A Golden Chain, Chapter 25

A Golden Chain · Chapter 25

p. 73CHAP. 25. Concerning the sixt commandement.

THou shalt not kill.

The Resolution.

Kill] The part is here set for the whole, by a Synecdoche: for killing signifieth any kind of endamaging the person of our neighbour.

The equitie of this commandement appeareth by this, that man was created after the likenesse of God. Gen. 9.6. He that sheddeth mans blood, by man shal his blood be shed: for in the image of God hath he made man. Againe, all men are the same flesh. Esay 58.7. When thou seest the naked couer him, and hide not thy face from thine owne flesh.

Neither ought we to be ignorant of this also, that it is vnlawful for any priuate person, not called to that dutie, to kill another, but a publike officer may, that is, if he be warranted by a calling. So did Moses, Exod. 2. 12. And he looked round about, and when he saw no man, he slue the Egyptian, and hid him in the sand. Act. 7.25. For he supposed his brethrē would hauehave vnderstood, that God by his hand should giuegive them deliuerance. And Phinehas. Nomb. 25. 8. And he followed the man of Israel into the tent, and thrust them both through (to wit, the man of Israel and the woman) through her bellie: so the plague ceased from the children of Israel. 31. Phinehas the sonne of Eleazar, hath turned mine anger away from the children of Israel, while he was zealous for my sake among them: therefore I hauehave not consumed the childrē in my iealousie. And Elijah. 1. King. 18.40. And Eliiah said vntounto them, Take the Prophets of Baal, let not a man of them escape: and they tooke them, and Elijah brought them to the brooke of Kishon; & slue them there. And souldiers in battels, waged vponupon iust causes. 2. Chro. 20.15. Feare ye not, neither be afraid of this great multitude: for the battell is not yours, but Gods.

The negatiue part.

Thou shalt neither hurt, nor hinder, either thine owne, or thy neighbours life.

The sinnes then that are referred to this part are such, as are committed against our neighbour, or our selues.

Against our neighbour, are these following: I. In heart; as …. Hatred against him. 1. Ioh. 3.15. Who so hateth his brother, is a manslayer. 2. Vnaduised anger, Matth. 5.22. I say vntounto you, whosoeuer is angrie with his brother vnaduisedly, is in danger of iudgement. 3. Enuie. Rom. 1.29. Full of anger, murther, contention. 4. Grudges. Iam. 3.14. If ye hauehave bitter enuying and strife in your hearts reioice not. 5. Want of compassion, and sorrowe at our neighbours calamities. Amos 6.5,6. They sing to the sound of the Viole, &c. but no man is s…rry for the affliction of Ioseph. 6. Frowardnes, when we will not be reconciled to our neighbour. Rom. 1.30. Such as can neuer be appeased, vnmercifull. 7. Desire of reuenge. Psal. 5.6. The Lord will abhorre the bloody man and deceitfull.

II. In wordes: 1. Bitternes in speaking. Prou. 12. 18. There is that speaketh wordes, like the prickinges of a sword: but the tongue of wise men is health. 2. Reproches and railing, which is a casting of a mans sinnes in his teeth which hee hath committed, or an obiecting vntounto him some inherent infirmities, Matth. 5.22. Whosoeuer saith vntounto his brother, Raca, shall be worthy to be punished by the councell:… And whosoeuer shall say, Foole, shall be worthy to be punished with p. 74hel fire. 2. Sam. 6.16. As the Arke of the Lord came into the citie of Dauid, Michal Sauls daughter looked through a window, and saw king Dauid leape and dance before the Lord, and shee despised him in her heart, 20. And Michal the daughter of Saul came out to meete Dauid, and saide, O how glorious was the King of Israel this day, which was vncouered to day in the eyes of the maidens of his seruants, as a foole vncouereth himselfe. 3. Contentions, when two or more striue in speech one with another, for any kind of Superioritie. 4. Brawlings in any conference. 5. Crying, which is an vnseemely eleuation of the voice against ones adu…rsarie. Gal. 5.19. The workes of the flesh are manifest, which are, 20. emulations, wrath, contentions, seditions. Eph. 4. 31. Let all bitternesse, and anger, and wrath, crying and euill speaking be put away from you, with all malitiousnes. 32. Be courteous one to another. Gen. 16. 11. He (vz. Ismael) shalbe a wild man, his hand shalbe against eueryevery man, and eueryevery mans hand against him. 6. Complaints to eueryevery one of such as offer vsus iniuries. Iam. 5.9. Grudge not one against another, brethren, least ye be condemned.

