A Guide Unto Godliness, Catechism (3 of 3)
A ſecond care muſt Magiſtrates hauehave for the good and quiet gouernment of the people, which, that they may performe, they muſt alwaies follow thoſe rules, which Moſes from God giueth to the people of Iſrael: Peruert not iudgement, Deu. 16.19accept no perſons, take no bribes: for bribes blind the eyes of the wiſe, and peruert the words of the Iuſt. And elſe where, Ye ſhall not do vniuſtly in iudgement. Leuit. 19.15.Thou ſhalt not fauor the perſon of the poore, nor honour the perſon of the mighty; thou ſhalt iudge thy neighbour iuſtly. And to bee ſhort, in all their gouernment, they muſt hauehave a tender affection and fatherly care that their people vnderunder them may liue a peaceable and quiet life in all godlineſſe and honeſty.1. Tim. 2.2
Q. What are the duties of Paſtors to their flocke?
A. Saint Peter ſetteth out their duties thus: The Elders which are among you, I beſeech, 1. Pet. 5.1.2which am alſo an Elder: feed the flocke of God wch dependeth vponupon you, caring for it, not by conſtraint, but willingly; not for filthy lucre, but with a ready mind. Now this feeding muſt be partly by doctrine and inſtruction, partly by example of life and conuerſation.
Q. By doctrine, you mean not only deliuering of godly leſſons, but alſo exhortation, admonition, reprehenſion, commination, and all ſuch means whereby godly leſſons may be applyed to the people.
A. It is very true. And all theſe things muſt be done according to that rule: If any man ſpeak, 1. Pet. 4.11let him talke as the words of God. Keepe the true patterne of wholſome words (ſaith S. Paul) teaching Timothy how he ſhuld feed with the word the flocke of God.2. Tim. 1.23. The ſame Apoſtle alſo moueth Timothy, 1. Tim. 4.12.to be vntounto them which beléeue, an enſample in word, in conuerſation, in louelove, in ſpirit, in faith, and in purenes. And he thus chargeth Titus: Aboue all things ſhew thy ſelfe an enſample of good workes with vncorrupt doctrine, Tit. 2.7.with grauity, integrity. But becauſe al the food that man can giuegive, either by words or déeds, wil nothing nouriſh the Soules of the people, vnleſſe our gracious GOD giuegive a bleſſing therewithall; a faithfull Paſtor will carefully follow the Paſtor-like patterne that Paul ſetteth before him in many places, and namely, writing to the Epheſians, when hee aſſureth them,Eph. 1.16, 17 that he maketh mētion of them in his prayers: that God would giuegive them his Spirit of wiſedome. And againe,Phil. 1.3, 4 I thanke my God, hauing you in perfect memory alwaies, in all my prayers, for al you, praying with gladneſſe. For Prayer of the Righteous (S. Iames telleth vsus) auaileth much, Iam. 5.16if it be feruent: to drawe downe from heauen a bleſſing vponupon the people, for whom the faithfull Paſtor is an humble ſuter. This duty, becauſe in a Miniſter it is ſo neceſſary, both for himſelfe, that God wil giuegive him wiſdome and vtterance, and for his people, that God will giuegive them attentiue eares to heare, and faithfull harts to receiue the Word, I could not but mention it in this place, although I ſaid before, in ſpeaking of the duties of Gouernours, that all ſuperiours and inferiours muſt offer this ſacrifice of Prayer one for another.
Q. Now let vsus heare ſomewhat of ſuch duties, as maſters owe to their ſeruants.
A. Out of that which hath beene ſayd of the duty of Gouernours toward them, ouer whom they are ſet, that may well be gathered. For eueryevery houſhold is a little Commonwealth, as a Common-wealth is as it were a vniuerſall houſhold. So that to traine them vp in godlineſſe, and to be watchfull ouer them, for their honeſt & peaceable liuing among themſelues, and their faithfull diſcharge of their duty; ſhould be the chiefe care of the Maſters. And as old men hauehave honour due to them in reſpect of their age, ſo muſt they take good héed yt they giuegive no ill example to the younger, by ſtaining their gray haires with lewdneſſe of life:Col. 3.19 and in a word, Husbands muſt louelove their wiues, and not be bitter vntounto them, 1. Pet. 3.7.And dwell with them as men of knowledge, ruling them with diſcretion and kind behauiour, not with cruelty or bitterneſſe.
Q. Now that wee hauehave heard of the reciprocall duties of ſuperiours, and inferiours, and that a great piece of duty that inferiours owe to ſuperiours, conſiſteth of obedience: It is, I thinke, very needfull to inquire whether Parents, Princes, Paſtors, or Maſters, muſt in all things bee obeyed? For it is plaine, Dan. 3.that the three children obeyed not the Kings Commandement, (for they would not worſhip the golden Image) and that which they did therein, GOD deliuering them ſo miraculouſly from the fierceneſſe of the fire, did well approue: and the Apoſtles being commanded to preach no more in the Name of IESVS, ſayd plainely, Acts 5.29.Wee ought rather to obey God then man, and preached Chriſt, not regarding the commandement of their gouernors.
A. As it is reaſon that the Prince ſhould rather be obeyed then the Maſter, ſo is it our dutie, rather to ſerue the Commander of all Princes and Potentates, then any Prince or Magiſtrate whatſoeuer.
Q. May Subiects then, if Princes command things which they thinke vnlawfull, repine and murmure? May they as our new maſters of Rome now teach vsus, the Ieſuites, thoſe bloudy politicians, rebell, depoſe and kill them?
A. In deed ſo they teach, and ſo they indeuor to practiſe too: but God forbid, wee ſhould not deteſt their wicked doctrine and doings heerein: let vsus leaue ſuch Atheiſticall axiomes to the wooers of that purple harlot, drunken with the bloud of the Saints, Apoc. 17.6who care not what Countries and Kingdomes they ruinate, ſo they may hauehave any hope to effect their ſauage deſignes, but in all vnlawfull commandements: wee obey God, in not obeying them, and we obey men, in patient induring their puniſhments, rather then wee would doe that which God forbiddeth. Neither are wee to ſtir vp mutinies, or incite to rebellions, as the popiſh Clergie doth continually: but the weapons wherewith wee muſt reſiſt the violence of vngodly Princes, when they command vnlawfull things, are firſt, Patience, whereby ſometime euen ſauage Natures are tamed; and Prayer, both that God wil giuegive vsus ſtrength to continue in his holy obedience, and that he would mitigate the rage of all ſuch cruell perſecuters.
Q. What reaſons doth Moſes, in repeating this Law, vſe to induce our corrupt nature to obey?
A. Two, the firſt in reſpect of the Commandement, which ſhould be of great force to ſuch as account themſelues to be the ſeruants of God. For if mens Commandements be obeyed, though wee are not ſure alwaies wee do well in obeying them: how much more muſt wee frame our ſelues to do what the Lord our God commandeth, in which there can bee no danger of ſinning? The ſecond, in reſpect of the good that GODS people ſhould get thereby. For, as the Iſraelites now ready to take poſſeſſion of the land of promiſe, are warned, that if they will long inioy that land and proſper therin, they be obedient to their Parents: ſo, if wee will long and happily hauehave vſe of Gods temporall bleſſings, wée muſt truly yeeld this obedience to our Parents, whether by nature, as Father and Mother, or by calling, as Gouernours, Paſtors, and Maſters, or by age, as old men, that they may be mooued by ſuch our dutifull carriage toward them, to pray vntounto God for continuance of his fauour toward vsus.
Q. But, becauſe this promiſe is ſometime more generall vntounto all obedience, Deut. 32.47.as By this word you ſhall prolong your dayes: 1. King. 3.14.and to Salomon, If thou walk in my Commandements, I will prolong thy dayes: Why is it heere a peculiar promiſe belonging to ſuch as honor their Parents?
A. That diſobedient children may know, that they who performe not the duty of honour to them, who vnderunder God are authors and gouernors of their life, may looke for no promiſe of long life, but rather may feare the ſhortning of their daies, as a puniſhment due to their diſobedience.
Q. But how is long life promiſed as a bleſſing? Wee ſee it is full of miſeries, wants, feares, cares, and troubles, in ſo much, that death is many times rather deſired then long life. 1. Kings 19 4.Eliah ſitting vnderunder the Iuniper tree, deſired that hee might dye, and ſayd, It is now enough, O Lord, take my ſoule: for I am no better then my Fathers.
A. Long life is not of it ſelfe a bleſſing, becauſe many times wicked men liue long,1. King. 13.11. as the Prophet that deceiued the man of God that came from Iudah, 1. Macha. 6.16.is ſaid to be old. Antiochus liued 149. yeeres, but the ſinner, Eſay 65.20though hee be a hundred yeeres olde, ſhall be accurſed. Yet, becauſe God promiſeth long life often as a bleſſing, no doubt it is ſo vntounto his ſeruants; but then he ſo ſeaſoneth the bitternes of this life, with the ſweet comfort of his fauour, that not onelyonly their dayes are prolonged, but alſo as here Moſes ſaith, it goeth well with them: wherby it commeth to paſſe, that ſuch doe feele to their vnſpeakeable conſolation, the performance of this promiſe, With length of dayes will I ſatisfie him, I will ſhew him my ſaluation.Pſal. 91.16
Q. But how can it be ſayd, the Lord their God gaue them that Land, ſeeing Ioſhua and the Iſraelites fought many battels, Ioſh. 12.24ſo that before they could inioy the land, they ſmote one and thirty Kings?
