A Bright Star which Leadeth Wise Men to our Lord Jesus Christ, Commandment 6

A Bright Star which Leadeth Wise Men to our Lord Jesus Christ · Commandment 6

p. 37Thou ſhalt not kill.

And this commandement reſpects the perſon of our neighbour, & commands to procure his wellfare & good ſafetie of his ſoule and bodie. It bids vsus to louelove our neighbour as our ſelfe and forbides all kinde of crueltie and wante of louelove. The parts of it be.

Forbidding things in

Omiſſion to

Bodie

Soule

commiſſion

Commanding

What the thinges of omiſſion be that are forbidden concerning the bodie it may appeare in Math. 15. Where Chriſt condemnes ſome as goates, limmes of the diuell, and firebrands of hell, because they gaue not meate to hungrie, and drinke to the thirſtie, and clothed not the naked and viſited not the ſicke and impriſoned, and ſuch like. So that the omitting of theſe duties of merciemercy, is an inditement ſtronge enough to bring ſuch perſons to hell. And Luke. 16. In the parable of Lazarus and Diues. Diues is condemned for want of merciemercy, that hee had enough to beſtow on pride and vanitie and pompe to ſet out himſelfe, but nothing to giuegive to his poore and comfortleſſe brother, ſheweing the doome of all ſuch wretched perſons; ſuch as Iohn ſaith, which hauehave this worlds goods, and yet let their Godly brethren want, ſhutting vp the bowels of compaſſiō frō doing good; the charge of crueltie and want of mercy, lyes heauie vponupon ſuch, for he that turnes his eare from the crie of the poore ſhall crie himſelfe and not be heard. An other thing of omiſſion is when he neglects to pay the due wages and recompence for the worke of any poore man. For if it be a miſerable ſinne not to doe good freely where neede requires, it is much more abominable and damnable not to giuegive a due debt and reward of the worke.

So Deut. 24. 14. Thou ſhalt not oppreſſe an hired ſeruant, thou ſhalt giuegive him his wages for his day, nor ſhall the ſunne goe downe vponupon it. This is condemned as an vniuſt and vnmercifull thing, that when one hath hired a ſeruant or any to doe his worke, when the worke is done, he ſhould either giuegive him no p. 38wages, or elſe giuegive it him in conuenient and due time, but hee muſt ſeeke for it, when he ſhould hauehave vſe of it, for his releife, and God ſaith there if ſuch a one be pinched with neceſſitie and crie vntounto God, God will heare and reueng his wrong. And Iob to proue himſelfe no hypocrite, vſeth an imprecation concerning this ſinne in chapter. 31. that if he hauehave eaten the fruite of his land without ſiluer, and hath not paid the wages to him that telled it and brought in his harueſt, or if the furrowes of his land hauehave cried together againſt him, then let his grounde bee accurſed, as indeede he had beene an accurſed perſon and broken this commandement in an high degree. And if he had done ſo, the verie earth would hauehave cried, the furrowes would hauehave made a complaint againſt. For two ſinnes there be in the ſecond table that makes the land crie to God, that he can hauehave as it were no reſt till he take vengeance, the one Sodomie, and the other oppreſſion and crueltie againſt this commandement. As afore in Deutrimonie and in Iames he ſaith, Howle you rich men, and why? what miſerie is neere? why the crie of the poore oppreſſed by you, is come vp in the eares of the Lord; When one gets his good ſo ill, and enricheth himſelfe by withhoulding other mens dues, though the man ſhould be ſilent and ſay nothing; yet his neceſſitie, his bellie and his backe, would make an hideous outcrie before God til he had executed his vengeance. And for ſinning in this branch of this commandement Iehoiachin was blamed Ierem. 22. 13. to 20. verſ. Which is ſo much the rather to be noted, becauſe moſt men thinke that the differences of perſons may make ſome excuſe for their ſinne, but it is not ſo. For if any might vſe the laboure of an other without recompence, then might the Kinge who is the ſoueraigne Lord of all; yet he being a King is reproued by God for this, it is ſaid he built his houſe without equitie: how is that proued? he vſeth his neighbour without wages and giues him not for his worke and for this cauſe and his filthy couetouſneſſe, God would not vouchſafe him the commō honour of men, to be couered with earth whē he was dead, but he ſhould be buried as an aſſe, his skinne puld ouer his eares, ſtript of all hee had, and then dragd without the Citie, throwne out that his carcas might be food for beaſts & birds and what was his crime? why this, he did not reward the poore but ſerued himſelfe vponupon them. And this commandement is broken in omiſſion of thinges pertaining to the bodie as in not doing workes of merciemercy, and in not paying wages and dues to thoſe to whom they are due.