III. In countenance and gesture, all such signes, as euidently decipher the malitious affections lurking in the heart. Gen. 4.5,6. His countenance fell down: and the Lord said vntounto Cain, Why art thou so wrath? Math. 27.39. They that passed by rayled on him, nodding their heades.

Hence is it, that derision is tearmed persecution. Gen. 21. 9. Sarai saw the sonne of Hagar the Egyptian mocking, &c. Gal. 4.29. He that was borne after the flesh, persecuted him that was borne after the spirit.

IV. In deedes: 1. To fight with, or to beat our neighbour, and to maime his bodie. Leuit. 24. 19, 20. If any man cause any blemish in his neighbour: as he hath done, so shall it be done to him, breach for breach, eie for eie, tooth for tooth. 2. To procure any way the death of our neighbour, whether it be by the sword, famine, or poison. Gen. 4.8. Cain rose vp against his brother, and slue him. 3. To exercise tyrannous crueltie in inflicting punishments. Deut. 25.3. Fourtie stripes shall he cause him to hauehave, and not past, least if he should exceede, and beate him aboue that with many stripes, thy brother should appeare despised in thy sight. 2. Cor. 11. 24. Of the Iewes I receiued fiue times fourtie stripes saue one. 4. To vse any of Gods creatures hardly. Prouerb. 12.10. A righteous man regardeth the life of his beast, but the mercies of the wicked are cruell. Deut. 22.6. If thou finde a birds nest in the way, in any tree, or on the ground, whether they be young, or egges, and the damme sitting vponupon the young, or vponupon the egges, thou shalt not take the damme with the young, but shalt in any wise let the damme goe, and take the yong to thee, that thou maist prosper and prolong thy daies. 5. To take occasion by our neighbours infirmities, to vse him discourteously, and to make him our laughing stocke, or tanting recreation. Leuit. 19 .14. Thou shalt not curse the deafe, nor put a stumbling blocke before the blinde. 2. King. 2. 23. Little children came out of the citie, and mocked him, and saide vntounto him, Come vp thou baldhead, come vp thou baldhead. 6. To iniurie the impotent, feeble, poore, strangers, fatherlesse or widowes. Exod. 22.21,22. Thou shalt not doe iniurie to a straunger, neither oppresse him: for ye were strangers in the land of Egypt. Yee shall not trouble any widow or fatherles childe. 25. Thou shalt not be an vsurer vntounto the poore. We then iniurie these: 1. If we pay not the labourer his hire. Deut. 24.14. Thou p. 75shalt not oppresse an hired seruant that is needie and poore, neither of thy brethren, nor of the straunger that is within thy gates. 15. Thou shalt giuegive him his hire for his day: neither shall the sunne goe downe vponupon it: for he is poore, and therewith sustaineth his life: least he crie against thee to the Lord, and it be sinne vntounto thee. 2. If thou restore not the pledge of the poore. Exod. 22.26,27. If thou take thy neighbors rayment to pledge, thou shalt restore it vntounto him before the sunne goe downe: for that is his garment onelyonly, and his couering for his skin. 3. If we withdraw corne from the poore. Prou. 11.26. He that withdraweth the corne, the people will curse him: but blessing shall be vponupon the head of him that selleth corne.

Againe, this law is as well transgressed by not killing, when the law chargeth to kill, and by pardoning the punishment due vntounto murther, as by killing when we should not. Nomb. 35.16. If one smite another with an instrument of yron, that he die, he is a murtherer, and the murtherer shall die the death. 33. The land can not be clensed of the bloode that is shedde therein, but by the bloode of him that shedde it.