A. Firſt, when they went to take poſſeſſion of that Land of promiſe, God made the waters of Iordan miraculouſly to giuegive place,Ioſh. 3.17. ſo as they went ouer dry-ſhod. Iericho the firſt Cittie that Ioſhua did aſſault, had the walles thereof battered with no other engines,Ioſh. 6.16. then the ſound of ſeauen Trumpets made of Rams hornes, and the ſhout of the Iſraelites. When the fiue Kings of the Amorites were diſcomforted, did not God ſhew that he fought for them? the Amorites were put to flight: and many were killed in the flight, GOD alſo caſt haileſtones from heauen vponupon them, ſo that moe were ſlaine ſo, then by the ſword. And ye it might yet more plainly appeare, that the Lord tooke their part,Ioſhu. 10. at the Prayer of Ioſhua the Sun ſtood ſtill, that they might hauehave time enough to purſue their enemies. And the Iſraelites being ſcarce well ſettled in that promiſed land of Canaan, the Amalekites and Madianites, and all they of the Eaſt in number like Graſſhoppers, gathered together againſt them, Gideon the Captaine of the hoaſt of Iſrael, onelyonly with three hundred men deuided into three bands, ſet vponupon this great multitude in thrée ſeuerall places, eueryevery man hauing a Trumpet and a Pitcher, wherein was a Lampe. The Iſraelites ſounding their Trumpets and breaking their pitchers, holding their Trumpets in their right hands, and their Lamps in their left, cryed, The ſword of the Lord, and of Gideon, and ſtood in their places: ſo the Lord ſet eueryevery mans ſword vponupon his neighbour, and vponupon all the hoſt. So all the hoſt fled. VponUpon good ground therefore ſaid the Prophet,Pſal. 44.3. They inherited not the Land by their own ſword, neither did their owne arme ſaue them, but thy right hand (O Lord) and thine arme, and the light of thy countenance, becauſe thou didſt fauor them. Yea, God himſelfe euen in Ioſhua his daies ſold his people,Ioſh 24.12 Not by thy ſword, or by thy bow didſt thou conquer the land of Canaan. So that although the people ſometime fought, yet GOD ſo miraculouſly ſubdued their enemies vntounto them, that it muſt needs be confeſſed that GOD gaue them that Land.
Q. Now, let vsus heare ſomewhat of the ſixt Commandement, Thou ſhalt not kill.
A. The words themſelues are a prohibition, but out of them we muſt alſo gather a Commandement.
Q. But why are the three firſt Commandements, and this and the reſt that follow deliuered negatiuely, or prohibiting the thing that is euill, rather then commanding that which is good?
A. Becauſe through the corruption that is in vsus, wee are ſo prone and inclining to euill, that wee muſt firſt learne to eſchew euill, before wee can apply our ſelues to doe good, we muſt after the counſell that our Sauiour Chriſt giueth,Mat. 12.33 firſt make the tree good, becauſe,Mat. 7.18. an euill tree cannot bring forth good fruit. Therefore our Lord God herein teacheth vsus, where our reformation muſt begin: wee muſt purge out the olde leauen (of ſinne) that wee may be a new lumpe, 1. Cor. 5.7and for this cauſe are we forbidden to do that which is ſinne, that by little and little vnaccuſtoming our ſelues from our own waies, we may grow and go on forward in newneſſe of life.
Q. But what is forbidden in this Commandement?
A. Firſt all killing with hand, heart, or tongue, and the things that tend to the hurt of any mans perſon, then alſo the bereauing him or ſpoyling of his goods, or poſſeſſiōs. Thirdly, the Omiſſion of ſuch duties, as tend to the ſafety or good of other men.
Q. I deſire to heare of theſe points more particularly, and firſt, of killing with the hand.
A. The killing with the hand is diuerſly, ſometime it is done bluntly without any care to cloake it, as Cain killed Habel, Ioab, Abner, and Amaſa, ſometime craftily, as Dauid killed Vriah. For though he thought the matter was wittily contriued,2. Sam. 11. ſo as no body could charge him with it, yet, Nathan the man of GOD told him, Thou haſt killed Vriah the Hittite with the ſword, 2. Sam. 12.9thou haſt ſlaine him with the ſword of the children of Ammon. Sometime men murder vnderunder ſhew of iuſtice, & ſo was Naboth put to death for his Vineyard. A faſt was proclaimed, Naboth accuſed of blaſphemy, the accuſation prooued, and he ſtoned: who could ſay Achab had any hand in this? Yet was the Prophet Eliah ſent from God to examine him vponupon this interrogatory,1. Kings 21 19. Haſt thou killed and alſo gotten poſſeſſion? A leſſon needfull to be learned of many Polititians in theſe daies, who care not by ſecret practices, to take out of the way any that may hinder their proud attempts. Yet, euen the greateſt of them muſt one day ſtand & giuegive account of their doings, before that iuſt Iudge, to whom no ſuch thing is ſecret, becauſe his Eyes behold their very thoughts, and their very intents, and all the meanes which they vſed are knowne to him.
Q. But how may murder be committed with the heart only, death not inſuing?
A. Our Sauiour Chriſt in expounding this very Commandement, and reprouing the interpretations of the Scribes and Phariſes thereof, ſaith, But I ſay vntounto you, Mat. 5.22.whoſoeuer is angry with his brother vnaduiſedly, (that is, without cauſe or immoderately, vponupon ſmall cauſe) ſhall bee culpable of iudgement. And Saint Iohn ſaith,1. Ioh. 3.15. Whoſoeuer hateth his brother, is a murtherer. Enuy is another bad affection of the heart, that wiſheth often, ſometime alſo practiſeth the death of them whoſe good ſucceſſe they grieue at, as wee ſee in Cain who killed Habel his brother,Gen. 4.5. becauſe God better accepted of Habels ſacrifice, then of his. This enuious heart is a murdering heart, and was in the brethren of Ioſeph ſo cruell, that they had a purpoſe to kill him,Gen. 37. had not Ruben firſt, and after Iudah perſwaded them otherwiſe. And out of theſe, or ſome one of them groweth a third kind of murdering hearts, namely, a purpoſe to execute their malice and miſchiefe, ſuch as was in thoſe aboue fortie men that had conſpired to kill Paul, which they could not effect,Acts 23. yet murtherers they were, becauſe they in heart intended murder. And in this ſort no doubt many of our Romiſh-Catholicks, who knew in generall that miſchiefe was intended on the 5. of Nouember, when that moſt inhumane and ſauage purpoſe that euer was thought vponupon, ſhould hauehave been executed, and wiſhed in their hearts it might take effect, are cruell & monſtrous murderers. And ſo are many other who ſince hauehave been as bloudyminded: nay, when are not Papiſts in theſe our daies, plotting ſome or other bloudy deſignes againſt this State? As for murthering with the tongue,Mat. 5.22 Chriſt telleth vsus, Whoſoeuer ſhal ſay, Foole, is worthy to be puniſhed with hell fire: teaching thereby, that if with vnſéemely words, we execute the anger that in heart wee hauehave conceiued, we are guilty of breaking this Law, Thou ſhalt not kill.
Q. But concerning the goods of our neighbour, you ſay, this prohibition may be broken.
A. It is true, yet not becauſe hee that robbeth or taketh from a man his riches, taketh away his life alſo, but becauſe bringing him to want things neceſſarie, hee maketh his life bitter and vnpleaſant, in which reſpect the ſonne of Sirach ſaith,Eccle. 34.23. Hee that taketh away his neighbours liuing, ſlayeth him. Théeues therefore robbing and ſtealing, are breakers of this Commandement. Vſurers, that by their biting gaine vndoo them for the moſt part with whom they deale. Other by tedious ſuites and continual trouble weary poore men out of their liuings: and all oppreſſours, Who beat the people to pieces, and grind the faces of the poore, as Eſay ſpeaketh, chap. 3.15. that oppreſſe the poore, and deſtroy the needy, as Amos 4.1. chargeth them: all ſuch are guilty of breach of this precept, Thou ſhalt not kill. Another ſort of tranſgreſſours of this Law may wéepe and houle, as Saint Iames ſaith, and why,Iam. 5.4. Behold (ſaith hee) the hire of the labourers which hauehave reaped your fields (which is of you kept backe by fraud) crieth, and the cries of them which hauehave reaped, are entred into the eares of the Lord of hoſtes. God gaue vntounto his people a ſtraight charge,Leuit. 19.12. The labourers hire ſhall not remaine with thee all night. Deut. 24.14, 15.Thou ſhalt not oppreſſe thy hired ſeruant which is poore and needy, thou ſhalt giuegive him his hire for the day, neither ſhall the Sunne go downe vponupon it; for he is poore, and therwith hee ſuſtaineth his life, leſt hee crie againſt thee to the Lord, and it bee ſin vntounto thee. The tranſgreſſion of this Law in this reſpect is too common. Poore men, when they hauehave wrought & waſted their ſtrength in working, cannot get many times their hire at the wéekes end for their ſuſtenance. Yea, poore men many times are forced to take it vp in farre worſe penniworths, then they might hauehave in the market for ready money. A ſin eueryevery whit as crying a ſin as not paying the reapers hire in due time, and a plaine breach of this commandement. Take heede then you, that hauehave the labours of many poore men, not onelyonly of that woe denounced by Ieremie, Iere. 22.13Woe to him that vſeth his neighbour without wages, and giueth him nothing for his worke; but alſo, of not giuing them their hire in due time to ſupply their needfull wants: take héed (I ſay) that not any vnderunder you keepe backe any thing from them by fraud, which S. Iames chargeth them of his time with. To be ſhort, all kind of cruell dealing is here vtterly forbidden.