The omiſſion of the dutie to the ſoule is either of ſuperiours or inferiours. Of ſuperiours as firſt and cheifly of the miniſter, if he doe not preach and admoniſh his people plainly and fathfully, he is guiltie of murdering & diſtroying their ſoules. As in Ezek. 32. If hee tell not the people of their ſinnes they ſhall die in them, but the bloud ſhall be required at his hands, and if hee doe tell them though they amend not he is free as Paule ſaith, I am innocent of the bloude of you, and why? becauſe I hauehave tolde you all the counſell of God and kept nothing backe. And for other gouernours alſo as the parents and maſters of families, for euerie man is a biſhop in his owne familie. For ſo he ſaith in Deut. Thou O Iſraell ſhalt teach theſe thinges vntounto thy children thou ſhalt talke of them &c. Thoſe then that hauehave no care to teach their children and ſeruants to know God, or to come to the word of God, wherby they may be ſanctified and brought to ſaluation, ſuch embrue their hands with the bloud of their ſoules, and are guiltie of crueltie, becauſe through their negligence they let thoſe that are committed to their charge to run headlong into their owne diſtruction. Such are thoſe againſt whoſe ſoule this charge ſhall lye harde at the day of the Lord; That neuer ſo much as will their inferiours to come to heare Gods worde and to ſuch exerciſes, as may encreaſe their knowledge, but rather permitte, yea encourage them to breake the Lords ſabboth and ſpend it in fooliſh and wicked exerciſes either at hōe or elſe abroad to gad to other towns to commit ſinne.

Inferiours alſo when they will not take inſtruction, omit that dutie that ſhould ſaue their ſoules. As in the bodie that ſeruant that will not eate food when it is allowed him is a murtherer p. 39of his bodie; ſo he that when he is taught and admoniſhed, and caſts it of, his blood ſhall be required at his owne hand, and God will proceede againſt him as againſt a wicked perſon and cruell, that hath done no good to his owne ſoule. So much for things of omiſſion.

Things of commiſſion here forbidden, are eyther

Inward as

Raſh anger.

Enuie.

Outward in

Geſture

Word Deede to

Hurting only Or

Killing alſo of

Another.

Onesſelfe

The firſt thing of commiſſion that is forbidden heere is inward, and that is haſtie and vnaduiſed anger, raſh wrath and vniuſt, as Math. 5. 22. Who euer (ſaith Chriſt) is angrie with his brother vnaduiſedly, is culpable of iudgement. Guiltie of vengeance and wrath of God. Now not all anger but inconſiderate and haſtie anger doth offend in this place. Now that is vnaduiſed and ſinfull anger which eyther hindreth one from doing good to the perſon with whom he is angrie, by praying for him, or kinde admoniſhing him, or elſe when it is conceiued without ſufficient cauſe, or exceeding eyther in the time or the meaſure. As Paule, Let not the Sunne goe downe vponupon your wrath, nor giuegive place to the diuell. That which was for the ſuddaine and preſent paſſion is naturall, but if it lie ſoking and lingring, and ſinke in deeper into the heart, it growes then to be diueliſh; and ſo if ones anger be aboue that, that the qualitie of the fault requires, this is raſh and comes not through the folly of the partie with whom he is angrie, but through his folly that is angrie. Therefore we muſt looke that we be neuer angrie without a iuſt cauſe. And then that we proportion our anger to the ſinne committed againſt God, not to the iniurie done to vsus; for that proceeds from pride, and is no better then reuenge, and therefore muſt more be grieued at things breaking the firſt then the ſecond table, and alwaies that that doth moſt diſpleaſe God, and is moſt odious to him muſt doe the like to vsus. And yet let not the ſunne goe downe vponupon it neither, but let it quicken vsus to prayer for the perſon, and with a zeale of Gods glorie. Now the meanes to keepe vsus from this fooliſh paſſion of raſh anger are theſe; firſt, often to meditate vponupon our owne ſinne and vileneſſe. As Titus 3. 2. he ſaith, Shew all meekeneſſe to all men. I but might ſome ſay, I am of a verie cholericke and hot nature, that I cannot but be angrie with them. But you your ſelfe were in times paſt diſobedient. As if he had ſaid, thinke of this a little, and conſider how bad your ſelfe both hauehave beene, and are ſtill, and that wil coole your choler and make you more meeke to others that offend, ſo that he that ofteneſt remembers his own ſinne will be moſt patient to an other, and none are more eager and paſſionate againſt the ſlips of others, then thoſe that are moſt ſlacke and negligent to examine their owne great ſinnes. So that could we conſider our owne ſinnes how rebellious we hauehave beene againſt God, & how often iniurious to men, this would make vsus more quiet and to take more deliberation, before we were ſo much offended, it would aſſwage the laying and take away the edge of our raſh anger againſt the weakneſſes of others.