By this place also are combates of two men hand to hand, for deciding of controuersies, vtterly vnlawfull. 1. Because they are not equall meanes ordained of God, to determine controuersies. 2. In that it falleth out in such combates that he is conquerour before man, who indeed is guiltie before God.

This also condemneth Popish Sanctuaries, and places of priuiledge: as Churches, and the like, wherein murtherers shelter and shroud themselues from the danger of the law. For God expressely commandeth (Exod. 21.14.) that such an one shalbe taken from his altar, that he may die. And Ioab 1. King. 2.24. touching the hornes of the altar, was slaine in the Temple.

Hitherto in like sort belong such things as concerne the soule of our neighbour. 1. To be a scandale or offence to the soule of our neighbor, either in life or doctrine. Math. 18.7. Woe be to the world because of offences: it is necessarie that offences should come: but woe be to them by whome they doe come.

2. To minister occasions of strife and discord. The which we then doe: 1. When we cannot be brought to remit somewhat of our owne right. 2. When we returne snappish and crooked answers. 3. When we interpret eueryevery thing amisse, and take them in the worst part. 1. Sam. 25. 25. Nabal is his name, and follie is with him. 2. Sam. 10.3. And the Princes of the children of Ammon said to Hanun their Lord, Thinkest thou that Dauid doth honour thy father, that he hath sent comforters to thee? hath not Dauid rather sent his seruants vntounto thee, to search the citie, to spie it out, and to ouerthrow it? wherefore Hanun tooke Dauids seruants, and shaued off the halfe of their beards, and cut off their garments in the middle, euen to their buttockes, and sent them away.

3. The Ministers sinne against their neighbours, is this, not to preach the word of God to their charge, that they thereby might be instructed in the waies of life. Prou. 29.18. Where there is no vision the people decay, but he that keepeth the Law is blessed. Esai 56. 10. Their watchmen are all blind, they hauehave no knowledge, they are all dumbe dogs, they cannot barke: they lie and sleepe, and delight in sleeping. And these greedie dogges can neuer hauehave ynough: and these shepheards they cannot vnderstand: for they all looke to their owne way, eueryevery one for his aduantage, and for his owne purpose. Ezech. 3. 18. When I shall say to the vvicked, p. 76Thou shalt surely die, and thou giuest him not warning, the same wicked man shall die in his iniquitie, but his blood will I require at thy hands.