Q. You told vsus of three ſorts of murder, with the hand, with the heart, and with the tongue. Of this laſt kind of killing I pray you ſpeak ſomewhat.
A. Firſt, vile and reprochfull ſpéeches, either to a mans face or behind his backe. And therefore our Sauiour Chriſt ſaith,Mat. 5.22 Whoſoeuer ſaith to his brother, Racha, ſhall be worthy to be puniſhed by a Councell: and whoſoeuer ſhall ſay, Foole, ſhall be worthy to be puniſhed with hel fire: by which words his meaning is to teach vsus, that this commandement Thou ſhalt not kill, is broken, by the leaſt ſignification of our anger vttered by word of mouth, but that conuicious and reproachfull termes are a grieuous tranſgreſſion of this Commandement.
Q. Are there any other kind of words, by which we may be thought to kill?
A. Yes, as by reproachfull, ſo alſo by ſlanderous words:Pro. 22.1 for if a good name is to be choſen aboue great riches, as Salomon telleth vsus, and is better then a good oyntment, Eccle. 7.3as elſewhere he teacheth vsus: then muſt the ſlaundering tongue be a murthering tongue, in that it taketh away a mans reputation, which is as it were the life of a mans name, as well as the hand that taketh away a mans goods, ſhould be iudged a murdering hand, which is before proued.
Q. But without danger of breach of Gods law, a man may reproue ſin and lewd life in another.
A. Yes, and ſo did Eliah very plainely, when hee ſaid to Achab a wicked King of Iſrael, who charged him with troubling Iſrael, 1. King. 18.18.I hauehave not troubled Iſrael, but thou and thy fathers houſe, in that you hauehave forſaken the commandements of the Lord, and thou haſt followed Baalim. And the Prophet Eſay calleth the Princes of Iudah, Princes of Sodome, Eſay 1.10.and that people (who iudged themſelues a very holy and religious people) the people of Gomorrah. Yea, it is the duty of Paſtors and Miniſters now, as in times paſt it was of the Prophets, to tell Gods people of their ſins,Leuit. 19.17. Thou ſhalt not hate thy brother in thine heart, but thou ſhalt plainely rebuke thy neighbour, and ſuffer him not to ſinne: as alſo S. Paul willeth.Gal. 6.1. But there is great difference betweene ſlaundering or reproaching, which is heere condemned, and this Chriſtian reprehenſion much commended to vsus by Chriſt and his Apoſtles. Firſt, in the roote, for that ſpringeth from the bad affection of a cankred heart: Secondly, in the manner of reprehending, for it is done ſharply and with bitterneſſe: Thirdly, in the end, which is the diſcredit and diſgrace of them whom wee reproue or ſlander. But that godly and Chriſtian reprehenſion riſeth from a charitable and louing affection, and concerning the manner, is done in the ſpirit of méekenes, and the end is the reforming of our brother.
Q. But this ſinne of ſlandering, I would iudge rather to bee againſt the ninth Commandement.
A. This ſinne of ſlandering is a tranſgreſſion againſt two Commandements at the leaſt, howſoeuer it bée true or falſe that a man reporteth, to the hurt of his neighbors good name, becauſe hee doth it of an vncharitable mind, hee is a tranſgreſſour of this ſixt Commandement. But if the reports be vntrue, whether deuiſed by them which do ſo report them, or that they hauehave heard them of others, and without conſideration hauehave raſhly publiſhed that to the diſcredit of another, therein they ſinne againſt the ninth commandement. And becauſe they in ſo dooing ſteale away their neighbors credit, which is much déerer to a well minded man, then much wealth, and the loſſe thereof he eſtéemeth greater, then of worldly goods, ſuch men are alſo guilty of breach of the eight Commaundement, Thou ſhalt not ſteale.
Q. You hauehave told vsus of many waies whereby this precept may be broken, by doing either againſt the perſon of anyman or againſt his goods or name: but how by omiſſion of duties do men tranſgreſſe.
A. There are certaine particular duties belonging to particular callings, certaine duties generall belonging to all. And theſe particular duties are diuers alſo, ſome beeing helpes vntounto eternall life, ſome for the maintenance of this our preſent temporall being here. And firſt to ſpeake of that which ſhould eſpecially bee cared for. If the Miniſters of the Word doe not in ſome meaſure their duty, in admoniſhing ye people of ther danger they are in, by reaſon of their ſin, they breake this Commandement. Thou ſhalt dye the death (ſaith God to Ezechiel) if thou doe not ſpeake and admoniſh Ezec. 33.8the wicked of his way, that wicked man ſhall dye for his iniquity, but his blud wil I require at thy hand. S. Paul therfore as he was careful to performe this duty himſelfe,Act. 20.31 I hauehave not ceaſed (ſaith hee) day and night with teares, for the ſpace of 3. yeeres to admoniſh you. So hee chargeth Timothy, to preach the word, to bee inſtant in ſeaſon and out of ſeaſon, 2. Tim. 4.2to reproue, to rebuke, to exhort with all long ſuffering and doctrine. And himſelfe feared woe, Cor. 9.16if hee preached not the Goſpell. Then alſo Parents, maſters or dames of families, if they omit this dutie in vſing all good means to bring their children and ſeruants to the knowledge and feare of God, and doe not ſeeke to whet the word of God vntounto them, by carefull and often putting them in mind thereof, as Moſes chargeth the Iſraelites to doe,Deu. 6.7 by omiſſion of this duty they are found tranſgreſſors of this Lawe. Magiſtrates ſhould by due puniſhments repreſſe bloudſhed and all diſorders in the Common-wealth; for to that end were puniſhments commanded. So thou ſhalt take away euill from among you (ſaith Moſes) that all Iſrael may heare it and feare, Deut. 21.21.ſpeaking of diſobedient children, commaunding that they ſhould bee ſtoned to death. So that as Paſtors, and Maſters of families in neglecting the duties aboue mentioned, put the ſoules of ſuch as are vnderunder them in danger of beeing hunger-ſtarued, for want of good food; ſo Magiſtrates omitting their dutie in puniſhing eſpecially bloudy and cruell offences, doe incourage offenders; nay, ſtrengthen their hands to further miſchiefe, and by omiſſion of this dutie, may make themſelues acceſſaries and partakers of other mens faults. Moreouer, if a man hath an Oxe that hath vſed to gore, and the owner is acquainted therewith and knoweth that he is a dangerous beaſt, and doth not prouide for the ſafety of other; if that beaſt kill man or woman, the owner of that Oxe ſhall bee put to death as guilty of the murther, becauſe hee had not due care of his neighbours life. If a man digge a pit or Well, and a beaſt fall into it and dye, hee that digged the pit muſt pay for the beaſt that is dead, by that meanes. If an Oxe that vſed to puſh kill another Oxe, his owner (if hee knew he vſed to puſh, or gore) muſt make reſtitution.Exod. 21 Theſe lawes being ſet downe, teach vsus, that we muſt not omit a care of our neighbours life or good, whereby mans life muſt in ſome good ſort be maintained. Laſtly, the omiſſion of thoſe duties, which our Sauior Chriſt ſpeaketh of; I was hungry and you gaue me no meate, Mat. 25I thirſted, you gaue mee no drinke, I was a ſtranger, and ye lodged me not, &c. is a breach alſo of this Commandement.
Q. Are all then that ſeeke to hauehave their wants in ſuch things ſupplyed, to be releeued for meat, drinke, or other ſuch like?
A. I thinke not. For the vagrant and wandering perſons, which with moſt importunitie ſeeke for reliefe, firſt leade an idle, and therefore an vngodly life (for abundance of idleneſſe, Eze. 16.49was one of the crying ſins of Sodom.) Secondly, they are commonly reported to liue moſt filthily without feare and ſhame. Thirdly, as they are not any members of the common-wealth wherein they liue: ſo they are not belonging to any particular congregation or Church, and the moſt of them ſcarcely come at any: Now for ſuch people ſo hatefull to God and good men, in reſpect of their lewdneſſe, to bee fed and clothed whereſoeuer they come, is nothing els but to cheriſh and maintaine them in their wicked courſe, againſt moſt Chriſtian and godly lawes. Not to relieue their neceſſity may be thought a want of charity. Two things are therefore for reformation of theſe vnchriſtian diſorders, to be wiſhed rather (I feare) then hoped for. The one, is the reſtraint of this rogueing life with all ſharpneſſe, the other, diligent and carefull endeuour to ſet to work ſuch as are able (or els let not him eat that will not labour; 2. Theſ. 3.10.and prouiſion for maintenance of the impotent. And how vnwilling ſoeuer theſe vagrants are to be tyed to one place, and thereby doe much hinder the execution of our godly lawes; yet were it the part of them, to whom authority is committed, to combine themſelues together to put in practice ſuch Chriſtian lawes, tending ſo much to abandon lewdneſſe and idleneſſe of life, and to doe it with reſolution not to be daunted or diſcouraged for any paines. And thus much of the omiſſion of dueties, whereby we may bee made tranſgreſſors of this now.
