Chriſt, in whoſe name, and repreſenting whoſe perſon, are the miniſters of the Goſpell: according to the Apoſtles reaſoning to the Hebrewes; Here men receiue tythes, that die, Heb. 7.8.Heb 7:8and there he is ſaid to hauehave receiued tythes, that liueth for euer &c. Hence I reaſon thus: That which is Chriſts due, as he is a meanes of Gods bleſsing vntounto the people, that is the due of his miniſters ſeruing in the ſame office: but tythes are Chriſts due, ſeeing they were Melchiſedecks, euen as they were due to the Prieſts after Aaron, becauſe due to Aaron, and they are Chriſts and Melchiſedecks, as they were a meanes of bleſsing; for, Eonomine, in this reſpect Abraham is noted to hauehave paied tythes p. 374to Melchiſedeck, when he met him, and bleſſed him. Therefore they are due to the Miniſters of the Goſpell. And to ſuch as will vnderſtand, the Apoſtle Paul is moſt plaine for tithes: Let him that is inſtructed, make him that hath inſtructed him, partaker of all his goods. Cal 6.6.What, muſt hee make his goods common vntounto him, that he may vſe any of them as himſelfe? none will grant this, I am ſure. Muſt he only giuegive him ſome ſmall matter, as an almes at his diſcretion? Ah forced conſtruction, to make part of all, ſome gratuitie only out of the money. Thus there remaineth no way elſe to make him partaker of al thy goods, but by the due paying of thy tithes from all ſorts of thy encreaſed goods, namely, which ariſe from thy Corne, from thy Fruite, from thy Cattell, &c. which are called, all thy goods.

Arg. 4 Gen. 14. Gen. 28.22.Gen 14Gen 28:22A fourth argument may be taken, from the cuſtome of the Church of God in all ages. Abel and Cain acknowledge ſomething due to the Lord, when they bring vntounto him part of their increaſe. Abraham more particularly payeth the tithe of all. Iacob voweth to giuegive the tenth to the Lord. VnderUnder the new Teſtament, there was a community of things amongſt Chriſtians for 200. yeares, according to Tertullian, which being diſſolued by Vrlan, Biſhop of Rome, tithes came againe into vſe, according to Origin, Ciprian, and Gregory, long before the Laterane Counſell, by which the Popes of Rome maketh them ceremoniall, tooke aduantage of impropriations for their owne gaine. Who ſo would be further inſtructed herein, may reade the learned Treatiſes, written of this ſubiect by Doctor Carlion, now Biſhop of Chicheſter, by Maſter Roberts, Miniſter of Norwich and others. It is to be renounced therefore, as an error, to hold, that tithes are not now due by Gods law, and the Miniſtery ſhould liue vponupon the beneuolence of people, as Wickliffe, being deceiued in his iudgement, did. It is not enough to ſay, it was a ceremony, and ſo belonged only to the time of the Law: for though a figure might be found herein (as Athanaſin, hath obſerued, … an Hebrew letter expreſsing ten, ſetting forth the firſt letter of Ieſus), yet it was not meerely ceremoniall, as other things, that had no further vſe, but to prefigure Ieſus, this being a maintenance for p. 375Gods miniſters, ſuch, as hee hath ordained alwaies to bee in his Church, though not after the ſame order, yet ſuch (as hath been ſhewed) as vntounto which tithes are alſo paid.

2 The right paying of tythes.It followeth now therefore, that I ſhew the manner of paying tithes rightly, in all ſuch, as would liue by rule, and keepe a good conſcience.

Leuit. 37, 31.Firſt, they are to be paid without diminution, either when they are paid in kind, or a price is giuen for them. If any man among the Iſraelites would buy his tithes, he muſt adde a fifth part to the price, if hee payeth it in kinde, it muſt not bee changed, giuing a worſe for a better, for if it bee changed, then both it, and that, for which it is changed,Leuit. 27.10.Lev 27:10 ſhall be holy, he ſhall forfeit both. Contrary to which, is the corrupt manner now adayes, wherein for the moſt part, either the worſt, or leaſt, is paid for tithe, or leſſe money then the tithe is worth, it being a common reckoning of worldlings, that the tithe is not ſo much worth, as one of the nine parts. And yet this is one of the leaſt abuſes, if wee conſider the cuſtomes, by which, in ſtead of giuing a fifth part more, onelyonly a fifth, or fourth part is paid ſix pence, for a tithe worth two ſhillings and ſix pence, or a peny, or three halfe-pence, for that which is worth a ſhilling, or more: and he thinketh, that he dealeth honeſtly with God, that doth thus. But let any man indifferently conſider this Law, and hee ſhall finde, that no ſuch cuſtome ought to bee amongſt men fearing God, although Gods Miniſter, for quites ſake, bee content to accept of it, and no more hath been paid a long time; for the thing, and not the cuſtome is to bee regarded, if thou wilt goe by the rule of Gods Law, which can onelyonly order thy going aright.

2Leuit. 27.30.Lev 27:30Secondly, tithes are to be paid yearely eueryevery yeere, of the increaſe of corne, of cattle, of fruit, &c. for, All the tithe of the Land, both of the ſeede of the ground, and of the fruit of the trees, is the Lords, and euerie tithe of bullocke and ſheepe, &c. Deut 14.22. Numb. 18 21.Deut 14:22Num 18:21Thou ſhalt giuegive the tithe of all, yeere by yeare. For I hauehave giuen, ſaith the Lord, all the tenths of Iſrael, vntounto the children of Leui for an inheritance: and the reaſon is added, for their ſeruice about the Tabernacle.

p. 376Deut. 14.24.Deut 14:24Now, whereas it ſeemeth to be put in the mans power, ſo that hee duly pay his tithes, to impart hereof vntounto the poore, and to eate and drinke, and bee merry herewith, he and his family: becauſe the Lord ſaith; If the way be too long for thee, thou ſhalt put it into mony and carry it, and when thou commeſt at the place, which the Lord ſhall chuſe, thou ſhalt beſtow the money, for whatſoeuer thine heart deſireth, &c And againe, whereas it may ſeeme, that it was ſufficient to doe thus once in the three yeares, becauſe it is ſaid,Deut. 14 28.Deut 14:28 At the end of the three yeeres, thou ſhalt bring forth the tithe of all thine increaſe the ſame yeare, &c. We muſt for the right vnderſtanding hereof, hauehave recourſe to the originall law, by which, as hath been ſhewed, the tithes are appointed for an inheritance to the ſonnes of Leui, they dedicating the tenth of them vntounto God: now, if they were their inheritance, then no priuate man could hauehave any power, in the diſpoſing of them, more then the Leuite had power ouer the land giuen to any other tribe for inheritance. I take it therefore, that the man thus appointed, to bring his tithe in money, had not any part of the worth of it in his power, to diſpoſe, but putting more hereunto, as was prouided, a fifth part, or more, according to Gods bleſsing vponupon him, he had power in this, to make prouiſion, and to eate and drinke hereof, and reioyce before the Lord,Deut 16.16.Deut 16:16 and to impart of it to the needy. For thrice in a yeare did the Lord appoint feaſts, and willed them, not to come to his houſe emptie, but to bring eueryevery man according to Gods bleſſing vponupon him, a gift of his hand, to feaſt therewithall. And for the tithe of the third yeare, I take it, that the Law hath none other meaning, then hath been ſaid, viz. that out of the abundance of Gods bleſsing, as ſome thing ſhould be taken to feaſt withall at the Lords houſe, ſo priuately the Leuit and poore ſhould be refreſhed herewith at home. Some hold, that the tithe of the third yeare was a tithe ariſing out of the nine parts for charitable vſes, which queſtion I need not debate any further hauing been large in this point.