And not onelyonly not to preach at all, but to preach negligently, is vtterly condemned. Ier. 48.10. Cursed be he that doth the worke of the Lord negligently. Revel. 3.16. Because thou art lukewarme, and neither hote nor cold: it will come to passe that I shall spew thee out of my mouth. This reprooueth nonresidencie of ministers, which is an ordinarie absence of the minister from his charge: namely, from that particular congregation committed vntounto him. Esai 62.6. I hauehave set watchmen vponupon thy walls, O Hierusalem, which all the day and all the night continually shall not cease: yee that are mindfull of the Lord keepe not silence, and giuegive him no rest, till he repaire, and till he set vp Ierusalem the praise of the world. Act. 20.28,29,30,31. Take heede therefore vntounto your selues, and to all the flocke whereof the holy Ghost hath made you ouerseers, to feede the Church of God, which he hath purchasedwith his owne blood. For I know this, that after my departing, shall grieuous wolues enter in among you, not sparing the flocke. Moreouer, of your selues shall men arise, speaking peruerse things to draw disciples after them. Therefore watch and remember, that by the space of three yeares, I ceased not to warne eueryevery one night and day with teares. 1. Pet. 5.2,3. Feede the flocke of God, which dependeth vponupon you, caring for it, not by constraint but willingly: not for filthie lucre, but of a readie minde: not as though ye were Lords ouer Gods heritage, but that ye may be ensamples to the flocke. Ezech. 34.4. and 33. The Councel of Antioch, the 17. Can. If any Bishop by imposition of hands inducted into a charge, and appointed to gouerne a people, and he neglect to take vponupon him that office, but delaieth to goe vntounto the congregation allotted vntounto him: such an one shall be prohibited from the Lords table, till he be enforced to attend vponupon that charge, or at the least somewhat be determined by a complete assembly of the Ministers of that Prouince. The Councel of Sardice, the 14. Canon. We remember that our brethren in a former assemblie decreed, that if any lay-man remaining three Sabboths or Lords daies, that is, three weekes in a citie, did not in the same citie frequent the Church assemblies, he should be excommunicated: If then such things are not allowable in lay-men, much lesse in Ministers, for whome it is neither lawfull nor conuenient, without vrgent necessitie, to be absent from his parish Church longer then the time aboue mentioned. To this decree there was not one non placet, but eueryevery one said, It liketh vsus well. The Coū cel held at Const. in the 24. Canon decreed that Ministers ought not to hauehave their substitutes, or vicars, but in their owne persons, with feare and cheerefulnesse, performe all such duties, as are required of them in the seruice of God. The Canon law doth conclude the same things, dist. 39. Canon. si quis vult. debent indesinenter, &c. The Bishops (saith the Canon) ought to be continually resident in Gods tabernacle, that they may learne somewhat of God, and the people of them, whilest they read often and meditate vponupon Gods word. Againe, in the Canons intituled Pontifices, and siquis in clero. Episcopos, qui dominici gregis suscipiunt curam, &c. The Bishops which take upon them to feede Gods flocke, ought not to depart from their dutie, least they loose that excellent talent which God hath bestowed vponupon thē, but rather striue with that one talent, to get three more talents. And in the 80. Can. of those which are tearmed the Canōs of the Apostles, there is an expresse mandate that such, whether Bishop or Senior, who attendeth not vponupon their p. 77office in the Church, shall forthwith be remooued from that place. The Chalcedon Councell, Canon. 10. Let no man be ordained Minister of two Churches, in two seuerall cities, but let him remaine in that, vntounto which he was first called. And if for vaine glorie, he shall afterward goe to a greater congregation, let him immediately be recalled to his first charge, and in that onelyonly exercise his ministerie. But if one be called to another charge, let him simply giuegive ouer the former, and hauehave no interest in the same, &c. For this thing, looke to the decree of Damasus, and the Councel of Trent, sect. 7. Can. 8.

There are, notwithstanding the former testimonies, some cases, wherein it is permitted to the Minister that he may be absent: if by his absence the congregation be not endammaged: I. Sicknes: the Councell of Men…z, 25. Canon. If a Bishop be not at home, or be sicke, or vponupon some exigent, cannot be present at his parish, let him procure one, who vponupon Sabbothes and festiuall daies, will preach vntounto his charge. Augustine testifieth, epist. 138. that he was absent on the like occasion.

II. Allowance of the Church, to be absent for a time vponupon some necessarie and publike commoditie for the same. Coloss. 1.7. Epaphras is their minister, but chap. 4.12. he beeing absent saluteth them. And Ambrose though he were Bishop of Millaine, yet went he twise Ambassador into France, to make agreement betwixt Maximus and Valentinian. Ambrose 5. booke. and 27. epist. to Valentinian the Emperour.

III. If by reason of persecution he be enforced to flee, and see no hope to procure the safetie of his people. This made Cyprian to be absent from Carthage, as he testifieth in his epistles.

Thus much concerning sinnes against our neighbour. Now follow such sinnes, as a man committeth against his owne person; as when a man doeth hurt, kill, and endanger himselfe. Matth. 16.24. If any man will follow me, let him denie himselfe, take vp his crosse, and follow me. Matth. 4. 6. He saide vntounto him, If thou be the sonne of God, cast thy selfe downe headlong: for it is written, He shall giuegive his Angels charge ouer thee, and with their hands they shall lift thee vp, least at any time thou shouldest dash thy foote against a stone. 7. Iesus said vntounto him: It is written againe, Thou shalt not tempt the Lord thy God. Therefore for a man to be his owne executioner, though to escape a most shameful death, is vtterly vnlawfull and vngodly.

The affirmatiue part.