Q. Hitherto you hauehave ſpoken of the prohibition: it now remaineth that you ſpeake of the Commandement.
A. Chriſt, who is the beſt Interpreter of this law, and of all the commandements of the ſecond Table, ſaith, louelove is commanded in them all, Thou ſhalt louelove thy neighbour as thy ſelfe. Mat. 22 39And S. Paul affirmeth louelove to bee the fulfilling of the lawe.Rom. 13.10 Now louelove, if it be vnfained and hearty, not in word or in tongue, but in deed and in truth, 1. Ioh. 3.18. bringeth forth two fruites: The one is a reſcuing from euill, the other doing of good to them whom we louelove. But to ſpeake particularly of the fruits or effects of louelove, it is not néedfull, ſince wée hauehave already declared what is forbidden. For as we are forbidden to hurt another in body, name, or goods; yea, or to think or wiſh vncharitably to them or any thing belonging to them: ſo on the contrary, by this commandement we are bound to hauehave a tender care of the ſafety, welfare, and reputation of others, as well as of our owne. For the louelove wee owe, or at the leaſt ſhould owe to others, muſt not hauehave any other meaſure, then the louelove wee beare to our ſelues. And to be ſhort, as wée will be carefull not to omit any thing that maketh for our ſafety, wealth, or credit: ſo carefull muſt we be to cheriſh and maintaine theſe things for other. And thus much for the ſixt Commandement.
Q. The ſeuenth Commandement is alſo a prohibiting or forbidding of that which is euill. Thou ſhalt not commit adultery. And is adultery onelyonly forbidden?
A. Adultery in the proper ſignification is, when the huſband not contenting himſelfe with his wife, or the wife with her huſband, commit folly with others. But there are beſides this many ſinnes of this nature in Scriptures vtterly condemned, all which are in this commandement forbidden. Thou ſhalt not lye with any beaſt to be defiled therewith, Leuit. 18.23.neither ſhall any woman ſtand before a beaſt to lye downe thereto: for it is an abomination; and the puniſhment thereof is death both to the man or woman ſo vnnaturally offending, and to the beaſt. The ſin of Sodom is likewiſe forbidden;Leu. 18.22 Thou ſhalt not lye with a Male, as one lyeth with a woman. They muſt dye the death.Leuit. 20.13.
Q. Theſe are monſtrous and beaſtly ſins, ſuch as it can hardly be thought that any of Gods people would euer commit, eſpecially that lying with beaſts. Neither do I remember that euer I read, that any of the people of Iſrael were charged therewith in all the Scriptures.
A. True: But we muſt know that God giueth not this commandement in vaine: but ſéeing no ſinnes are ſo groſſe but that men may cōmit them, vnleſſe God by his grace reſtrain and bridle them, it is néedefull that God ſhould warne them thereof, leſt being careleſſe and ſecure, and truſting too much in their own deteſtation of ſuch ſinnes, they might vponupon a ſudden at vnwares bee taken. But as concerning that ſin of Sodom, it did cleaue too faſt euen to the houſe of Iudah. For as there were Sodomites in the land in the daies of Rehoboam; 1. King. 14.24.ſo when Aſa, his grand-child, a good King, did his beſt to put them away (for of him it is written,1. King. 15.12. that He tooke away the Sodomites out of the land:) yet ſome were left, and Iehoſaphat his ſonne laboured therein, and as it ſeemeth preuailed. For,1. King. 22.46. the Sodomites which remained in the days of Aſa his father, hee put cleane out of the land. Notwithſtanding the care theſe two good Kings had to aboliſh that filthy ſinne, yet about thrée hundred yeeres after, this ſin was crept, not into the Country of Iuda, or city of Ieruſalem, but euen into the Temple it ſelf;2. King. 23.7. and Ioſiah broke downe the houſes of the Sodomites that were in the houſe of the Lord. And therfore, how vnnaturall ſoeuer this ſin may ſeeme to bee, yet was it too well liked of Gods owne people, and therefore in this Commandement forbidden, as alſo all vncleanneſſe of the fleſh is of any ſort.
Q. What thinke you of inceſtuous mariages, or the vnlawfull company of neere Kinsfolke?
A. All thoſe are forbidden by the Lawe of God, Leuit. 18. and alſo expreſly againſt this Commandement. For if the ſinnes of that nature that are leſſe offenſiue be condemned therby, then much more they which are more offenſiue, as Buggery, Sodomitry, and Inceſt are. And concerning this laſt, it is that which Iohn the Baptiſt reprooued in Herod, and loſt his life for it;Math. 14.4 It is not lawfull for thee to hauehave thy brothers wife. And Saint Paul reprehendeth in the Corinthians, that one ſhould hauehave his fathers wife. 1. Cor. 5.1Yea, it is among thoſe ſinnes which God puniſhed grieuouſly in his owne people;Ezec. 22.10 In thee hauehave they diſcouered thy fathers ſhame. Ezech. 22.31.Therefore hauehave I powred out mine indignation vponupon them, and conſumed them with the fire of my wrath. As for Adultery,Leu. 20.10 it is not here onelyonly forbidden in plaine words, but alſo to bee puniſhed by death.
Q. But what ſay you to fornication, which ſome account not to bee a grieuous ſin? For Martin Chemnizius writing againſt the Councel of Trent (that wicked cōſpiracy of the Romiſh Church againſt God and his truth) alleageth out of one Burchards Canons and rules concerning penance, wherin is appointed for adulterers foureteene yeeres of penance, and to faſt, bread and water foureſcore dayes: but to fornicators but ten daies penance. In the fourth part of that examination (for ſo the booke is called) Pag. 72.
A. It maketh no great matter what they ſay hereof, for they account it more lawfull, then for ſome to marrie, as among other, D. Smith againſt Peter Martyr; (that is a wanering and vnconſtant Weather-cocke, againſt a graue learned man) according to his poore ſkill endeuored to defend, that it was better for their Prieſts to kéepe a Harlot, then to enter into that eſtate of mariage honorable among all men. Heb. 13.4But ſure I am, that by Gods Lawe fornication was death. For if a man take a Mayd to be his wife, and ſhee proue not a Virgin, ſhee muſt be ſtoned to death.Deut. 22.20, 21. And among other manifeſt works of the fleſh, S. Paul reckoneth Adulterie, Gal 5.19.Fornication, Vncleanneſſe, Wantonneſſe. As therefore thoſe other monſtrous and vnnaturall pollutions and adulterie are againſt this Commandement, ſo is fornication alſo.
Q. And is not this Commaundement, Thou ſhalt not commit adulterie, broken but only by ſuch acts as theſe?
A. Yes: our Sauiour Chriſt ſaith in expounding this very commandement, I ſay vntounto you, that whoſoeuer looketh on a woman to luſt after her, Mat. 5.28hath committed adulterie with her alreadie in his heart. For the iuſt it ſelfe without any action for performance of the ſame, is ſinne. And that a gazing and wandering eye is as a dangerous gulfe or weele to drawe vsus by little and little into the bottome of filthy luſt, daily experience might teach all men. But this corrupt affection blindeth mens eyes ſo, as we are not able to ſée our danger.2. Sam. 11.2. For Dauid by his eyes was driuen into luſt with Bethſaba. And Ammon his ſonne, by beholding the beauty of Tamar Abſolons ſiſter.2. Sam. 13.1, 2.
Q. Our eyes then beeing ſo neceſſary mēbers as they are, the guides of our waies, and directours in all our buſineſſe, how may wee auoyd the ſnares of luſt?
A. The very next words of our Sauiour Chriſt teach vsus: Wherefore if thy right eye cauſe thee to offend, Mat. 5.29.plucke it out, and caſt it from thee: for it is better for thee, that one of thy members periſh, then that thy whole body ſhould bee caſt into hell. Not that hee delighteth in the mangling of our bodies, but in the ſubduing of our luſts. His counſell therefore is, that ſéeing by our eyes wee may ſo be deceiued, wee muſt not let them wander to behold the beauty or comelineſſe of men or women, leſt they become ſnares to intangle vsus. But turne away thine eye from a beautifull woman, Ecclus. 9.8and looke not vponupon others beautie, for many hauehave periſhed by the beauty of women: for by it louelove is kindled as a fire.
Q. The meaning is, that wee giuegive no libertie to our eyes to ſinne, but ſhould auoid all occaſions whereby we might be ſnared. And as we ſhould be very watchfull for our ſelues herein, ſo ſhould wee bee alſo ouer other, that are committed to our charge, that we do our indeuour, to reſtraine their eyes from wandring, for feare they luſt.