3Mal. 3.8.Mal 3:8Thirdly, touching things dedicate to an holy vſe, if any man ſhall preſume to take them, and turne them to a priuate vſe, hee ſtealeth from, and robbeth God, according to that challenge made by the Prophet, ſaying: Yee hauehave robbed mee, p. 377and yet ſay, Wherein hauehave wee robbed thee? In tithes and offerings. And the ſame Law maketh things dedicate ſacred alſo, and ſuch, as it is a robbing of God, to take them from the Church.Leuit. 27.28.Lev 27:28 For, EueryEvery thing (ſaith the Lord) ſeparate from common vſe, whether it be man or beaſt, or land, is moſt holy to the Lord, it may not be ſold, nor redeemed. And it is deſtruction to a man, ſaith Salomon, to deuoure that, which is ſanctified, and after the vowes to enquire.

Queſt.What is to be thought then of Impropriations, whereby both glebe and tythes of many townes, are taken into the hands of meere Lay men, ſome ſmall Vicaridge or penſion being allotted to the Miniſter?

Anſw.I cannot with beating of my braines deuiſe how to excuſe theſe vſurpers from ſacriledge, or robbing of God, and therefore many thriue thereafter that hauehave them. True it is, that the firſt authors hereof, hauehave the heauieſt anſwere to make, as being directly guilty of this ſinne, but this is no excuſe, euen for ſuch as hauehave purchaſed impropriations, knowing the very glebe lands to be dedicated to God, and by gift voluntarily, but irreuocably made holy, and that Tythes, as in themſelues, holy by originall inſtitution, which if they were vnknowne, the caſe were otherwiſe. They therefore that ſinne leaſt this way, offend firſt by conſent vntounto their predeceſſors, Church-robbers: for if thou didſt not thinke it lawfull to buy and ſell theſe things, & to alienate them from holy vſes, wouldſt thou meddle with buying them in the ſame manner? Secondly, they offend, by impoueriſhing the Miniſters of Gods Word, to their great diſcouragement, taking their things, vntounto whom they ought to communicate their owne things. Thirdly, by vſurping the Miniſters duty, vntounto whom, as it properly belongeth to Miniſter about the holy things, ſo to poſſeſſe things hallowed and dedicate, for which it may be ſaid vntounto them, as the ſpirits ſaid vntounto the Coniurers, Jeſus I know, Acts 19.13.Acts 19:13and Paul: but who are yee? Fourthly, they offend by oppreſsion, taking the tithes of the people for nothing, hiring for ſmall penſion ſome ſimple cheape Sir Iohn, vnderunder whom the people periſh for want of knowledge.

Queſt.What is to bee done then by ſuch as hauehave theſe things left p. 378them for inheritances by their parents, and want all other meanes of liuing?

Anſw.In my opinion, their ſafeſt way for clearing and vnclogging their conſciences, is either to dedicate themſelues vntounto God, if they can by ſtudious endeauour attaine to any ſufficiency, that they may bee worthy of a Miniſters liuing, and for hereafter leaue it to the Church: or if they bee vnapt to learning, fell it at ſome indifferent rate to ſome ſufficient Miniſter, that may, and will not only for his owne time performe the Paſtorall duties, but alſo entaile the tithes in ſuch manner, that all conueyance of them ſhall bee voyd, other then to a Miniſter, who ſhall diſcharge the Cure. And ſo it is like, that the Miniſters in poſſeſsion, will ſtill breed vp their ſons, or other heires to ſucceed as well in Officio, as in Beneficio. Nay moreouer it is not improbable, that vponupon ſuch condition impoſed, the Miniſters poſſeſsing thus as purchaſers in Lay-fee, and yet being bound to all Church-performances, will bee content to conuert the Tythes into Church-fee, reſeruing onelyonly the Patronage to themſelues and their heires; and ſo in proceſſe of time the Church may bee reinueſted in Gods right, throughout many now wronged Pariſhes in this Kingdome. Deep iudgements may perhaps propound other more plauſible or paſſable courſes; I hauehave made bold to caſt in the mite of my weake vnderſtanding, but feruent wiſh: not ſo much, I proteſt, for the enriching any of our profeſsion, as for the reſtoring God his owne, and the disburthening many deteinors of ſo heauy a load of ſinne. In this, or any other probable courſe for reſtitution, there will, I grant, be to the reſtorers, ſome loſſe of worldly wealth, but it will turne to great gaine, viz. of a good Conſcience, which will feaſt thee eueryevery day, whereas thou canſt not but loſe this way ſtill, cleauing to that vniuſt gaine, offenſiue ſo many waies, as hath been ſhewed. Oh that God would giuegive power to theſe words, that they might enter into mens hearts, and neuer ceaſe ſpeaking there, vntill they diſpoſe themſelues to ceaſe from robbing God, and make ſome reſtitution of theſe holy things, meaner perſons doing as hath bin ſaid, and the greater which hauehave thouſands beſides, extending their bountie, reſtoring p. 379freely to the Church, and ſparing from many ſuperfluities.

Queſt.What is to be thought of religious houſes and lands, which in times paſt hauehave been giuen to Friers and Nunnes, &c.

Anſw.Of Religious houſes.Thoſe cages of vncleane birds were deſeruedly diſſolued, both for their owne impurities, as alſo for their originall foundation, being out of blind zeale ordeined to the maintenance of idle bellies, ſuperſtitious Maſſemongers, and inuaders of Tythes, which were due to the locall Paſtors, and not to the ſwarmes of mungrell Friars. And truly it were to bee wiſhed, that the footſteps and memorials of thoſe Church-robbers were aboliſhed, and not ſtill preſerued, by exempting Abbey lands from paying any Tythes. The Friars had then ſome pretences, that they prayed for the people, and ſometime preached to them alſo: but now the Lay men that ſucceed the Friars in thoſe purloyneries, hauehave no ſhaddow of ſuch pretence, but defraud the Church againſt all reaſon, and againſt law to, as I hauehave cauſe to thinke. Now as for the lands and Manors thus beſtowed by our deuout Anceſtors, I do not ſee that ſuperſtition did ſo vnſeperably ſticke to them, that they might not at the ſuppreſsion hauehave bin diuerted to ſome better publike vſe for the Church or Common-wealth, at leaſt ſome large portion of them. But of all in this kind, moſt laudable is their worke, that hauehave conuerted any ſuch lands and houſes to the maintenance of ſtudents in good learning, which may grow vp, as profitable plants in the Church of God.

Quest. 100. What is here commanded?

Anſw. To doe to all men as I would they ſhould doe to me, and by diligent paines-taking to get mine owne liuing, in that eſtate of life, to which it pleaſeth God to call me.

Matth. 7.12.Matt 7:12Explan. Hauing been ſo large already in ſhewing the ſin, it doth more eaſily appeare, what the dutie according to this law is. And this in briefe is ſet downe by Chriſt; To doe to all men, as ye would that they ſhould doe to you: and that is in the excuting of any office, in buying and ſelling, in lending and borrowing, and in giuing and taking, &c.

In executing any office, as of a King, or a Iudge, or of a Iuſticer, p. 380&c. without reſpecting the perſon of the rich, or fauoring the perſon of the poore,Leuit. 19.5.Lev 19:5 doing iuſtice betwixt a man and his neighbour, euen as thou wouldeſt hauehave it done vntounto thee, if thou wert to be iudged, and therefore ſhutting the eies againſt kindred in the fleſh, acquaintance and greatneſſe, and thy hands againſt bribes. In doing the office of a ſteward, or collector of any duties, taking no more then the due. In doing the duty of a maſter, to allow ſeruants things conuenient, of a ſeruant to bee faithfull in doing ſeruice, and eueryevery other office, dealing iuſtly, though power bee in thy hands, to aduantage thy ſelfe in doing otherwiſe.

2. In buying and ſelling.2. In buying and ſelling, thou muſt do as thou wouldeſt be done to, not ſeeking to liue out of other mens loſſes, but ſelling according to the worth of the thing, and no more, and in buying, giuing accordingly, as the Lord hath by Law prouided, Leuit. 25.

3. To lend freely.3. In borrowing, and lending to the needy, lending freely, as thou wouldſt gladly borrow, if thou wert poore and needy,Luke 6.35.Luke 6:35 and as is commanded; Lend freely, looking for nothing againe: no, not for the thing lent, being but ſome ſmall ſumme, which thou canſt well ſpare: and if thou canſt gratifie any neighbour without thine owne hinderance by lending, to doe this freely alſo for louelove.