Thou shalt preserue the life of thy neighbour. Hitherto may we referre these duties:

I. Such as appertaine to the person of our neighbour, and concerne, first his welfare both of bodie and minde; as, to reioyce with them that reioyce. Rom. 12.15. Mark. 10.20. Then he answered and said vntounto him, All these things I hauehave obserued from my youth. And Iesus beheld him, and loued him. Secondly, his miseries, to be grieued with him for them. Rom. 12.15. Mourne with those that mourne. Esa. 24.16. And I said, My leannesse, my leannesse, woe is me, the transgressours hauehave offended, yea the transgressours hauehave grieuously offended. Psal. 119. vers. 136. Mine eies gus… out with water, because men obserue not thy law. Againe, we must helpe him as much as in vsus lieth. Iob 29.15. I was as an eye to the blind, and p. 78a foote to the lame. 2. Cor. 8. 2. To their power, yea beyond their power, they were willing. And that we doe, we must doe speedily. Prov. 3.28. Say not to thy neighbour, Goe and come againe to morrow, and I will giuegive thee, if thou now hauehave it. Levit. 19.17. Thou shalt plainly rebuke thy neighbour, and not suffer him to sinne. Thirdly, concerning such iniuries, as he offereth vntounto thee: I. Thou shalt not be angrie against him, vponupon a small occasion. Nomb. 12. 3. Moses was a meeke man aboue all that liued vponupon the earth. Prov. 9.11. The discretion of a man deferreth his anger, and his glorie is to passe by an offence. II. Thou must be slow to wrath, and neuer angrie, but for a most iust cause. Mark. 3.5. Then he looked round about on them angerly, mourning also for the hardnesse of their hearts. Prov. 14.29. He that is slow to wrath, is of great wisdome: but he that is of an hastie minde exalteth follie. III. Thine anger must be but for a while. Eph. 4. 26. Be angrie and sinne not, let not the sunne goe downe vponupon thy wrath. IV. Forgiue freely an iniurie, and reuenge it not. Eph. 4. 32. Be ye courteous one to another, and tender hearted, forgiuing one another, euen as God for Christs sake forgaue you. Fourthly, his wants and infirmities: 1. Auoid occasions whereby they may be stirred and laid open. Gen. 13.8. Then said Abraham to Lot, Let there be no strife I pray thee, betweene thee and me, neither betweene thy heardsmen and mine: for we are brethren. 9. Is not the whole land before thee? depart, I pray thee, from me: If thou wilt take the left hand, I will take the rights or if thou goe to the right hand, I will take the left. Gen. 27.44. And tarie with him a while vntill thy brothers fiercenesse be asswaged, 45. And till thy brothers wrath turne away from thee, and he forget the things which thou hast done to him. 2. Depart somtimes from thine owne right. Mat. 17.25,26. What thinkest thou Simon? of whō doe the kings of the earth take tribute, or poll money? of their children, or of strangers? Peter said vntounto him, Of strangers. Then said Iesus vntounto him, Then are the children free. 27. Neuertheles, lest we should offend thē, go to the sea, and cast in an angle, & take the first fish that commeth vp, and when thou hast opened his mouth, thou shalt finde a piece of twentie pence: that take and giuegive it vntounto them for me and thee. 3. To appease anger kindled: which is done, I. by ouercomming euill with goodnes. Rom. 12.21. Be not ouercome of euill, but ouercome euill with goodnes. II. By following after peace. 1. Pet. 3.11. Decline from euill, and doe good, seeke peace, and follow after it. III. By courteous answers. Prou. 15. 1. A soft answer putteth away wrath: but grieuous words stir vp anger. 1. Sam. 1.14. Eli said vntounto her, How long wilt thou be drunken? put away thy drunkennes from thee. 15. Then Hannah answered, and saide, Nay my Lord, but I am a woman troubled in spirit: I hauehave drunke neither wine nor strong drinke, but hauehave poured out my soule, before the Lord. Philem. v. 15. It may be that he therefore departed for a season, that thou shouldest receiue him for euer. IV. By ouerpassing some wants and infirmities in mens words and deedes. Prou. 19.11. It is a mans honour to passe by infirmities. V. By couering thē with silence. 1. Pet. 4.8. Aboue all things hauehave feruent louelove amongst you, for louelove couereth a multitude of sinnes. Prou. 17.9. He that couereth transgression, seeketh louelove: but he that repeateth a matter, separateth the Prince. VI. By taking eueryevery thing (if it be possible) in the best part. 1. Cor. 13. 5. LoueLove thinketh none euill. This sheweth the lawfulnes of truces, couenants, & other agreements concerning peace, being made to auoid iniuries, maintaine ancient bounds, procure p. 79securitie in traffique, possessions, and iournies, set pensions, commons for cattell, liberties of hunting, fishing, or fouling, and getting fewell, or other necessaries for publike commodities, if there be no vnlawfull conditions annexed vntounto the same. And we may make this couenant not onelyonly with Christians, but for the maintenance of peace, with infidels also. For that which is godly to be performed, is no lesse godly to be promised. But it is a note of true godlines, to be as much as may be, at peace with all men. Therfore to promise peace by couenant, is very godly. We may see the experience of this in the liues of holy men. Gen. 21.22. At that same time Abimelech and Pichol his chiefe captaine, spake vntounto Abraham, saying, God is with thee in all that thou doest. 23. Now therefore sweare vntounto me here by God, that thou wilt not hurt me, nor my children, nor my childrens children, &c. 24. Then Abraham said, I will sweare. 27. Then Abraham tooke sheepe and beeues, and gaue them vntounto Abimelech: and they two made a couenant. Gen. 31.44. Now therefore come and let vsus make a couenant, I and thou, which may be a witnes betweene me and thee. 45. Then Laban said to Iaakob, Behold this heape, and behold the pillar, which I hauehave set vp betweene me and thee. 53. The God of Abraham, and the gods of Nahor, and the god of … father be iudge betweene vsus: But Iaakob sware by the feare of his father Izhak.