A. Very true, and therefore wee muſt neither our ſelues, nor ſuffer our children or ſeruants, to reſort to theſe merriments, or feaſts and méetings, where there is great reſort of youthes. The example of Dina Iacobs daughter ſhould teach vsus this leſſon,Gen. 3.4. how dangerous it is for maids to goe to gaze or wander abroad, for ſhe thereby was defloured. It is therfore good counſell that the ſonne of Sirach giueth,Ecclus. 7.24. Ecclus. 26 10. If thou hauehave daughters keepe their bodies, and ſhew them not a pleaſant countenance. If thy daughter be not ſhamefaſt, keepe her ſtraitly, leſt by too much liberty ſhe abuſe her ſelfe. Which counſell, if it were neceſſary in thoſe dayes, when pride was not growne to that height that now it hath, and for that people who were by all likelihood farre better inſtructed in the Law, then either our ſelues, or our youths are: how needfull then is it now, when youths do to the vttermoſt of their power, tricke and trim themſelues that they may be ſéene and liked of, and both old and young among vsus, are for the moſt part vtterly ignorant of the very principles of Religion, and of their duty towards God or man. And beſides the wanton eyes, there are alſo in thoſe méetings,1. Cor. 15.33. wanton tongues, And euil ſpeakings corrupt good maners, they are euen as a paire of bellowes to blow and kindle the cole of luſt, to make it burne: but Saint Paul chargeth,Ephe. 4.29 Let no corrupt communication proceed out of your mouthes, but that which is good to the vſe of edifying, that it may miniſter grace to the hearers. Col. 4.6.Let your ſpeech be gracious alwaies and powdred with ſalt. Ephe. 5.3But fornication and all vncleaneneſſe, and couetouſneſſe, let it not bee once named among you, as becōmeth Saints. But aboue all things, Idleneſſe is a great nouriſher of filthy luſt, and giueth leaſure to the eies to behold and ſpie out that which is the bane of the ſoule. And therefore the ſonne of Sirach ſaith truely,Ecclus. 33 26. Idleneſſe bringeth much euill, and as Dauid was by his eyes brought to luſt after Bathſheba, ſo his idleneſſe brought his eies to behold her. For ſending Ioab to fight againſt Rabbah a Citie of the Ammonites, himſelfe remained at Ieruſalem, and after his noone-ſleep, walking in his gallery, he ſaw Bathſheba and luſted after her. It is therefore good counſell that Saint Ierome giueth to Ruſticus: Alwaies bee doing ſomewhat, that the deuill may finde thee occupied. And in obſeruing theſe and ſuch like rules, wee ſhall if not plucke out our eyes, yet may wee hauehave an Antidote to preſerue our ſoules from the danger thereof.
Q. You hauehave taught what is forbidden in this Commandement, I deſire to heare what is herein commanded?
A. Euen that which S. Paul in theſe words teacheth,1. Theſ. 4.3 4. This is the wil of God your ſanctification, & that you ſhould abſtaine from fornication, that eueryevery one of you ſhould know how to keep his veſſell in holineſſe and honor, and not in the luſt of concupiſcence.
Q. But how may wee performe this?
A. It is a thing hard for man to performe: yet, if wee be willing to do our beſt indeuour heerein, in diet we muſt be temperate, in apparel modeſt, not giuen to gariſhneſſe, and eueryevery new faſhion, in our calling painefull, and in reading or hearing of good bookes and godly meditations diligent, and in Prayers feruent: If we carefully ſtriue to do theſe duties, and auoid as is before ſayd, theſe common aſſemblies and meetings, euill talk and idleneſſe, God will aſſiſt vsus in our godly indeuors. And that wee hauehave great reaſon to ſtriue earneſtly to obey this Law, our ſelues will readily confeſſe, if wee conſider that our calling vntounto the knowledge of the Goſpell, is to this end, that we ſhould be a holy people vntounto the Lord. Secondly, the hurt and danger that commeth by adultery, to body and ſoule, may make vsus both feare and hate that ſinne: For, it waſteth the body, in reſpect whereof, Saint Paul ſaith,1. Cor. 6.18. Hee that committeth fornication, ſinneth againſt his own body. And Salomon thus aduiſeth, GiueGive not thy ſtrength to women: Pro. 32.3it conſumeth the goods:Pro. 29.3 Iob. 31.12 He that feedeth harlots waſteth his ſubſtance. Adultery (ſaith Iob) is a fire that ſhal deuoure to deſtruction, and which ſhall roote out al mine increaſe. Adde heereto the ſhame it bringeth in this world, and the heauy iudgements of God eueryevery where in the Scriptures denounced againſt that ſinne, and our owne heart will teſtifie within vsus, that Bleſſed are the pure in heart, for they ſhall ſee God, Heb. 13.4But whoremongers and adulterers God will iudge.
Q. Hath God giuen vsus no remedy againſt this ſo dangerous ſinne, dangerous (I ſay) in reſpect of our infirmitie, whereby we find our ſelues too prone to fall into it, (it is ſo naturall vntounto vsus) and dangerous in reſpect of the end thereof, which is deſerued damnation?
A. Yes, If they cannot abſtaine, 1. Cor. 7.9let them marry: for it is better to marry then to burne. And this eſtate of marriage is not permitted to ſome kind of men onelyonly, and vnlawful for other, but Marriage is honourable among al men, Heb. 13.4and the bed vndefiled. As for ſuch as forbid marriage and certaine meats, Saint Paul beeing witneſſe, they depart from the faith, 1. Tim. 4.1 2, 3.and giuegive heed to the ſpirit of error, and doctrine of diuels, ſpeake lies through hypocriſie, and hauehave their conſciences burned with a hot iron, therfore ſuch are to bee accounted deceiuers and falſe teachers.
Q. What learne wee in the eight Commandement, Thou ſhalt not ſteale?
A. I firſt obſerue therein the order, for after God hath commanded holineſſe of life, and as the Apoſtle ſpeaketh, 1. Theſſa. 4.4. to keepe our veſſell in ſanctification, then hee prouideth for goods, teaching vsus thereby Firſt, to ſeeke the kingdome of heauen, and the things that belong vntounto eternall life, and to let theſe worldly things bee of leſſe account with vsus. Then for the words themſelues, they are as moſt of the other are, a forbidding of that which is euill.
Q. What is then forbidden here?
A. Al waies wherby others may receiue hurt, that we may gaine: ſome get by violence and oppreſſion, others by more ſecret meanes: By oppreſſion alſo, ſome more violently, ſome more craftily. The firſt ſort are they which rob and ſpoile, and take away mens goods by plaine force: ſuch are all robbers. Oppreſſours alſo, who by wealth or other greatneſſe, whether by Law or other meanes, get from other that which they hauehave no right to. Vſurers, alſo a kind of people not allowed to follow their trade among Gods people, are tranſgreſſors of this Law: for God by his ſeruant Moſes gaue this Commandement, Thou ſhalt not giuegive to Vſurie to thy brother, Vſurie of money, Vſurie of meat, or of any thing that is put to Vſurie, Deut. 23.19. Againe,Exod. 22 25. If thou lend money, to my people, to the poore that are among you, thou ſhalt not be as a Vſurer to him, thou ſhalt not oppres him with Vſury. Yea, there are other yet greater théeues then theſe, who content not themſelues with mens goods, but whole Kingdomes & countries muſt be vntounto them a prey. And, howſoeuer God in his iuſtice puniſheth wicked men, by great and grieuous ſinners, as Tyrus and Aegypt were giuen into the hand of Nabuchodonoſor, a great wronger of all his neighbours; yet was Nabuchodonoſor who ſubdued them, a plaine tranſgreſſor of this Law.
Q. But it may ſeeme otherwiſe, for God commendeth his ſeruice that hee did againſt Tyre, and ſeemeth as if hee held himſelfe indebted to him for it, but withall promiſeth, that hee would giuegive to him and his ſouldiers, Aegypt for a reward of that ſeruice, Ezekiel 29.
A. True, for that which hee did, was decréed of God, though hee neither knew Gods wil therein, neither cared for it: ſo that the déed was good, which God alſo inabled him to doe, (for he could not hauehave done any thing but as the executioner of GODS wrath againſt thoſe wicked people) but hee did it with a cruell and ambitious mind, and therefore it was not well done. God therefore commendeth the worke that hee wrought againſt Tyre, but in his manner of working it, hee is a tranſgreſſour of this Law.
Q. By this which wee hauehave heard, wee may in ſome ſort iudge of other meanes, whereby men oppreſſe one another. And this you ſet downe as moſt certain, that whoſoeuer oppreſſe others, are tranſgreſſours againſt this Commandement, and may be called cruell theeues. Againſt ſuch God denounceth heauie iudgements, Eſay 33.1Woe to thee that ſpoyleſt, and was not ſpoyled, and dost wickedly, and they did not wickedly againſt thee. Eſay. 30.12 13.Becauſe you hauehave caſt off this word (whereby I hauehave admoniſhed you by my Prophet) and truſt in violence and wrong, and ſtay thereupon, therfore this iniquitie ſhall bee vntounto you as a breach that falleth, or a ſwelling in an hie wall, whoſe breaking commeth ſuddenly in a moment. For God will not ſuffer vnpuniſhed the contempt of this his Commandement, Thou ſhalt not do thy neighbour wrong, neither rob him. But all theeues are not violent, ſome by more ſecret meanes deceiue. Therfore Saint Paul in few words forbiddeth both ſorts, 1. Theſ. 4.6That no man oppreſſe or defraud his brother in any matter; for the Lord is auenger of all ſuch things. Of oppreſſours wee hauehave heard, now let vsus heare ſomewhat of theſe other who ſteale by craft.
A. Some of them we call théeues, but many of them though theeues they are, and make it their trade, yet will not they bee called theeues. Of theſe wee reade as an expoſition or Commentarie vponupon this Commandement, Ye ſhall not ſteale, nor deale falſly, nor lie one to another. VnderUnder theſe three, ſtealing, falſe dealing, lying, may all this ſort of ſtealing bee vnderſtood. Stealing is a ſecret taking away of our neighbours goods, whether by night or day. Of this ſort are not onelyonly they, whom wee call théeues, but all ſuch as get into their hands ſome one commodity or moe, which other may not meddle with, but as from them. Theſe Monopolies hauehave alwaies been euill thought of among wiſe gouernours, condemned by the Roman Lawes, and are by experience found to bee very hurtfull to Common-wealths: for by inhauncing the prices of ſuch things as they hauehave ingroſſed, they ſteale away the wealth of the comminaltie. It ſéemeth there were ſuch among Gods people in Salomons daies, and how men iudged of them it doth appeare by his words,Pro. 11.26 Hee that withdraweth the corne, the people will curſe him. But Amos the Prophet is very bitter againſt them, who, when they had ſtored themſelues with full garners of corne, thought their ſolemne feaſt daies appointed for Gods ſeruice, to be a hinderance to them. For eueryevery minute they iudged an hower,Amos 8.4 5, 6. they longed ſo much and ſo greedily after their vnlawfull gaine. But in theſe our daies ſuch kind of men are ſo much the worſe, becauſe they wil not ſticke ſometime to prophane the Sabbath day, to deliuer their commodity & make their gaine, which theſe men (though bad enough) would not doe, neither was it lawfull for them: for we may ſée by Nehemiah, Nehe. 10.31. & 13.15 16, 17, 18, 19, 20, 21.that buying and ſelling vponupon the Sabbath, was vtterly vnlawfull.