2. Kings 4.2 Kgs 4Againe, if any thing be lent for gaine, which we call letting, not to exact vponupon any man, but to cleaue to this rule: and if thou borroweſt, be carefull to pay againe, not onelyonly at the time appointed, but by continual prouidence againſt that time; and if thou haſt not otherwiſe wherewithall, ſell ſuch things as thou haſt, to ſatisfie thy creditour, as the poore widow of the Prophet ſold her oyle. If thou findeſt ought of thy neighbours, if the owner may bee knowne, thou muſt reſtore it as is by law prouided:Deut. 22.1.2.3.Deut 22:1Deut 22:2Deut 22:3 Thou ſhalt not ſee thy brothers Oxe, nor his Aſſe goe aſtray, and withdraw thy ſelfe from them, but ſhalt bring them againe to thy brother, and if thou know him not, thou ſhalt bring them to thy houſe, vntill thy brother ſeeketh after it, and ſo ſhalt thou doe with all loſt things of thy brother. If any thing bee committed to thy truſt,Exod 22 7.8. Verſe 14 15.Exod 22:7Exod 22:8 not by any deceit to beguile thy brother of it, but to deliuer it againe, when it ſhall be required. If thou haſt hired p. 381any thing, and it periſh, or be hurt vnderunder thy hand, thou muſt make it good. If thou beeſt any way wronged, not to go to law, if by any other meanes thou maiſt be reſtored, and not for trifles; for wee muſt rather depart from our right in ſomething, eſpecially where the Goſpell is ſcandalized by contentious brabbling among Chriſtians, according to the Apoſtle; Why rather ſuffer ye not wrong? 1. Cor. 6.7.1 Cor 6:7why rather ſuſtaine yee not harme? And as we reade of Abraham, that to auoid contention, yeelded vntounto Lot, being his Nephew, from his right. And if we be conſtrained to go to law, then not to proſecute matters in malice, ſeeking the hinderance, but the reformation of our aduerſary, & recalling him frō his error, if it be a criminal cauſe; and faire recouery of our owne right, if it be a Ciuill cauſe. 4. In giuing and taking, do as thou wouldſt be done to, in mercy relieuing the poore with clothing, meat and drink,Iames 1.27.Jas 1:27 and other comforts, according to his neceſsity. The pure religion and vndefiled before God, is to viſit the fatherleſſe and widdowes in their aduerſitie: So that he which performeth not this duty, hauing this worlds goods, hath no true religion in him: yea,1. Iohn 3.17.1 John 3:17 he hath no louelove of God; for, If any man hath this worlds good, and ſeeing his brother in want, ſhutteth vp his compaſsion towards him, how dwelleth the louelove of God in him? yea, he hath no faith; for,Iames 2.20.Jas 2:20 faith without workes is dead. yea, he hath no ſure foundation; for,1. Tim. 6.17.18.1 Tim 6:171 Tim 6:18 the rich are warned to be rich in good workes, to be ready to diſtribute and communicate, laying vp in ſtore for themſelues, a good foundation: yea, hee hath no conformitie with God, as the child of God hath: for, doe good, ſaith the Lord, to them that hate you, Matth. 5.45.Matt 5:45that yee may bee the children of your father which is in heauen. Now that this duty may be rightly performed, it muſt be done liberally, according to a mans ability; for, he that ſoweth liberally, ſhall reape liberally, and with all chearefulnes, and not grudgingly;2. Cor 9 6.7.2 Cor 9:62 Cor 9:7 for, God loueth a cheareful giuer. And for taking, there muſt be no more taken then is giuen, neither muſt they aske, and receiue almes, that are not preſſed hereunto by neceſsity: labor muſt not be neglected, & an idle, loitring, vagrant life entred vponupon, for this is to breed a confuſiō, & to hinder the poore indeed, & to rob the ſpittle. And thus much of following the rule, which hath been embraced, euen amongſt the heathen by the law p. 382of Nature, Quod tibi non vis fieri, alteri nefeceris: Inſomuch. as that Alexander Seuerus, an heathen Emperour of the Romans, cauſed it to be written in all open places, and market-places, that it might bee continually before the eyes of all people; That which thou wouldeſt not hauehave done to thee, doe not to another man.

Rules of obedience to this Commandement.Now, there is further added, as a ſpeciall meanes to inable vntounto this duty: by diligent paines taking, to get mine owne liuing, in that eſtate of life, to which it pleaſeth God to call me.

1. Cor. 7.20.1 Cor 7:20For that we may doe the duty of this Law: we muſt firſt be in a lawful eſtate and calling, according to the precept; Let eueryevery man abide in the ſame vocation, wherein he was called: and as a remedy againſt ſtealing, and as a meanes to inable vsus to giuegive to the needy, it is ſaid, Let him worke with his hands, the thing that is good: Epheſ. 4.22.Eph 4:22ſo that thy calling muſt be good and honeſt, otherwiſe what thou gaineſt hereby is ſtollen, and if thou giueſt, it is not accepted: it muſt be profitable to Church, or Commonwealth.

Gen. 3 17.Gen 3:17Secondly, thou muſt be diligent herein: for, In the ſweate of thy brow (ſaith the Lord) thou ſhalt eate of thy bread vntill thou returne to the earth. Diligence was at the firſt enioyned Adam, when hee was ſet to dreſſe the garden. The Lord himſelfe (though a moſt omnipotent eſſence, and pure act) is in continuall action, ruling all things; the Angels hauehave wings, to expreſſe their diligence and celerity; the Sunne, Moone, and Starres, with all the heauenly orbes, are alwaies in motion; and the ſmalleſt creatures, the very Bee, and little Piſmire, are diligent in their kind, all which teach man diligence in his calling.

1. Tim. 6.6.1 Tim 6:6Thirdly, thou muſt be content with thy preſent eſtate; for, godlineſſe is great gaine with contentation. Diſcontent, beſides that it is ingratitude againſt God, is a ground of all vnlawful practices, to gaine more, and cooleth, and kils the ſpirits, from the workes of our callings: but contentation ſtayeth from that, which is vnlawfull, and putteth life into our honeſt labours and endeauours.

Prou. 21.5.Prov 21:5Fourthly, thou muſt bee frugall and thriftie, to ſaue that wherewith the Lord hath bleſſed thee, not ſpending it vnneceſſarily vponupon vanity, nor looſing it through neglect; The p. 383thoughts of the diligent doe ſurely bring abundance: ſo that a man by thrift, hauing in reaſonable ſort enough of his owne, ſhall not need to gape after other mens goods, but may hauehave wherwithall to giuegive to others.

Pſal. 15.4.Ps 15:4Laſtly, thou muſt bee conſtant, to performe all thy lawfull promiſes: for, Who ſhall dwell in the Tabernacle of the moſt High? he that ſweareth to his owne hinderance, and changeth not: or, if hee maketh any ſpeech, or promiſe, of doing any thing, to the benefit of another: For, he that boaſteth of falſe liberality, Prou. 25.14.Prov 25:14is like clouds, and winde without raine. Hee bringeth poore men into a vaine hope of ſome benefit to be receiued, but doth nothing, or he maketh a ſhew before others, as is the manner of many, ſeeming good and beneficiall, and making faire promiſes; but in deeds leaſt of all, they ſhall hauehave reward accordingly.

Queſt. 100. Which is the ninth Commandement?

Anſw. Thou ſhalt not beare falſe witneſſe againſt thy neighbour.

Queſt. 101. What is here forbidden?

Anſw. All falſe witneſſe bearing, which is firſt, falſely accuſing, and witneſsing againſt our neighbour before a Iudge. 2. By ſlandring and back-biting, and by all readineſſe to hearken to ſuch falſe reports. 3 By flattering and ſoothing any for aduantage againſt the truth. 4 By lying or telling any vntruth againſt our conſcience.

Explan. In this Commandement, the maine intent and ſcope is, to preſerue the good name of our neighbour, and our owne credit, and good name: for, by falſe witneſsing and lying, as our neighbours diſparagement is ſought, ſo a mans owne is procured. The maine ſin therefore here, is vniuſtly, or out of malice to detract from the good name of our neighbour.