Secondly, labour to get wiſedome, alwaies and in euerie thing to behold gods prouidence, and to ſee his hand ruling euerie thing, and to perſwade our ſelues that all things come to paſſe by his purpoſe and direction, and then we ſhall not ſo ſoone fret againſt men as Dauid, when Shemei rayled vponupon him and he looked to God and did not fixe his eyes downewarde onelyonly to Shemei; it was ſo farre from diſtempering him, and ouerheating him that it quickned him to prayer, and made him ſo much the more humble and earneſt before God. For he ſaw then (and ſo may wee) that though it be vniuſt in man, yet it is iuſt with God, and though we hauehave not deſerued it of men and they wrong vsus, yet we hauehave deſerued it at Gods hands, and more to he doeth vsus no wrong at all.

Thirdly, auoid the occaſions that will prouoke vsus to it; as p. 40men will keepe gunpowder and tow, or ſuch drie ſtuffe from the fire: ſo let vsus be as wiſe to preſerue our ſoules from thoſe ſparkes that would fire it with anger, as; for the companie of froward perſons, whoſe words and vngracious dealing will much moue one to paſſion and anger from gamning and drunkenneſſe that make men light and readie to take vponupon light occaſion as the drunkard ſaith, they hauehave ſtricken me, but I will to it againe.

Fourthly, It is good to marke and obſerue thoſe that be ſtird vp with paſſionate anger, ſee their countenance, how vnſeemely and misfigured it is, and how rude their actions, how abſurd their words, how baſe and contemptible all their behaniour is, and the light of this in an other will be ſome meanes to make one loath it himſelfe.

Laſtly, conſider what teſtimonie the word of God giues of this fierceneneſſe and angrie raging mood, and of froward and vnquiet perſons. Anger reſts in the boſome of fooles. Euerie time that one giues place to this vnruly paſſiō, he makes an open proclamation to all that be by of his owne folly, ſo much furie, ſo much folly, the more chafing, the leſſe wiſedome, hee that cannot rule himſelfe, but muſt breake out to his owne ſhame vponupon euerie ſmall and light occaſion; teſtifies to all that ſtand by, that he hath no true knowledge of God, no knowledge of himſelfe, no ſound diſcretiō, or ſetled order in his heart. Let men excuſe it how they will, it is their nature & you muſt giuegive them leaue, then you muſt giuegive vsus leaue to giuegive credit to Gods word; if it be your nature, it is a fooliſh nature, and a proud nature, and if you ouercome not this nature, you ſhall neuer be but a foole in Gods account. Oh but you muſt beare with vsus, and not thinke ſo hardly of vsus for our infirmities, well, ſometimes men may put vp their raging without words; and beare their ſtormes with ſilence, but it cannot be but ſuch a man ſhall carrie the brand of a foole, and in his heart he that ſees him, cannot but beare this opinion that he is a man without wiſedome.

He cannot reuerence him in his heart, he cannot but yeelde that the ſaying of the holy Ghoſt is true, that a focle in a day is knowne by his wrath, You can hardly find a fooles heart without ſome coales of fretting and anger. And theſe be the means to kepe one from this firſt inward breach of this cōmandement; Ʋiz. carnall, fleſhly and ſenſuall anger, that comes from the diuell, hardens our brothers heart more, and hinders our ſelues from doing the good that elſe we might.