Q. What do you think of ſelling to a day, as it is moſt commonly vſed now for Corne, Cattell, or any other commoditie: euen for a ſhort time to hauehave too much increaſe, and for a longer time much more? Is not this a ſecret kind of ſtealing?
A. Yes, and that a very vnchriſtian ſtealing of our neighbours goods. So ſelling by falſe waights and meaſures,Leuit. 19.35.36. Thou ſhalt not do vniuſtly in line, in waight, in meaſure. You ſhal hauehave iuſt ballances, true waights, true Epha, true Hin, that is, both thy great meaſure of the Epha, and the little meaſure of the Hin ſhall bee iuſt and true. Some ſteale Land by remouing the bounders, contrary to ye aduice of Salomon, Pro. 22.28 Deut. 19.14.Thou ſhalt not remoue the anciēt bounds which thy fathers hauehave made. For,Deut. 37 17. Curſed be he that remooueth his neighbours marke: and al the people ſhall ſay, So be it. Yea, Numa Pompilius, though he knew not theſe Lawes of God, yet hee ſo hated this kind of ſtealing, ye he decreed it ſhould be no offence to kill him, that would remoue a bounder, as Dionyſ. Halicar. reporteth, lib. 2. Some ſteale their neighbours money, by praiſing aboue the worth that which they ſell, and ſo perſwading them the thing is better then it is, whether Marchants for their wares, or workemen for the worke, which they make many times rather to the ſhew, then for the profit of the buyer: and to ſuch Merchants the ſonne of Sirach addeth Vitailers: There are (ſaith he) two things, Ecclus. 26 39.wch I think to be hard & perilus, A Marchāt cannot lightly keep him from wrong, and a Vitler is not without ſin. Yea, the laboring man as it is fil he ſhould hauehave his wages for his work, ſo if he worke not truely for his wages, doth but ſteale the money of him yt ſet him to worke. Hee that is ſlothfull in his worke, Pro. 18.19is euen the brother of him that is a great waſter, either of his own, if he be ſlothfull in his own buſineſſe, or of his that hires him, if he worke for another, and ſo is a breaker of this Law.
Q. What ſhall we iudge of them who neuer thinke they hauehave worke enough for their money, but by all meanes they can, ſeek to increaſe and adde vntounto other mens toile?
Deut. 25.4A. God thus commandeth, Thou ſhalt not mouzell the Oxe that treadeth out the corne. And Salomon telleth vsus,Pro. 12.10 that A righteous man regardeth the life of his beaſt, to teach vsus thereby to be much more merciful vntounto men, and not to ſucke out by too toileſome worke the very life of them that worke for vsus, as if wee thought men ſhould liue onelyonly to ſerue our turne. But to rehearſe all the meanes whereby wee ſteale from other men, their goods and poſſeſſions, it is impoſſible, and therfore I ſet this down as a touchſtone, wherby we may trie whether wee bee faulty or not, that whoſoeuer ſéeketh by other mens loſſe to inrich himſelfe, is a thiefe and a tranſgreſſour of this Commandement. And yet there is one thiefe more, which, becauſe hee firſt beginneth with himſelfe, ſtealing firſt from himſelfe, I leaue to the laſt place of this kind of theeues: That is, the vnthrift that ſpendeth his Patrimony, if hee hauehave any, or whatſoeuer by his hands he getteth, if he liue by his occupation or labour, in drinking, playing, or ſome vnthrifty courſe, ſo robbing himſelfe of the meanes whereby he ſhould liue: this I confeſſe ſéemes to be but a fooliſh theefe, but a théefe hee is, yea and not in robbing himſelf only; for hee robbeth others too. For the pooreſt man if he be maried or kéep a houſe muſt thus thinke, that which hee getteth, his wife and family hauehave their part therein, and ſo in ſpending their part hee is a thiefe and robbeth them: If he hauehave Copie-hold, or frée land, or any inheritance, other whom he leaueth behind, hauehave intereſt therin, and ſo the child vnborne is robbed by ſuch vnthrifts. Fooliſh therefore and falſe is that which they think and ſay ſometime, that they ſpend nought but their owne. For they ſpend that alſo that belongeth to their family, & to their poſterity. And thus much of thefts that are done or committed.
Q. Are there alſo thefts by omiſſion of duties, which diuers men, according to their ſeueral callings ought to performe?
A. Yea, diuers. And firſt to begin with the greateſt theeues that robbe men of the food of the ſoule. Behold, ſaith the Lord, Ier. 23.30.I will come againſt them which ſteale my word eueryevery man from his neighbour. Now the Paſtors that are negligent in teaching are theeues of this ſort. They alſo who when they teach or inſtruct their people, beare with mens ſinnes, and will not tell them of their tranſgreſſions, as God commandeth his Prophet, but will rather ſeeke to pleaſe, as the deſire of ſinners is to ſleepe ſecurely in their ſinnes,Eſ. 30.10 as wée may ſée. To be ſhort, they may truly be ſayd to ſteale Gods words, which take them from the eyes and knowledge of men, and in ſtead therof deliuer mens traditions; much like the Harlot,1. King. 3.20. which riſing in the night ſtole away the liuing childe from the true mother, and layd the dead child in the roome of it. Next vntounto theſe are Iudges, if they iudge not the cauſe of the Widow and fatherleſſe, but either for feare dare not, or becauſe they fauour great ones that are aduerſaries to their cauſe, will not; or for any other worldly reſpect care not to doe ſpeedy right to them, as their ſtate requireth and the equitie of their cauſe ſhould moue them to do. This their duty is commonly required of them in the Scriptures, ſo that I néed not bring particulars of that I ſay herein. If a man finde a thing and make not reſtitution, it is ſin to him;Leuit. 6.3. and therefore a breach of this commandement. And becauſe this, as all other of the Commandements require louelove: Thou ſhalt not ſee thy brothers Aſſe or his Oxe fall downe by the way, and withdrawe thy ſelfe, Deu. 22.4.but ſhalt lift him vp with him. Yea, if thou meet thine enemies Oxe or Aſſe going aſtray, Exod. 23.4thou ſhalt bring him to him again. For the omiſſion of ſuch duties is a breach of this lawe.
Q. Now let vsus heare ſomewhat of the ninth Commandement, Thou ſhalt not beare falſe witneſſe againſt thy neighbour.
A. As the laſt Commandement whereof I hauehave ſpoken, reſtraineth our déedes and actions from doing wrong; ſo this teacheth our tongues, not to ſpeake any thing whereby our neighbour may be wronged. And in effect it requireth that which S. Paul willeth the Epheſians, Wherefore caſt off lying, Ephe. 4.25and ſpeake eueryevery man the truth vntounto his neighbour. For he is called,Pſal. 31. The God of truth, and loueth truth (not in word or ſhew) in the inward affection, Pſal. 51.6and therefore would hauehave vsus to walke in the truth.
Q. But being forbid to beare falſe witneſſe againſt our neighbour, may we do it againſt others whom we call not neighbours, as the Iewes thinke it lawfull to take vſury of vsus, becauſe it is thus prohibited to them, Deu. 23.19Thou ſhalt not giuegive to vſurie to thy brother, and vsus they account not their brethren?
A. The word neighbour hath that ſence in this place, which our Sauiour Chriſt taught the captious expounder of the Lawe, in Luke 10.37. as if it had been thus commaunded: Thou ſhalt not beare falſe witnes againſt any man.
Q. Then teach vsus, I pray you, how many waies this lawe may bee tranſgreſſed?
A. Either by ending matters in controuerſie betwéen neighbours, or by falſe reports or conceits of others or our ſelues.
Q. How in ending controuerſies?
A. Two waies, either when matters are ended by daies-men, or by lawe.Leu. 19.13 For ſéeing Thou mayſt doe no wrong to thy neighbour; but muſt follow Iuſtice iuſtly: that is,Deu. 16.20 in all ſincerity, I take this to be a good leſſon, both for daies-men, and ſuch as are produced as witneſſes before them, whereby, both the one and the other may be taught, better to doe a Chriſtian duty herein, then many do. Witneſſes, although they ſpeak not (in ſuch caſe) vponupon oath, yet ought in honeſty, nay in Chriſtianity to diſcharge a good conſcience, and not to ſpeak vntruly. For if they doe, they tranſgreſſe againſt this law. As for them who as friends are appointed to arbitrate and order ſuch matters, if they be ſtiffe for a friend, againſt that which, by witneſſes, ſhall appeare to be truth, and thereupon giuegive their order accordingly; they then beare falſe witnes againſt their neighbour. For all the friendſhip that a true Chriſtian friend can ſhewe to his friend in this caſe, is to take heede that hee bee not wrōged, neither the witneſſes words wreſted; but if hee yeelde not to the truth, he is a tranſgreſſor. As for thē that are broght before Iudges to giuegive their euidence, becauſe they are ſworn to ſpeake the truth, if they doe it not, their fault is much the greater. Thou ſhalt not doe vniuſtly in iudgement. Deu. 19.35Their fault, I ſay, is much the greater, becauſe they make that al-knowing God,Pro. 6.19 who hateth the falſe witneſſe that ſpeaketh lyes, and threatneth to be a ſwift witneſſe againſt ſuch as forſwear thēſelues: Mal. 3.5becauſe ſuch as ſwear falſly by his name, Leu. 19.12pollute the name of their God, who is the Lord, who can and wil be reuēged of ſuch tranſgreſſions, they make him a witneſſe of their lyes. And as their offence is hainous againſt God himſelfe, ſo do they abuſe the Iudgement ſeat, the Court of Iuſtice, drawing the ſame by their falſhood vntounto iniuſtice.Pro. 19.28 A wicked witneſſe mocketh at iudgement, and the mouth of the wicked ſwalloweth vp iniquity. For ſuch witneſſes hide and kéepe out of ſight the truth of the cauſe which is to be tried, and by that meanes vndoe ſuch as through their falſe oath leeſe their right.