1. King. 19.1 Kgs 19Firſt, I ſay, vniuſtly; becauſe ſometime a man is ſo bad and notorious, as that hee which ſhould goe about to maintaine his credit, ſhould endanger himſelfe of the woe to ſuch, as iuſtifie the wicked. Of ſuch like it is iuſt and right for a man, according to their deſerts, to complaine, either before God, as Dauid did of Ahitophel and Doeg, who had moſt notoriouſlie expreſſed their malice, and as Eliiah did againſt the p. 384Iſraelites, who had killed the Prophets, and broken downe the altars: Or before men, as Paul doth of falſe teachers to the Galatians; and ſo doth Peter and Iude giuing them diſgracefull names, that others might take heede of their company, and being infected by them: or before themſelues in publike, as Paul calleth the Galatians fooliſh,Gal. 3.1.Gal 3:1 and bewitched. And Eſay the Iſraelites, Princes of Sodome, and people of Gomorrah. Or laſtly,Leuit. 19.17. Matth. 18.17.Lev 19:17Matt 18:17 in priuate reprouing offenders; for, Thou ſhalt rebuke thy neighbour for his fault, and not ſuffer him to ſinne: And if hee heareth not thee, tell it to the Church, ſaith Chriſt, complaine to the Gouernours of the Church, from whom he may receiue due cenſure. But it is offended in making ſuch complaints vponupon any, either if it be but vponupon coniecture, and not apparant certainty, or in doubtfull actions, that may hauehave a better conſtruction, or out of malice, or vaine-glory, ſeeking by the diſgrace of our neighbour, to bring our ſelues into credit: or laſtly,Iohn 8.John 8 being in as great, or greater fault our ſelues: for, Hee that is without ſinne amongſt you, ſaith Chriſt, caſt the firſt ſtone at her. And hypocrite, caſt firſt out the beame which is in thine owne eye, and then ſhalt thou ſee more clearely, to caſt the mote out of thy brothers eye.

The ſin againſt this Commandement therefore, is vniuſtly to detract from the good name of our neighbour, by any meanes.

1Deut. 19.17.Deut 19:17Firſt, by vniuſt and falſe accuſations, and witneſsing, before any Iudge: If any doth thus, the Lord prouided, That he ſhould by the Judge bee done vntounto, as hee had thought to hauehave done vntounto his brother: and where it is concealed from men, God will be auenged,2 Kings 22. Vniuſt accuſations.2 Kgs 22 as in Naboths caſe, againſt Ahab and Iezabil. This is a double moſt hainous ſinne, a moſt high degree of taking Gods name in vaine, when in his preſence, before his Vicegerent, the falſe is witneſſed, and the height of ſinne, againſt 2this Commandement. Secondly, by accepting of ſleighty witneſſe againſt a man,Deuit. 17 6. and the Iudges proceeding hereupon in ſentence of condemnation: for by Gods poſitiue law, there muſt be ſufficient witneſſe of two, or three, when Pilate proceeded to iudgement againſt Chriſt in this caſe, he made himſelfe as guilty, as the Iewes that falſely accuſed him.

p. 3853Leuit. 19.16. Rom. 1.30.Lev 19:16Rom 1:30Thirdly, by ſlandering and back-biting: for, Thou ſhalt not walke about with tales, ſaith the Lord, It is noted, as one of the properties of ſuch, as are giuen ouer to a reprobate ſenſe, to be back-biters, and much in complaining againſt this is the booke of the Prouerbs. Such are worſe then deuouring beaſts, and foules, making a prey of men, euen whilſt they liue, whereas others deuoure onelyonly dead things. Hee that hath an ill name wee ſay is halfe hanged, the back-biter therfore that raiſeth an ill name is halfe an hangman to his neighbour, poyſoning, as with dead Cantharides, with his venomous tongue, the boxe of precious oyntment, of his neighbour, which is his chiefe treaſure, and with the ſharpe Raſor of his tongue, cutteth his throate, and pierceth his ſides, as it were with ſwords and ſpeares.

And yet this is a common practiſe in theſe miſerable daies, out of the ſame fountaine, as to ſend forth the ſweet water of bleſſing God, ſo the brackiſh water of malediction, or ſpeaking euill of our neighbours. But ſo much as thou falſly detracteſt from thy brothers good name before men, is detracted from thine before God in heauen, to the razing of it out of the booke of life which he hath written.

4Exod. 13.1.Exod 13:1Fourthly, to hauehave a mans eares open to receiue falſe rumours and tales againſt a neighbour: For, Thou ſhalt not receiue a falſe tale, ſaith the Lord. The ſlanderer is as the thiefe, he that hearkens to him as the receiuer: for if there were not ſome which delighted to heare, and ſo did giuegive incouragcement, there would be no carrier of tales.

5Gal. 6.1. Prou. 11.13.Gal 6:1Prov 11:13Fiftly, to be long-tongued, and bee ready to blaze abroad the infirmities and ſlips of others: for hee that is not carnall, like Jſmael, after the fleſh, but ſpirituall, doth reſtore ſuch by the ſpirit of meekenes. The man of vnderſtanding will keepe ſilence; hee is a foole that ſeeketh thus to diſgrace his neighbour: He that is of a faithfull heart, concealeth a ſecret; hee is a ſlanderer that diſcouereth a ſecret.

6Hard ſurmiſes. 1 Cor. 4.4. Rom. 2.1 Cor 4:4Rom 2Sixtly, in the heart to thinke, and iudge ill of our neighbour, without apparant cauſe, or for ſome infirmities to paſſe ſentence of iudgemēt againſt any man: for, Iudge nothing, ſaith the Apoſtle, before the time, when the Lord wil lighten things that p. 386are hid in darkenes. He is made ſubiect hereby to Gods iudgement that iudgeth another man.

7Vaine-glory.Seuenthly, to be poſſeſſed with vain-glory and ſelfe-louelove, which is the fountain of all diſgrace doing vntounto our brother: as Eliab Dauids elder brother, out of an high conceit of himſelfe and of his owne valour, made baſe account of his younger brother Dauid, and extenuated his worth. When a man is puft vp ſaith S. Paul, hence commeth ſtrife, enuy, railings, euill ſurmiſings. 1 Tim 6.4. Prou. 27.2.1 Tim 6:4Prov 27:2Wherefore, Let another man praiſe thee, ſaith Salomon, and not thine owne mouth. Such is the baſeneſſe of a proud minde, as that it will build vp the owne credit, with the ruines of another mans, and varniſh it ſelfe ouer with oyle preſſed from anothers credit, euen to the vtter ſpoyling and tearing of it in pieces. As he that without conſcience ſeeketh to in rich himſelfe out of another mans goods: ſo is he whoſe tongue runneth ouer the world, to rob his neighbours of their good name, and to make all other men no body, that himſelfe onelyonly may bee ſome body, it was a ſpeciall marke, wherewith the falſe teachers amongſt the Galatians were branded.

8Againſt flattery.Eighthly, to flatter and ſooth men contrary to the truth for aduantage, praiſing him, that is, or may be beneficiall vntounto thee, or into whom thou deſireſt to inſinuate thy ſelfe for thine owne benefit, when he is not worthy any ſuch praiſe, or when the contrary is true of him. As if a man ſhould praiſe him for liberall, which is vainely prodigall, or couetous, for wiſe, and vnderſtanding in ſuch things, as wherein hee hath little or no skill, for deuout and holy, when hee is negligent of holy duties, and prophane, for diſcreet, when he is Machiauell-like politique, for humble and familiar, when he is baſe, & degenerous, for ordering himſelfe well in all things, when hee doth palpably amiſſe in many things, and like Gnatho in the Comedy, ſwearing it to be true, that Thraſo ſaith, how falſe ſoeuer. Flattery is called in hebrew Chalac, ſignifying either blanaus, ſwooth, and mollis, ſoft, becauſe the flatterer vſeth ſmooth, and ſoft ſpeeches; or diuidere, to deuide, becauſe in flatterers, the tongue is diuided from the heart. So that flattery is the framing of the tongue to ſmooth ſpeeches p. 387againſt the conſcience to curry fauour with a man, in ſome worldly reſpect, or as Auguſtine hath defined it; Eſt fallacilaude ſeductio: A ſeducing by a deceitfull praiſe. In the new Teſtament it is called foreign, ſycophanſie, from a decree made amongſt the Atticks, that they ſhould bee puniſhed, that carryed figges out of the countrey, and if any man could detect them, hee was appointed a reward, whence it came to paſſe, that many promooter-like perſons accuſed many, and ſometime falſly, pretending to be beſt common-wealths men, and louers of the countrey, but intending their owne gaine by oppresſing others, like moſt of our Informers, and Catchpoles. Now of flatterers there are foure ſorts.