II. Concerning his bodie, we are to regard it aliue and dead. Being aliue, we ought if neede be: I. To minister vntounto it foode and raiment. Math. 25.41, 42. Depart from me ye cursed into euerlasting fire, which is prepared for the diuell and his angels. For I was an hungred, and ye gaue me no meate, I thirsted, and ye gaue me no drink, &c. 45. In as much as ye did it not to one of the least of these, ye did it not to me. II. To lend our helping hand, when our neighbours bodie is in any daunger. 1. Ioh. 3.16. Hereby we perceiued louelove, that he laide downe his life for vsus, therefore also ought we to lay downe our liues for the brethren. When a man is dead, we ought to commit the dead corpes to the graue, as may appeare by these arguments: I. The instinct of Nature it selfe. II. The examples of the Patriarks, and other holy personages. Abraham buried Sarah. Gen. 23.19. Iaakob is buried by his sonnes. Gen. 50.12. Steuen by religious and deuout men. Act. 8.2. III. The Lords owne approbation of buriall, in that he numbreth it amongst his benefits. For the want thereof is a curse. Ier. 22.19. He (vz. Iehoiakim) shall be buried as an asse is buried, euen drawne and cast forth without the gates of Ierusalem. Therefore rather then Moses should be vnburied, the Lord himselfe did burie him. Deut. 34.5,6. Moses the seruant of the Lord died in the land of Moab, according to the word of the Lord. And he buried him in a valley, in the land of Moab, ouer against Beth-peor, but no man knoweth of his sepulchre vntounto this day. IV. There is no dead carkase so lothsome as man is, the which both argueth the necessitie of buriall, and how vgly we are in the sight of God, by reason of sinne. V. The bodie must rise againe out of the earth, that it may be made a perpetuall mansion house for the soule to dwell in. VI. The bodies of the faithfull are the temples of the holy Ghost, & therefore must rise againe to glorie. VII. Buriall is a testimonie of the louelove and reuerence we beare to the deceased. A funeral ought to be solemnized after an honest and ciuil manner: namely, agreeable to the nature, and credit as well of those which remaine aliue, as p. 80them which are dead. Concerning the liuing, they must see that I. their mourning be moderate, and such, as may well expresse their affection and louelove to the partie departed. Ioh. 11.34. He said, Where hauehave ye laid him? they answered, Lord, come and see. …5. Then Iesus wept. And (vers. 36.) the Iewes said, Behold how he loued him. II. They must auoid superstition, and not surmise that funerall ceremonies are auaileable to the dead. Such are the rites of the Church of Rome; as to be buried in a Church, especially vnderunder the altar, and in a Friars coole. III. They ought to take heede of superfluous pompe and solemnities. For of all ostentations of pride, that is most foolish, to be boasting of a loathsome and a deformed corps. Esai 22. 15, 16. Thus saith the Lord God of hostes, Goe, get thee to that treasurer, to Shebnah the steward of the house, and say, What hast thou to doe here? and whome hast thou here? that thou shouldest here hew thee out a sepulchre, as he that heweth out his sepulchre in an high place, or that graueth an habitation for himselfe in a rocke. To this commandement belongeth these duties: I. Before the vintage or haruest, w…ught to permit any man, for the repressing of hunger, to gather grapes, or …ucke off the eares of corne in the field. Deut. 23.24,25. When thou commest into thy neighbours vineyard, then thou maist eate grapes at thy pleasure, as much as thou wilt: but thou shalt put none in thy vessel. When thou commest into thy neighbours corne, thou maist plucke the eares with thine hand; but thou shalt not mooue a sickle to thy neighbours corne. Math. 12. 1. Iesus went on the Sabbath day through the corne, and his Disciples were an hungred, and began to plucke the eares of the corne, and to eate, &c. II. In the vintage, and time of haruest, we ought neither to leaue the trees naked of grapes, nor rake vp after the reaping, eares of corne: but to leaue the after gatherings for the poore. Leu. 23.22. When you reape the haruest of your land, thou shalt not rid cleane the corners of thy field when thou reapest: neither shalt thou make any after gathering of thy haruest: but shalt leaue them vntounto the poore, and to the stranger: I am the Lord your God. Ruth 2.8. Goe to none other field to gather, neither goe from hence, but abide here by my maidens. 7. So shee gleaned in the field vntill euening.