Q. As ſuch men by their periurie ſin againſt the third Commandement, ſo in thus wronging their neighbour, they ſteale away their neighbours maintenance of his life, and ſo offend againſt the ſixt and eighth Commandement, and therefore may iuſtly bee hated of God and man.
A. So are they. For as concerning God, it is reckoned vp among the things that his ſoule abhorreth.Pro. 6.19 And in reſpect of the wrong that is therby offered to men, God taketh order that among his people, what hurt ſoeuer a man might hauehave by a falſe teſtimonie, the ſame ſhould be layd vponupon the falſe witneſſe, whether loſſe of life or any limme, and this without pittie God commandeth to be executed.Deu. 19.21 As for men, in diuers places diuers puniſhments hauehave bin appointed to ſuch, and all ſhew a deteſtation therof. In Scotland, Keneth a King ordered, that if a man told but a lye whereby another was hurt, the lyer ſhould be diſarmed of his ſword, & baniſhed out of mens company. The City of Millan in Italy (if the ſum of mony were not great, which by forſwearing a man ſuſtayned) ſomething imitated that puniſhment that God appointed among his people, yet adding this, that ſuch ſhould go about the City 3. daies with a paper about his head, to ſhew his offence; the ſecond fault was loſſe of his hand; the third fault was puniſhed by burning to death. The Venetians cut out their tongues that ſo offended. Francus, the firſt of that name, French King, made a lawe that ſuch ſhould ſuffer death. In all which it may appeare, that gouernours & magiſtrates ſéeing the great hurt that falſe witneſſes wrought in al ſocieties, ſought by ſharpnes of puniſhment to roote out that euill out of their gouernments.
Q. All ſuch as raiſe againſt any man vntrue reports, whereby they may bee defamed or il thought on, are tranſgreſſors of this lawe.
A. Moſt certaine. Therfore, Speake not euill one of another, brethren. Iam. 4.11He that ſpeaketh euil of his brother, or condemneth his brother, ſpeaketh euill of the law, and condemneth the law, ſaith S. Iames. The Prophet Dauid profeſſeth he will be an enemy to ſuch men: Him that priuily ſlandereth his neighbour, Pſal. 101.5will I deſtroy. And the ſon of Sirach telleth vsus what reward the ſlanderer may expect.Eccl. 5.15 He that is a back-biter, ſhall be hated, enuied, and confounded. Therefore, The righteous man hateth lying words, Pro. 13.5but the wicked cauſeth ſlaunder & ſhame. Such men were ſo troubleſome to Dauid, that he eſtéemed their tongs ſharpned as the Serpents,Pſal. 140.3 and Adders poiſon to bee vnderunder their lips. I néed not produce the examples out of Scriptures, to ſhew what euill ſuch men work among neighbors: daily experiēce affordeth too many, and too lamentable effects that grow therof; how godly men are diſgraced, the innocent and ſpotleſſe, in compariſon of their accuſers, blamed, and holy conuerſation is vniuſtly accuſed.
Q. But what think you of them, who readily and too raſhly giuegive eare to ſuch reports?
A. They are guilty of tranſgreſſion of this law likewiſe.Prou 17.4 The wicked (ſaith Salomon) giueth heed to falſe lips, & a lyer harkeneth to a naughty tong. But whatſoeuer thēſelues are, ſuch, by liſtning too well to ſuch ſlanderers, giuegive more incouragement to them to go forward in that wicked courſe, and there is no doubt ſuch an impreſſion in their own heart of that which they heare ſo willingly, that in the very perſwaſion of their heart, they beare falſe witneſſe againſt the guiltleſſe, and condemne too often the faultleſſe.
Q. Are there no other tranſgreſſions againſt this lawe?
A. Yes, diuers, Our offence againſt it is too cōmon in this country. A man bindeth to peace one of whō he ſtandeth in feare of ſome bodily hurt. The other for the moſt part for a reuenge, will be content to take his Oath, that hee alſo ſtandeth in feare of him, though his owne conſcience telleth him it is not ſo. By this meanes, euen againſt his owne knowledge, he beareth this falſe witneſſe againſt the other, that hee is a dangerous man, though himſelfe beléeueth it not, yet he ſéeketh to perſwade others therof by his Oath. A gréeuous ſin, but too common. Another wil extoll a man (though euill) whom he loueth, far aboue his worth, and whom he miſliketh wil lode with all diſgrace. Salomon telleth vsus,Pro. 17.15 that hee who iuſtifieth the wicked, and condemneth the Iuſt, euen they both are an abomination to the Lord. Eſa. 5.20And Eſay crieth, Woe to them which call good euill, and euill good. And all ſuch are falſe witneſſes which God heere forbiddeth. Other tranſgreſſions alſo there are; as theſe counterfeit fooliſh, too much made of by many, yea by ſome great men, & theſe common players, may ſlaunder, they thinke, by authority; and the more ſatyrical that they are, the better they are liked of, and the more they pleaſe themſelues too. So this gréeuous tranſgreſſion, and very vnchriſtian courſe of life, commended and approued of ſome with too much applauſe, is after ſome ſort warranted to breake this lawe of God. Another ſort tranſgreſſe in giuing themſelues praiſe,Pro. 27.2 which were fitter to bee done by ſome other. So did that young man that ſaid, but very vntruly, All theſe (commandements) I hauehave obſerued from my youth. Mat. 19.20Their own conſcience will tell ſuch men, that they beare in ſaying thus, falſe witneſſe. And herein the Church of Rome doth grieuouſly offend, deceiuing themſelues and others by tranſgreſſion of this commandement. They call themſelues Catholicke; it is not their name, it no way belongeth to them. Their church is not catholick, their faith is not catholick; therfore themſelues not catholick. Their church, nay not any church can here be catholick truly, becauſe ſo long as this world indureth, all the members ſhal not be added to it, and vntill the number bee complete, it cannot bee called catholick properly. And therefore we beleeue that there is a holy Catholicke Church, which in regard of the true faith therein taught agréeable to the firſt promiſe of faith, and doctrine of obedience, which hath conſent of all ages among the godly, is called Catholicke, but then in déed ſhall be truly made Catholicke, when it ſhall hauehave the whole number added to it. In the meane time alſo, in reſpect of the Donatiſts, who tied their Church to Aphric, the godly called their Church Catholicke, becauſe the members therof were in all places, and at all times, and not reſtrained to any one time or place. As for theirs, I ſuppoſe themſelues will be aſhamed to ſay it is catholicke, many points whereof are ſo newly hatched; yea and ſome principal points which they hold not yet well agreed vponupon that if they would ſay their faith is catholick, their owne mouthes and pens would reproue, yea ſtrongly confute them. Howſoeuer therefore, the mouth of the wicked couereth iniquity: Prou. 10.6as Papiſts with the plauſible name of Catholicke hide their Idolatries, Hereſies, and Blaſphemies: yet ſhall theſe patrons of poperie (I doubt not) find by their owne experience, that becauſe they hauehave ſaid to the Apoſtataes from the faith, Thou art catholick; that is,Pro. 24.24 to the wicked, Thou art righteous, the people ſhal curſe them, and the multitude ſhall abhor them, as already all ſuch, as by the light of Gods word ſee how damnable and dangerous their doctrine is.
Q. Seeing then, not only ſuch as report ſlanderous things to the diſgrace of other, but ſuch alſo as willingly heare ſuch ſlanders, and raſhly beleeue them, tranſgreſſe this lawe: it is very expedient wee ſhould alwaies remember the anſwere which is made to this queſtion; Lord, who ſhall dwell in thy Tabernacle? Pſa. 15.1.3who ſhall reſt in thy holy Mountaine? He that ſlaundereth not with his tongue, nor doth euill to his neighbour, nor receiueth a falſe report againſt his neighbour: ſo ſhall wee be free from this grieuous ſin of backbiting, which whoſo vſeth, Pſal. 14.11ſhall not bee ſtabliſhed vponupon the earth; as God by his Prophet threatneth.
A. It is ſo, as alſo Salomon aduiſeth, Put away from thee a froward mouth, Pro. 4.24and put wicked lips far from thee.
Q. What thinke you of the tenth Commandement? Is there any thing forbidden therein, which is not prohibited in the other Commandements? For wee hauehave heard, that not onelyonly the outward action of murder and other tranſgreſſions is forbidden, but alſo the inward affection.