1. Some flatter to circumuent others, that they may the more eaſily affect their malicions proiects, as Ioab dealt with Abner, asking him how hee did, or vſing ſome ſuch kinde ſpeeches vntounto him, but with his hand ſmote him,2 Sam 3.27.2 Sam 3:27 that he dyed; as Sauls ſeruants flattered Dauid, commending it as an high fauour to be the kings ſonne in law, that hee might bee intrapped and indangered.

2. Some flatter, by commending beyond all meaſure, for their owne priuate benefit: of ſuch it is ſaid;Prou. 27.14.Prov 27:14 Hee that praiſeth his friend with a loud voyce, riſing early in the morning, it ſhall bee counted for a curſe vntounto him.

3. Some flatter ſo, as that for the pleaſing of ſome, they care not how they detract from and diſgrace others, with whom they are at enmity, or whoſe diſcredit, they account their owne credit. Theſe are tale-bearing flatterers, whoſe words as the wiſeman hath it,Prou. 26.22.Prov 26:22 goe downe into the bowels of the belly.

4. Some flatter by ſpeaking things pleaſing, when their duty is to rouze vp the ſleepy ſpirits of men, by crying aloud againſt their ſinnes, thundering out Gods iudgements due therefore. Theſe ſow pillowes vnderunder mens elbowes,Ezech. 13.10.Ezek 13:10 and daube with vntempered morter, & a ſtorme of Gods iudgements is threatned both againſt it and them.

9Againſt lyingNinthly, & laſtly, this law is broken by lying, which is the p. 388ſpeaking of any thing contrary to truth, againſt a mans knowledge, with an intent to deceiue.

Firſt, againſt a mans knowledge, becauſe if vnwittingly an vntruth be told, it is no lye, and if a truth be told, the perſon telling it, thinking it falſe, it is a lie in him, for, mentiri, to lye, is, as ſome deriue it, contra mentemare, to go againſt a mans minde, and knowledge. Otherwiſe a man receiuing a report from another, and telling it forth, without any fault on his part, ſhould be a lyer. Whereas mendacium, a lye, is menda, a fault, it is foreign, in Greeke; quaſi foreign, as a flying, becauſe all men naturally flye, and hate lyers. Ariſtotle deriueth it of foreign, vituperandus, to be diſpraiſed, and Plato, of foreign, ſleeping, becauſe he is aſleepe in ſinne, that trades in lying. In Hebrew it is, foreign iniquity.

Pſal. 12.2.Ps 12:2Againe, if a truth bee told againſt the knowledge of the teller, it is a lye, for it is not that which a man ſpeaketh, but the manner how he ſpeaketh that maketh it a lye, according to the deſcription of the Pſalmiſt; They ſpeake deceitfully eueryevery man with his neighbour, and ſpeake with a double heart.

Lyes amongſt the ancient hauehave beene diſtinguiſhed into three ſorts; Officioſum, pernicioſum, iocoſum. An officious, a pernicious and a ieſting lye. The officious is the telling of an vntruth, meerely to ſaue a mans owne life, or his neighbours, or their goods, or their freedome, and peace without intending any hurt vntounto another. This kinde of lye hath found fauourers amongſt the ancient. Origen defended it, and Gregory held it to be lawfull vnderunder the old teſtament, wherefore he ſaith that the midwiues lying vntounto Pharaoh to ſaue the children of the Hebrewes were rewarded, God made them houſes. The Priſcilianiſts held this to be lawfull, and ſo continued vndiſcouered in their hereſie a long time, wherefore Conſentius feigned himſelfe a Briſcillianiſt to diſcouer them, but it is reproued by Auguſtine; eſpecially vponupon this reaſon, if it were lawfull to purſue a lye with a lye, then robbery might bee purſued with robbery adultery with adultery and one ſin with another. This officious lye was the common refuge of holy men in their dangers, of Abraham, p. 389of Iſaac, of Rebecca, of Iaacob, of Rahab, and of Iehu, in the hotteſt of his zeale for God. This hath euer yet beene held a ſinne amongſt ſoundeſt Diuines, who hauehave excuſed Abraham and Iaacob, &c. from being guilty hereof. Abraham, for that ſhe was his Siſter, Iaacob, for that hee ſaid Prophetically, I am thy firſt borne Eſau, and Paul, for that he alſo ſaid Prophetically, I know him not to be the high Prieſt, ſeeing the Prieſthood after Aarons order was at an end in Chriſt. It is extenuated and leſſened indeed, the leſſe it breaketh the rule of louelove: for this is the maine reaſon why lying is ſinfull,Eph. 4.25.Eph 4:25 and vnbeſeeming a Chriſtian, becauſe we are members one of another, and by lying wee deceiue and beguile one another, like ſtrangers, yea like enemies. Hence it is that the lyes before mentioned, though they be recorded in the Scriptures, yet they are not taxed in thoſe perſons, becauſe it was to ſaue life, not to deſtroy; to fulfill things pleaſing vntounto God, not againſt his will.

2. The pernicious lye, is the telling of an vntruth to deceiue, and to hurt a mans neighbour, either for ſome baſe gaine, or out of malice. This is a common practice amongſt tradeſmen, and buyers and ſellers of all ſorts, and amongſt Sycophants before ſpoken of. But it is an eſſentiall property of the Diuell, and makes them the children of the Diuell, at which all ſhould quake and tremble: Hee is a lyer from the beginning, and the Father of lyes. He deceiued Adam and Euah, Ioh. 8.44.John 8:44to the woe of vsus all, he was a lying ſpirit in the mouth of the falſe Prophets of Ahab, and is in the mouth of all ſuch as ſpeake lyes.

3. The ieſting or ſporting lye, is the telling of things not true for the recreation of the hearer, hauing none other end of morality; or it is to tell vntruths, to make a gull of the hearer, or to ſport and pleaſe a mans ſelfe and his own vaine glorious humour. Thus Ieſters make a practice of lying and ſinning, whilſt they exerciſe their ſcurrilous wits, in telling ſtrange inuentions of their owne which be moſt falſe. And the ouer-witty rakehels of theſe times, who deuiſing and ſpreading falſe newes, account it the beſt ſport to deceiue the credulous and ſimple, they are all lyars, and ſet a worke p. 390of the Diuell: and to be ranked with them are vain trauellers and praters, which meerely out of vanity becauſe they would ſay ſomething, ſet ſuch things as they hauehave ſeen or heard, vponupon the tainters, ſtretching them moſt palpably beyond all credit, or coyning incredible things out of their own mynt, that neuer before ſaw any light: it is not ſo with mythologies, riddles, and parables, hauing good and vſefull moralls; for they are none other but parables, the more plainely and effectually to ſet forth good things.

2 King 5. Act. 5.2 Kgs 5Acts 5And vntounto theſe may be added an other kinde of lye, which may be called f…coſum, a varniſhing or colouring lye, to hide, and couer ouer ſome ſin after that it hath beene committed, as Geheza ſought to colour ouer the matter to Eliſhah his maiſter, ſaying, thy ſeruant went no whither, and Ananias and Saphira ſought thus to colour ouer their ſacriledge, but it turned to their greater ſinne. This is to lay a plaiſter lenitiue vponupon a corrupt ſore, making it the worſe, and the couering of bad feed with earth, making it to grow the rather. The ſin, which was but ſingle before, is thus made double, becauſe the party ſinning hauing thus ſalued it, hath no further care of being purged by repentance, and amendment, and deludeth iuſtice, ſo that all meanes of reformation are taken away.