The ſecond breach of this ſort is enuie, a bitter affection for the preheminence of an other aboue our ſelfe, an hatred of our brother for ſomething that he hath, which we would hauehave but cannot. Thus the diuell was a murtherer from the beginning, in that he carried ſuch an enuie to our firſt parents, by reaſon of their good eſtate, as he neuer reſted till he brought them to as bad caſe almoſt as himſelfe. Thus alſo Caine brued enuie ſo long in his heart, till he practiſed the ſlaughter of his brother, with his hands. For he carried ſuch a malice to him in his heart, that he could not afford him a good word or countenance; but what was the matter? why his brother was liked of God, and better accepted then he, but what fault had he done? This was all, God loued him better, and well he was worthie, for he was more holy and vpright, but indeede a proud heart thinkes all is loſt that comes not to him ſelfe. So Ioſephs brethren, they carried a dogged affection againſt him, and gaue him all churliſh lookes, words, and entreatie. And how had Ioſeph offended them? what wrong had he done? what euill had he ſpoke or practiſed? ſurely none. But he behaued himſelfe ſo well and honeſtly, that his father did eſteeme of him, and louelove him better then any of them. And therefore they take it in high ſcorne, that any ſhould be preferd before them in their fathers fauour. But he had deſerued it; that is all one, they cannot endure that their father ſhould louelove any better then them, and therefore they will make him away, he ſhall not liue.

Now how wicked a ſinne this is, it appeares if we conſider of the cauſes of the ſame, and the effect. The cauſes are pride, and aboundance of ſelfeloue, but exceeding want of true louelove; for louelove enuies not, but ſelfeloue and pride would hauehave all p. 41themſelues, and they thinke that they are wronged if another hauehave any thing more then themſelues. Then the effect that it brings after it is murther, if it be poſſible as in the former examples; and the Phariſes who when they began to beare a grudge againſt Chriſt, becauſe he had better gifts and more account among the people then themſelues, and then were not well till they had nayled him to the croſſe. This man alſo is a twofold murtherer, and kils after a double ſort. For firſt he hates his brother whom he ought to louelove ſo much the more; for as God doth giuegive more graces to euerie one, and ſo ſhewes his louelove more vntounto him, ſo is it our duetie both to be contented with Gods dealings, as alſo to ſhew our louelove and kindneſſe the more, becauſe God ſhewes▪ his, but now hates him for this cauſe, and he he that hates his brother in his heart, is a manſlayer.

Secondly, he he is a murtherer of himſelfe to, for enuie is the rotting of the bones, he eates vp his owne heart, and impaires his owne ſtrength. And therefore as the glutton and drunkard is a murtherer, becauſe he weakens himſelfe, and hurts his bodie by exceſſe, ſo be theſe alſo that by this curſed affection drie vp their owne blood, and conſume their owne bodie. So Caine ſet his crueltie on worke, firſt in his owne bodie, and was vnnaturall againſt himſelf, and after againſt his brother; firſt by grudging and repining he made himſelfe ſicke, disfigured his countenance, and made him looke pale and wanne, his face was caſt downe, his marrow began to conſume and rot, and then he fell to take his brothers bloode for a medicine to eaſe his payne.

An enuious perſon then is guiltie of murther two waies. Firſt, for hating his brother, whom he ought to louelove as himſelfe. Secondly, by entertayning ſuch a fretting and canker that conſumes his owne bodie, which he ought to preſerue. Now the way to keepe out this monſter, is to get ſtore of charitie in our hearts, and then we are fenced and armed againſt repining at an others good. When ſhall you hauehave a louing mother that will grudge at her childs beautie, or wealth, or good name? when will ſhe think her child doth to well and be ſorie becauſe he is in to good an eſtate? nay neuer, and why? becauſe ſhe loues it, and that is a buckler againſt all enuie.

Soe much for the inwarde breaches of this commaundement.

The outward follow. And firſt by geſture, by any vnhappie & froward action or behauiour done to deſpite, grieue or anger our brother. As Chriſt condemnes the ſaying of Racha, which is not a word ſignifying any ill name or reprochfull tearme, but a cutted anſwere ioyned with a contemptuous and ſcornefull behauiour to diſgrace our brother. As if one ſhould ſay what you ſir, come vp geape, or ſuch like when the vntoward and diſdainefull geſture to grieue our brother makes it a finne. And ſo the wicked perſons firſt practiſed murther againſt Steuen in their geſture, for they gnaſhed their teeth at him. And ſo Luke. 16. Chriſt had ſpoken againſt couetouſneſſe, and then the Phariſes, and ſo many as were couetous ſnuffed at him, they will hauehave him know they ſcorne to be controlde of him, and therefore they make but a puffe of him and his ſermon. And ſo Iacob was driuen away from Laban by his euill & hard countenance and cariage of himſelfe, for he could not looke vponupon him in peace as at other times, but his countenance was ſowre and lowring as Iacob ſaies to his wiues. And therefore he could tarrie with him no longer. And this is ſo much the worſe if it be in an inferiour towards a ſuperiour, as if the child or the wife ſhall ſharpen their face, and looke frouningly and maliciouſly vponupon their parents or husbands; this is a great offence, and how euer they may count it a ſmall matter, yet thoſe againſt whom it is done, feel what griefe it brings, and that they could with more eaſe ſuffer a blow of an other then ſuch a dogged looke there. Firſt then heere we are forbidden to be bolde to grieue others by carying our ſelues in countenance or behauiour rudely and vngraciouſly towards them.