III. Concerning the soule of our neighbour: I. We must seeke all meanes to winne him to the profession of Christian religion. 1. Cor. 10. 33. I please all men in all things, not seeking mine owne profit, but the profit of many, that they might be saued. Hebr. 10.24. Let vsus consider one another, to prouoke vntounto louelove and to good workes. II. We must liue amongst men without offence. 1. Cor. 10.32. GiueGive no offence neither to the Iewes, nor to the Grecians, nor to the church of God. 1. Cor. 8.13. If meate offend my brother, I will eate no flesh while the world standeth, that I may not offend my brother. III. The light of our good life, must be as a lanterne to direct the waies of our neighbours. Act. 24.14. This I cōfesse vntounto thee, that after the way (which they call heresie) so worship I the God of my fathers, beleeuing all things which are written in the Law and the Prophets, 15. And hauehave hope towards God, that the resurrection of the dead, which they themselues looke for also, shall be both of iust and vniust. 16. And herein I endeauour my selfe to hauehave alway a cleere conscience toward God, and toward men. IV. If our neighbour offend, we are to admonish him. 1. Thess. 5.14. We desire you, brethren… admonish them that are vnruly: comfort the feeble minded: beare with the weake: be patient towards p. 81all men. V. If our neighbour runne the waies of Gods commaundement (as Dauid speaketh) we ought to encourage him in the same.