Queſt 1 Ought a man therefore being examined of a fault worthy of death, or impriſonment, or other puniſhment to confeſſe it, if he be guilty?

Anſw.Doubtleſſe he is either to keepe ſilence, and then his anſwer may be, non tenere, or reſpondere; or elſe, if hee will anſwer poſitiuely, he muſt profeſſe his own innocencie, or confeſſe his owne guilt expresſly.

Out of a neceſſary ground Ioſhua exhorteth Achan to confeſſe his theft; My ſonne giuegive glory vntounto God, and tell the truth: ſo that, as thou makeſt conſcience of giuing God glory, thou muſt not in this caſe deny, but confeſſe the truth, whatſoeuer thou ſuffer, ſeeing thou art worthy.

Queſt. 2 What if a man bee called in queſtion for his conſcience, and religion, the acknowledgement whereof will bring him in danger vnworthily, may hee not denye it for his owne ſafety, keeping his heart right before God, ſeeing he is inquired p. 391into, not for the edification of any, but for his owne deſtruction?

Anſw.No; he may not deny it, as hee would not bee denyed by Chriſt before the Father: for, hee that denyeth me before men, ſaith the Lord, I will deny before my Father which is in Heauen. Math. 10.33. 1 Pet. 3 15.Matt 10:331 Pet 3:15Heerein Peter fell grieuouſly, and therfore being conuerted, he indeauoureth to ſtrengthen others againſt the like falls, willing them to be ready alwayes to giuegive an anſwer to eueryevery one that asketh you a reaſon of that hope, that is in you. So that a man muſt not onelyonly not deny with the Priſcilianiſts, his religion, but when like cauſe is offered in the middeſt of greateſt dangers, with Paul, to confeſſe the maine of his beleefe: as nature bindeth him ſtill notwithſtanding in circumſtances, & other quiddities, he may be ſilent for his owne ſafety.

Queſt. 3 Againſt equiuocations.May not a man by equiuocations, or mentall reſeruations blindfold the truth, to ſaue himſelfe from danger?

Anſw.Theſe are deuiſes fetcht from hell, and therfore to be auoyded by all ſuch, as look for heauen: Equiuocating is ſpeaking in words of a double ſenſe, but yet ſo, as that we would hauehave it taken contrary to the truth of that, concerning which it is queſtioned. The Diuell is the firſt Author heereof, hee deceiued our firſt parents by his equiuocations, for which Chriſt calleth him a lyer as hath beene ſhewed: for both Dii, Gods had a double ſenſe, there being ſuperi & inferi, ſuch as be called Gods in hell beneath, as in heauen aboue, and foreign, ſcientes, knowing, which is as well by experience, as by theory, or contemplatiue vnderſtanding. And euer ſince the Diuel hath made equiuocating his ordinary phraſe of anſwering ſuch as ſeeke vntounto him.

When Iulian conſulted with his Oracle at Delos, Delphos, & Dodona, being to fight againſt the Perſians: it was anſwered, Omnes dii decreuimus trophaeos, & ſpolia Thera, iuxta fluuium ducere: All wee Gods hauehave decreed to carry the trophees, and ſpoyles by Thera beſides, or nigh to the riuer; Thera being the name of a place in Iulians Empire, and the name of a riuer, that runneth through Aſſyria, in the Perſian Creeke, ſo that the victory being gotten by the enemies, the propheſie was verified, & hee deceiued by equiuocation. In the dayes of Iuſtitian, p. 392it was foretold by the Diuell, Mundum cum prole periturum, that Mundus,Munſt. Coſmog. or the world, with the off-ſpring ſhould periſh, inſomuch,Theodor. li 3. c 2. all expected an end of the world, but one Mundus with his ſonnes went to the warres, and were ſlaine, thus the Propheſie was fulfilled.Socrat. li. 4. c. 15. In the dayes of Ʋalens, hee foretold that one whoſe name began with theſe foure Greek Letters θ ε. ο. δ. th. e. o. d. ſhould reigne next, of which ſort there were many, which was the occaſion of Valens his tyranny againſt many. And many ſuch like inſtances more might he giuen. When Arius preſumed thus by equiuocation to deceiue, he was puniſhed with a miſerable, death, voyding out his very bowels vpen the ſtoole. And yet this is an ordinary practice amongſt Ieſuites, defending it alſo from the beſt examples of Chriſt & the Apoſtles. Wheras they do herein moſt fouly blaſpheme. For though Chriſt were miſvnderſtood of the woman of Samaria, touching the water that he ſpake of, & by his Diſciples touching the temple that he could deſtroy, & raiſe vp againe in 3. dayes, yet he had no meaning to deceiue by thus ſpeaking, but to remoue their minds from carnal to ſpirituall conceits, betwixt which and the Ieſuites equiuocating, there is no more proportion, then betwixt heauen and hell.

And the ſame is to be ſaid of the Apoſtles, ſpeaking wordes that might be taken two wayes, or in two diuers ſenſes: Mentall reſeruations are ſuch anſwers, as wherein ſome clauſe is reſerued in the minde of the anſwerer, making the anſwer true, how contrary ſoeuer the words are to the truth.

For example, it being demanded, Did you not come lately from beyond the ſeas? he anſwers, no, though hee did, with this mentall reſeruation, to paſſe into Scotland, Poland, &c. Did you ſay or heare maſſe ſince you came into England? hee anſwers no, when he did, with this mentall reſeruation, I did it not to tell you. O ſtrange deuice to mocke men, and God; this is a degree beyond Beelzehubs inuention, neuer the like heard of before in any age Be aſhamed heereof, euen yee firſt-borne of Satan, yee Ieſuites, vnleſſe yee will take vponupon you to be tutors to your owne father.

p. 393Queſt. 102. What is heere commanded?

Anſw. As much as in vsus lyeth, to preſerue the good name of our neighbour, and our onwe good name, ſtopping our eares againſt falſe reports, and ſuppreſſing them, and alwayes, whatſoeuer comes of it ſpeaking the truth.

Explan. Firſt, we muſt: by all lawfull meanes maintaine our owne credit, and a good name: for, proximus quiſ que ſibi, eueryevery man is next to himſelfe, & he that will vſe that care which hee ought, to the preſeruing of his neighbours good name, doth begin with looking to his own. Yet, I ſay, that we muſt doe it by lawfull meanes, becauſe there be ſome that doe ambire famam, too earneſtly ſecke after credit and offend hereby.

It is vnlawfully therefore ſought.

Math. 6. Vnlawfull meanes of fame.Matt 6Firſt, by hypocriſie, as the Phariſies fought the praiſe of men, by pretending exceeding great godlineſſe, for which they are cenſured by the Lord, to hauehave their reward: ſo that if any ſeeke fame, by making a moſt excellent ſhew that hee may be ſeene, he may indeed get a name before men, but hee ſhall loſe it before God.

Secondly, by flattery, as Abſalon is noted to hauehave flattered the people, vſing all courteſie towards them, that ſo he might make a way to the Kingdome: ſuch are ſome courting Gallants now adayes, that vſe all courteſie towards others, hauing moſt proud hearts, and making moſt lowly ſhewes, theſe and the like, get the names of moſt kinde Gentlemen, and lowly, when they are proud, and inſinuate themſelues into men for aduantage, by thus ſetting vp their names amongſt them.

Luc. 6.26.Luke 6:26Thirdly, by the neglect of a mans duty, when he ought to oppoſe himſelfe againſt mens ſinnes, winking at them, and forbearing to cenſure them, when his office doth require it, that he may thus hauehave the report of an honeſt quiet man. After this manner, to ſeeke and to obtaine a good name, and to bee well ſpoken of, is to bee infamous and vile before God, who hath threatned ſuch, ſaying; Woe is vntounto you, when all men ſpeake well of you, for ſo did they to the falſe Prophets.

p. 394Lawfull means of fame.The lawfull meanes of getting and maintaining a good name, are,

Prou. 10.7.Prov 10:71. To liue well and righteouſly: for the memory of the iuſt be bleſſed, but the memoriall of the wicked ſhall not. Whatſoeuer good parts a man hath, yet if there bee any thing ſcandalous in him,Eccl 10.2.Eccl 10:2 it is a flye in a boxe of precious oyntment, corrupting it all.