A. In other of the Commandements, not the déed only is forbidden, but alſo the willingnes or deſire to performe ye ſame. But here the very motiō to diſobedience and luſt it ſelf, although we giuegive no conſent therto, is prohibited, & condemned as vnlawfull, as the Apoſtle teacheth ſaying:Rom. 7.7 For I had not knowne luſt (to be ſin) except the lawe had ſayd, Thou ſhalt not luſt.
Q. What then is the vſe of this Commandement?
A. It hath many good vſes: for firſt, it ſerueth for inſtruction, to teach vsus ye way how to obey the former commandements. For, if we withſtand the firſt beginnings of ſin, and ſtop the ſprings thereof, ſo as they cannot break forth, and ſnub the ſprouts that come out of the root, not ſuffring them to hauehave any growth, we ſhall find ſin much weakned in vsus, neither will it bee hard by Gods grace to keepe it vnderunder, ſo as it ſhall neuer raigne in theſe our mortall bodies. Secondly, it ſerueth for direction to reforme the corruption of our iudgement, wherby we oftentimes deceiue our ſelues, thinking we do well, when it is nothing ſo. Saul ſaid, when he had ſpared the Amalekites and much of that which belonged to them, which God commanded that he without pitty ſhould hauehave deſtroyed,1. Sam. 15 13. I hauehave fulfilled the commandement of the Lord. That yong man in the Goſpel,Mat. 19.20 I hauehave obſerued all theſe things (whatſoeuer louelove or duty I owe to my neighbour) from my youth vp: when no man (ſaue Chriſt onelyonly) could euer attaine to that perfection of louelove. But here we may learn,Rom. 7.7 that ſéeing euen Luſt it ſelf is a breach of Gods Law, as the Apoſtle teacheth vsus, as before is ſaid; we muſt neither beléeue ſuch Commentaries of Gods Law, which teach the obedience therto to conſiſt in the outward performance only, as did the Scribes & Phariſes,Math. 5.20 whom therefore our Sauiour Chriſt reproueth, verſ. 21.27. neither iuſtifie our ſelues in any thing that we can do, ſeeing perfit obedience is ſo hard; nay, ſo vnpoſſible for man to attaine vntounto, ſo long as we are in the fleſh: for theſe motions vntounto ſin will euer be ſtirring, as a root howſoeuer oft ſtubbed, yet, while it liueth, will euer be ſprouting. The third and laſt vſe thereof is, that it is a preparatiue to the performance of a neceſſary duty, which God requireth of vsus: For, God hath created vsus excellent creatures, indued with reaſon, & inabled by many good helps, to the end we ſhould by our holy obedience glorifie Him.Math. 7.18 But an euil tree cannot bring forth good fruit: & ſuch trées are we, if Luſt raign in vsus, & had are our fruits. Therfore to eueryevery one of vsus, who hauehave a deſire that our light ſo ſhine before men, Math. 5.16that they ſeeing our good works, may glorifie our Father which is in heauen. God ſaith, Thou ſhalt not Luſt. For Luſt is as leauen that ſowreth and maketh vnſauorie all our actions: The end therefore of this Commandement is,Ephe. 4.22 That caſting off, concerning our conuerſation in time paſt, the old man, wee cleanſe our ſelues from all filthineſſe of the fleſh and ſpirit, 2. Cor. 7.1.and grow vp vntounto ful holines in the feare of God: That being ſanctified throughout, 1. Theſ. 5.23.our whole ſpirit, and ſoule, and body, may be kept blameleſſe vntill the comming of our Lord Ieſus Chriſt. VntoUnto which holineſſe, that we may truely ſtriue to attaine as wee ought to do, wee muſt carefully regard this Commandement, Thou ſhalt not Luſt.
Q. It ſeemeth, that raſh wiſhes for ſome things which either we ſee other inioy, or our ſelues vponupon ſome occaſion thinke we want, are againſt this Law.
A. True: for euen thoſe motions argue a diſcontentedneſſe of our owne eſtate, and a wiſhing of better then God hath giuen vsus.
Q. The ſeuerall things that we are forbidden to couet, hauehave beene before handled in the ſeuenth & eighth Commandements, ſo that heere wee neede not any further declaration thereof.
A. It is ſo: for that that wée are in them forbidden to do, or ſo much as we purpoſe or be willing to performe, we are here forbidden to luſt after, or to ſuffer within vsus any motion to accompliſh it.
Q. If Gods Commandements require ſo ſtrict and holy and perfect obedience, that it permitteth not ſo much as any wandring thought at any time to bee cheriſhed within vsus, conſidering our owne infirmity and weakenes to withſtand ſinne; nay, our proneneſſe and inclination to fall from our ſincerity in performance of our duety; it ſeemeth it is impoſſible for any man (CHRIST only excepted, whoſe conception was by the holy Ghoſt) to fulfill the lawe.
A. It is ſo.
Q. Why then are wee blamed as tranſgreſſors, if God require more of vsus in his lawe then any man (euen the beſt that liueth) is able to performe?
A. Wee are iuſtly blamed, becauſe God requireth no more at our hands, then man by his firſt creation was made able to performe. For, the Lawe that now wee hauehave, was written in the table of mans heart at his creation, and our firſt Parents to whom it was giuen were inabled to doe it. Now that they through their diſobedience, whereof both were partakers, Eue in intiſing, Adam in being perſwaded, hauehave loſt that ability to doe the good they would and ſhould doe, it is their fault; for GOD created them good and holy. And as the corruption of bloud, euen by mans laws, diſableth all the poſterity, when the father hath committed ſome grieuous fault:Rom. 5.14 euen ſo in Adams ſin wee are all tranſgreſſours. God therefore, in commaunding perfit obedience, commaundeth no more then of right hee might doe: and wee by our diſobedience deſerue blame, becauſe it is our owne corruption that diſableth vsus, that wee cannot doe what wee are commanded; yea and what we willingly would doe, being now regenerated.
Q. VVhat vſe then hauehave wee of the lawe, ſince we are not able to keep it?
A. It is a true glaſſe, wherein if we looke without partialitie, we ſhall behold our ſelues as we are, that is, ſinners.Rom. 3.20 Rom. 5.20 Gal. 3.19. For by the lawe commeth the knowledge of ſinne. Yea, by it ſinne is made vntounto vsus more manifeſt.
Seeing then our ſelues by the lawe to be far from all hope of ſaluation, it driueth vsus to ſéek elſewhere to obtain mercy, in which reſpect it may be well called,Gal. 3.24 A Schoole-maſter to Chriſt, & not only in reſpect of the Ceremonial laws which were but figures and ſhadowes, Chriſt the truth & the body. For when we ſée it vnpoſſible for the law to ſaue vsus,Rom. 8.3 in aſmuch as it is weake, becauſe of the fleſh, then muſt we ſéeke vntounto him, whom God ſent in ſimilitude of ſinfull fleſh, Rom. 8.3and for ſin, by whom alſo, he condemned ſin in the fleſh.
Q. The moſt cōfortable vſe then that we may hauehave by the law, is not to hope by obſeruing or keeping it, to merit at Gods hands the kingdome of glory, as Papiſts do, being ſo blinded in conceit of their own works, that they cānot ſee thē to be vnperfect, being tried by the touch-ſtone of the law, as in truth they are; but to looke vntounto the remedy that God of his endleſſe and infinite merciemercy hath prouided againſt our tranſgreſſions; namely, to the ſatisfaction which Chriſt hath wrought. Gal. 3.13For Chriſt hath redeemed vsus from the curſe of the law, when he was made a curſe for vsus. But hauehave wee no other vſe of Gods lawe?
A. Yes: it is to vsus as to a workman his rule and ſquare, according to which we ought to frame all our actions. And if any thing that we doe, agrée not with this rule, wee muſt not onelyonly acknowledge it not to be right, but to the vttermoſt of our power we muſt indeuour to reforme it according to the rule.
Q. The promiſes then of the Goſpel free vsus not from obedience of the Lawe. No; Rom. 3.31. Mat. 5.17God forbid (ſaith Saint Paul) that it ſhould ſo be. And Chriſt telleth them of his time, Thinke not that I am come to deſtroy the law or the Prophets: I am not come to deſtroy them, but to fulfill them. So that although the lawe can now bring no condemnation to the godly that are in Chriſt Ieſus: Rom. 8.1Yet are we ſtill bound to the obſeruation or keeping of the lawe of the commandements.
A. This to be true, many anſweres that Chriſt gaue to ſuch as aſked what they ſhould doe to inherit eternall life, do plainly proue; for he willed them to kéepe the commandements: To louelove God with all their heart, ſoule, and ſtrength, and their neighbour as their ſelfe: Yea, after him all the doctrine of the Apoſtles tendeth to that end; yea, our accuſing cōſcience when we tranſgreſſe them, and our excuſing heart, when in ſome good meaſure wee ſtriue to doe them, is a ſtrong witneſſe within our ſelues to teſtifie, that wee acknowledge our ſelues bound to obey them.
Seeing therefore wee cannot ſo keepe them as we ought to doe, though God in iuſtice may require this obedience of vsus, & puniſh our diſobedience: Let vsus humble our ſelues in feruent and faithfull prayer, crauing the aſſiſtance of his grace in ſome good meaſure to obey his will, and pardon for our weakneſſe and imperfection in doing the ſame, that of his meere mercy, and (by vsus) vndeſerued grace we may eſcape deſerued wrath, in the day of wrath.
FINIS.
End of the text · Francis Bunny, A Guide Unto Godliness (1617)