VI. Wee may referre such things vntounto this commandement, as appertaine to the peculiar preseruation of eueryevery seuerall mans life: 1. Recreation, which is an exercise ioyned with the feare of God, conuersant in things indifferent, for the preseruation of bodily strength, and confirmation of the minde in holines. Eccles. 2.2. I said of laughter, thou art madde, and of ioy, what is this that thou doest? Esay. 5.12. The harpe, violl, timbrell, & pipe, and wine, are in their feasts, but they regard not the worke of the Lord, neither consider the works of his handes. 1. Cor. 10.7. Neither bee ye idolaters, as were some of them, as it is written: The people sate down to eate and drinke, & rose vp to play. Luk. 6.25. Wo be to you that laugh: for ye shall waile and weepe. Deut. 12.7. There ye shall eate before the Lord your God, and ye shall reioice in all that you put your handes vntounto, both ye and your households, because the Lord thy God hath blessed thee. To this end hath the worde of God permitted shooting. 2. Sam. 1.18. He bade them teach the children of Iudah to shoot, as it is written in the booke of Iashur. And musicall consort. Nehem. 7. 67. Besides their seruants and maides which were seuen thousaud, three hundreth, and seauen and thirtie: they had two hundreth and fiue and fortie singing men, and singing women. And putting forth of riddles. Iudg. 14. 12. Sampson said vntounto thē, I will now put forth a riddle vntounto you, and if you can declare it me within seuen daies of the feast, and finde it out, I will giuegive you thirtie sheetes, and thirtie change of garments. 13. And they answered him, Put forth thy riddle that we may heare it. 14. And he saide vntounto them, Out of the eater came meate, and out of the strong came sweetnesse: and they could not in t…ree daies expound the riddle. And hunting of wild beasts. Cant. 2.15. Take vsus the foxes, the little foxes which destroy the vines: for our vines hauehave small grapes. Lastly, the searching out or the contemplation of the works of God. 1. King. 4.33. And he spake of trees from the cedar tree that is in Lebanon, euē vntounto the hyssop that springeth out of the wal: he spak… also of beasts, and of foules, & of creeping things, and of fishes. 2. Phisicke, the vse whereof is holy, if before the receit of it, a man craue remission of his sinnes, and repose his confidence only vponupon god, not vponupon the means. Math. 9.2. And lo, they brought vntounto him a man sicke of the palsie, lying on a bed. And Iesus seeing their faith, said to the sicke of the palsie, Sonne, be of good comfort, thy sinnes are forgiuen thee. 6. The… he said to the sicke of the palsie, Arise, take vp thy bed and walke to thine house. Ioh. 5.5. A certaine man was there, which had beene diseased eight and thirtie yeares. 8. Iesus said vntounto him. Take vp thy bed & walke. 14. After that Iesus found him in the temple, and said vntounto him, Beholde, thou art made whole: sinne no more, least a worse thing come vntounto thee. 2. Chro. 16.12. And Asa in the nine & thirtieth yeare of his raigne was diseased in his fecte, and his disease was extreame: yet he sought not to the Lord in his disease, but to the Phisitiās. 3. Auoiding of an iniury, offered by some priuate person: this, if it be against an vnruly and vnstaied aduersarie, and the defense be faultlesse, is very lawfull, and is so farre from a priuate reuenge, that it is to be accounted a iust defence. The defence is then faultlesse, when a man doth so assault his aduersarie, as that he neither purposeth his owne reuenge, or his enemies hurt, but onelyonly his alone safetie from that imminent danger. A doubt. Whether may a man flie in the plague time? Answer. Such as p. 82bee hindered by their calling, may not; as, Magistrates, and Pastoures, hauing charge of soules: yet free men not bound by calling, may. Reasons. I. A man may prouide for his owne safetie, if it be not to the hinderance of another. II. A man may flie warres, famine, floudes, fire, and other such daungers: therefore the plague. III. There is lesse daunger of sicknesse, the more the multitude of peeple is diminished. Obiection. I. To flie, is a token of distrust. Answer. This diffidence is no fault of the fact, but of the person. II. It is offensiue. Answer. The offence is giuen, not taken. III. To flie, is to forsake our neighbour against the rule of charitie. Answer. It is not, if kinsfolke and Magistrates bee present. IV. Men are to visit the sicke by Gods appointment. Answer. Lepers were excepted among the Iewes: and so likewise they in these daies which are infected with a disease; answerable to the leprosie, namely, if it be dangerously contagious.