2. In all things thou muſt endeauour to glorifie God: for, Such as honour me, 1 Sam. 2.30.1 Sam 2:30ſaith the Lord, J will honour them: ſeeke to maintaine and aduance Gods fame, and thou ſhalt be ſure of a good name, though thou ſeemeſt to be vile before ſome Michel, as Dauid in dancing before the Arke.

Math 7.2.Matt 7:23. Thou muſt ſpeake well, as much as thou canſt of other men: for it is iuſt with God as thou meaſureſt vntounto others, ſo that it ſhould be meaſured to thee againe.

4. If there be any other thing which is honeſt, which is iuſt, Which is pure, which is worthy of louelove, which is of good report,Phil. 4.8.Phil 4:8 If there be any vertue, if there be any praiſe, think on theſe things.

Our duty towards our neighbours good name.Now for the credit and good name of our neighbour, that we may doe our duty aright towards the maintaining hereof.

1. We muſt congratulate with him for the good report that goeth of him, as S. Paul profeſſeth his ioy, for the faith of the Romans,Rom. 1.8.Rom 1:8 which was publiſhed throughout the whole world; and likewiſe towards other Churches & particular perſons. And if we be not likewiſe affected to the good report that goeth of our neighbour, but do contrariwiſe repine at it, as though ſomething were heereby detracted from vsus, as is the manner of many, we are far from maintaining his good name, as our duty requireth.

2. We muſt ſpeake of the good things in our neighbours, to their praiſe and commendation: as the Chriſtians at Lyſtra and Iconium,Act 16.2. 2 Cor. 8.Acts 16:22 Cor 8 are ſaid to hauehave reported well of Timothy, as Paul commendeth the charity and forwardneſſe of thoſe of Macedonia.

3. Wee muſt conceale and hide the infirmities of our neighbour, ſparing to ſpeake of them to his diſgrace: for, louelove couereth all treſpaſſes: and beare one anothers burthen, ſaith the Apoſtle,Prou. 10.12. Gal. 6.2.Prov 10:12Gal 6:2 and ſo fulfill the Law of Chriſt. Little care of the p. 395neighbours good name is in him, that is ready to ſet abroach his weakneſſes

4 If any thing be done by our neighbour that may hauehave a tolerable conſtruction, we muſt ſo conſtrue it, and not in the worſt ſenſe. This was the charity of the reſt of Iſrael towards the Reubenites and Gadites, on the other ſide Iordan,Ioſ. 12.Josh 12 which had ſet vp an Altar for a teſtimonial, they ſent firſt vntounto them to vnderſtand the thing, before that they begin to war vponupon them: and Ioſeph willing to make the beſt conſtruction that he could of Maries being with childe, determined ſecretly to ſend her away.

5. Againſt all ſlanderous tales and reports againſt our neighbours credit, to ſtop our eares, it is commended as a neceſſary property in ſuch, as bee inhabitants of Gods holy mountaine, not only not to ſlander, but not to receiue a falſe tale againſt his neighbour. And what louelove is there in ſuch,Pſal. 15.3.Ps 15:3 as be ready to hearken to backbiters, vnleſſe it may notoriouſly or euidently appeare to be no ſlander. Wherefore thou muſt not onelyonly not hearken to ſuch, but reproue them, bee angry with them, and make them knowne, as moſt odious perſons, going about to rob thy neighbour of his principall iewell, more worth then all his ſubſtance.

Whether a man may praiſe himſelfe.Whether may a man to preſerue his owne credit, and to get him a good name, ſpeake of ſuch thinges, as are praiſe-worthy in himſelfe, ſeeing it is forbidden; Let another man praiſe thee, and not thine owne lippes.

This is to be iudged of, according to the fountaine from whence it proceedeth, if it commeth from pride and ſelfe-louelove, out of a deſire to be famous, and highly thought of, as it is in moſt, it is to be condemned as pride it ſelfe, which maketh a man hatefull to God and man: but if it commeth from necesſity, becauſe otherwiſe a man ſhall bee vniuſtly in diſgrace through ſlanderous tongues, heere is a time to ſeeke to maintaine his owne good name: Thus did Paul iuſtifie himſelfe, and extoll his owne gifts and labours; or elſe becauſe otherwiſe ſome aſperſion ſhall be caſt vponupon Gods glory, ſomething ſlanderous laid vponupon his ſeruant, being imputed to p. 396him,1 Sam. 11.1 Sam 11 as if Samuel had not ſtood forth to iuſtifie himſelfe, and to publiſh his vpright dealing in his Iudges Office: or laſtly, becauſe otherwiſe ſometime euen ſuch as are of excellent deſerts might remaine vnknowne, and bee vſed as enemies, when there is none elſe to make them knowne. Thus Obadiah telleth Elijah to his owne praiſe, that hee hid an hundred Prophets of the Lord,1 King. 18.1 Kgs 18 fifty in a Caue, and fed them with bread and water: And Nehemiah ſpeaketh much of his goodneſſe towards the Iewes, deſiring the Lord to remember him in mercy.

Ioſ. 7.Josh 7Laſtly, the dutie heere is, in all things to ſpeake the truth, whatſoeuer commeth of it not bee affraid of the faces of the greateſt, ſtanding for the truth of the Goſpell: not to feare any enmity of man in witnesſing the truth for the meaneſt: not for feare of death or other puniſhment, to deny the truth of any fact, making vsus lyable herevnto. For thus, as Ioſuah ſaid vntounto Achan, thou giueſt glory to God, whatſoeuer becommeth of thee, otherwiſe thou aduanceſt the Diuell the father of lies. Thou art a follower of God, as one of his deare Children; and though thou loſe ſomething heere, yet thou ſhalt be rewarded an hundred fold: otherwiſe, as a baſtard and impe of the Diuell, thou ſhalt with him bee adiudged to hell-fire,Reuel. 22.Rev 22 as is the cenſure of lyars.

Queſt. 103. Which is the tenth and laſt Commanmandement?

Anſw. Thou ſhalt not couet thy neighbours houſe, thou ſhalt not couet thy neighbours wife, nor his ſeruant, nor his mayd, nor his Oxe, nor his Aſſe, nor any thing that is his.

Queſt. 104. What is heere forbidden?

Anſw. All firſt motions in the minde vntounto ſin, ſpringing from originall ſin, though no conſent be yeelded vntounto them.

Explan. This Commandement as hath beene already ſaid, is diuided by the Romaniſts into two, that the two formoſt might be reckoned but one: But this, as hath beene ſhewed is their ſophiſtry, and againſt all reaſon, there being two ſo diſtinctly deliuered of two arguments, the inward and outward p. 397worſhip of God, heere one and the ſame argument, euill motions and luſts of the minde, and no full diſtinction in the matter, but onelyonly enumeration of diuers obiects. Nay to demonſtrate that all this is but one commandement, compare Exod. 20.17. with Deut 4.21. and you ſhall finde the order of this enumeraion inuerted, in the one the houſe firſt named, in the other the wife, which would neuer hauehave beene done, if they had beene two different commandements.

Thou ſhalt not couet; that is, thou ſhalt not hauehave any firſt motions in thy minde, againſt that louelove which thou oweſt vntounto thy neighbour, whereby the way may bee opened to ſinne againſt him in any kinde, either through the deſire of pleaſure, or profit, whether the profit bee inheritance, his houſe or goods, man, maid, cattle, which were alike bought, and ſold in thoſe times: all beginnings of ſin muſt be reſiſted, that the ſoule may bee pure and fit for Gods Spirit, to ioyne it ſelfe vntounto. Now, the Lord paſſeth on heere, in reckoning vp particular euill motions againſt our neighbour, and ſaith nothing of motions againſt his owne Maieſty, not that men are not as apt heerein to ſinne againſt God, nether for that theſe motions are more excuſable; but becauſe as more hainous in any common vnderſtanding, they are to be auoyded rather, being againſt him, from whom eueryevery good thing, and onelyonly good commeth.

Pſal. 139.Ps 139The ſin againſt this Law, I ſay, is, when ill motions of any kinde are firſt in the minde, whether againſt God, or againſt man, though no conſent be yeelded by the minds approbation and liking well of, and thinking to put theſe motions in execution; for as groſſe affections and deſires make the ſoule impure in Gods ſight, ſo his peircing eye-ſight beholdeth it if there be any beginnings a far off, and cannot abide them, according to the Pſalmiſt.

Rom. 7. Gal 5.17.Rom 7Gal 5:17Here therefore commeth to be cenſured originall ſin in vsus, deriued from Adams ſin, viz. the leproſie of our corrupt nature, which is called luſt, and concupiſcence, the fleſh, &c. which is a want of originall righteouſneſſe and holineſſe and a pronneſſe to all ſin and wickedneſſe.

This is daubed vp with vntempered morter, by thoſe of p. 398the Roman Church denying it to be any ſinne but a diſeaſe only in nature, as the hereditary ſtone or gout, whereas the Apoſtle plainly teacheth euen this to be ſin, ſaying; I had not knowne ſinne but by the Law, for I had not knowne luſt, except the Law had ſaid, Rom. 7.7.Rom 7:7Thou ſhalt not luſt, or couet, by which words it is euident that it is truely a ſinne, and againſt this precept: to let paſſe that of Dauid, Pſal. 51. Rom. 4.Ps 51Rom 4In ſinne was I conceiued: they are made lyable vntounto death that ſinned not, as Adam, that is hauing no ſinne but this originall. Of this Argument hee that pleaſeth, may ſee a large Tractate in my fourefold reſolution.

Iob. 14.3.Job 14:3Againe, I ſay, further motions vntounto ſinne, ſpringing from originall ſin, that is, from the fleſh, are againſt this commandement, though no conſent be yeelded, becauſe if the roote be naught, the branches muſt needs be naught alſo; Who can draw a cleane thing (ſaith Iob) out of that which is vncleane? there is not one. Springing from originall ſinne, or the fleſh in vsus, I ſay, becauſe ſome euill motions are ſuggeſted by the Diuell, which are not our ſins, vnleſſe by conſenting wee make them ſo. Such motions had our Lord whē he was tempted,Math 4.Matt 4 but wee muſt learne of him to reſiſt conſtantly, leſt they by admitting,Motions from Satan knowne how. become our ſinnes. Theſe diabolicall temptations are commonly knowne, either becauſe they are ſudden and come into the minde without any obiect leading heerevnto: or, becauſe they are often, yea, hundreths of times iterated, without intermisſion, like Ordnances planted to batter downe a wall, to the infeebling of the faculties of minde and body, and weakening of the ſenſes. 3. Or, becauſe they are motions to things horrible to nature, as to murthers of others, or of a mans ſelfe. Or, becauſe they moue to things vnpleaſing, tedious and irkſome: Or, laſtly, becauſe they are violent, and inforce almoſt to the doing of that vntounto which it is moued. If at any time a man bee tempted heereby, to things pleaſing to the fleſh, as Paul was tempted, when he had that pricke in the fleſh, the meſſenger of Satan, to buffet him: 2 Cor, 12 7.And Dauid, when he was ſtirred vp to number the people, or if ſome outward obiect be vſed as a mean to allure, as Euah was allured, by the ſight of the goodly fruit, they are p. 399not ſo eaſie to be diſtinguiſhed from fleſhly motions, which alwaies defile where they come, how lightly ſoeuer they paſſe away againe, though this bee alſo denyed by the Romaniſts, calling them, Leuicula vitiola, queis renatus contaminari nequit; light pecadilloes wherewith the regenerate cannot be defiled.

Laſtly, I ſay, all firſt motions to include not onelyonly originall corruption, and firſt motions hence ariſing, without ioying in them; but much more, if there bee ioy and delight, though there be no conſent in the heart, to put them in practice, it is a ſinne alſo heere forbidden, ſuch motions onelyonly, as are ioyned with conſent, being againſt other Commandements.

So that he, which is pleaſed in motions ariſing in the mind, to hauehave ſuch houſe and goods of another man, or ſuch a woman, being another mans wife, and therefore breaketh out in vaine wiſhes, although he doth not plot and deuiſe in his minde, how to attaine them, he is a ſinner in the higheſt degree againſt this Commandement.

Marke 7.12. Verſe 23.Mark 7:12If his thoughts wherein he is delighted be adulterous, hee is guilty of adultery; if murtherous, of murther, and is defiled heereby, according to that ſaying of Chriſt; From within, euen out of the heart of man, proceed euill thoughts, adulteries, fornications, murthers, thefts, couetouſneſſe, wickedneſſe &c. All theſe euill things come from within, and defile a man. All which ſerueth to help vsus to a ſight of our own ſpirituall deformitie, whoſoeuer is beſt amongſt vsus, ſo that if the Lord ſhould enter into iudgement with vsus, the holieſt man were neuer able to abide it, ſeeing he hath about him the fleſh, the root of bitterneſſe, & often euill motions though he ſtriueth againſt them, and ſome taking vp the heart with delight, by their pleaſing inſinuation. And thus the Law doth the office rightly, to conclude all vnderunder ſinne, that we might all depend onelyonly vponupon Gods mercy for pardon and ſaluation.

Queſt. 105. What is heere commanded?

Anſw. To keepe our very hearts and mindes free from all euill motions and thoughts, contrary to any of the Lawes and Commandements of God.

Explan. The duty commanded here, is our through ſanctification, p. 400not only in deeds, but euen in heart and thought alſo as the Apoſtle prayeth for the Theſſalonians; The very God of peace ſanctifie you throughout, 1 Theſ. 5.23.1 Thess 5:23and I pray God that your ſpirit, and ſoule and body, may be kept blameleſſe vntounto the comming of the Lord Ieſus Chriſt. The parts of this are mortification, putting off the old man which is corrupt through deceiuable luſts: and viuification, Epheſ. 4.24.Eph 4:24which is, the putting on of the new man, which after God is created in righteouſneſſe, Iohn 3.5.John 3:5and true holineſſe. It is otherwiſe called Regeneration or a New birth without which a man ſhall neuer ſee the Kingdome of Heauen.

Now of this new birth there be foure degrees or parts.

1. The birth of a pure and holy minde hating ſinne, and louing the Law,Rom 7.16. Verſe 22. Verſe 15.Rom 7:16 this was in Dauid; Lord, how doe I louelove thy Law, and all falſe wayes I vtterly abhorre, and in Paul, I conſent to the Law that is good: and, I delight in the Law of God concerning the inner man, and I hate the thing that I doe.

2. Stirring and mouing in holy duties, as a liuing man doth the actions of the liuing, which a dead carcaſſe cannot doe.Pſal. 34.12.Ps 34:12 This ſtirring of the regenerate, is ceaſing to doe euill, and learning to doe well, doing the duties of pietye towards God, and of louelove towards man.

3. An earneſt deſire of food, whereby this new life may be maintained:1 Pet. 2.2.1 Pet 2:2 As new borne babes deſire the ſincere milke of the word that yee may grow thereby.

2 Pet. 3 18.2 Pet 3:18A growing vp towards mans eſtate, in knowledge and holineſſe, according to S. Peter: Finally brethren grow in grace, and in the knowledge of Ieſus Chriſt.

Now the Law ſheweth all this to be done, but helpeth not to the doing, and ſo leaueth a man deſtitute of all comfort, that all conceit of righteouſneſſe in man might bee taken away, his frailty and weakneſſe might be acknowledged, hee might deſpaire of his owne power and ability, that he might be ſet a worke to ſeeke out of the Law, meanes of fulfilling the Law, and to become righteous before God. And hitherto of the ten Commandements.