Secondly, in word by prouoking tearmes as Chriſt, Mat. 5. with hell fire. And Paule 1. Cor. 6. Rankes them in the number p. 42of adulterers, buggerers, and ſuch like filthie perſons, and ſaith that no rayler ſhall enter into the kingdome of heauen. And Chriſt ſaith, One ſhall giuegive an account for euerie idle word. Then if God be ſo iuſt a Iudge that he will not beare with idle and fruitleſſe ſpeches, that are ſcattred in the earth to no purpoſe, how do they thinke to ſpeed that hauehave not only aboundance of waſt words, but their mouthes alſo are full of curſing and bitterneſſe vponupon euerie ſmall occaſion; if they be croſt but in the ſmalleſt matters, and a little …ogged, their mouth runnes ouer with all vilde rayling and curſed ſpeaking ſuch as it is not meet to name them among Chriſtians. Thoſe therefore that finde themſelues guiltie of this that they be ſo eaſily prouoked, to ſuch foule and reprochfull tearmes, muſt confeſſe before God, that they bee miſerable breakers of this commaundement. For this though it be a drie blow, yet it is a ſowre blow and ſtrikes to the heart, and dries vp the bloud with ſorrow and vexation.

But that we may be freed from this euill tongue ſet on fire on hell, we muſt pray God firſt, to ſet a watch before our tongues, that we may not ſpeake vnaduiſedly: And ſecondly, to giuegive vsus a good heart. For according to the aboundance of the heart ſo the mouth ſpeaks, that is, the guider of the tongue, and as it were the warehouſe to the mouth; & looke what ſtuffe good or bad is laid vp in the warehouſe, that you ſhall ſee ſtirring abroad in the ſhop. The tongue no man can tame, but God can tame it. To him therefore we muſt runne that he will take away the euill of our hearts, and ſet ſuch a watch ouer vsus, as that we may ſpeake good & wholſome ſpeaches profitable to Gods glory, and the good of our brethren. So this commaundement is broken in word. Now it followes how it is broken indeede, and that firſt when one ſtrikes to the heart only without death. This hurting of our neighbour in reueng God hath appointed to be puniſhed of the Magiſtrate, by inflicting the ſame hurt vponupon him, that he in his heart of reuenge hath done to another. An eye for an eye, an hand for hand, foot for foot, &c. And that moſt iuſtly to, that he ſhould drinke of his owne cuppe. He thinkes it a light matter in his paſſion to ſtrike out ones eye, therefore he ſhall feele himſelfe how ſmall a thing it is.

He makes no bones to cut of a leg or an arme; well if he like it ſo well, he ſhall make triall in himſelfe how good it is, which ſhewes alſo that God doth exceedingly hate this venturouſnes and boldnes of men, to run vponupon their brother in reuenge. And that we way the better ſee the foule vnlawfulneſſe of this ſin of reuenge, conſider what wrong it doth both vntounto the partie, and to God, and to his owne ſelfe that would be reuenged. For the perſon on whom he ſeekes reuenge, he takes vponupon to puniſh him without any calling or authoritie, and therefore is iniurious. Why but, may not I doe to him as he did to me? No, God giues no ſuch allowance, therfore he goes beyond his calling, and for this cauſe is iniurious. Then to himſelfe he doth iniurie that ſeekes reuenge. For it imbitters his enemie more and makes him more madde againſt him. And then he is not ſure to ſpeed better, but he may get more hurt to himſelfe, or if he be to ſtrong for the other, yet he hates him more, and watcheth him a miſchiefe, & beſides he ſtrips himſelfe of Gods protection, he neither can pray for a bleſſing, nor hauehave a bleſſing, becauſe he is out of Gods defence, he promiſeth no ſhelter, nor his Angels watch not ouer him, that is out of his waies; therfore he is ſubiect eyther to hurt an other, and ſo to imbitter him more, or to be hurt, and then he hath no comfort, for he ranne into his owne daunger, and ſought his owne hurt. Then he wrongs God moſt of all, for he takes Gods office out of his hand, for God hath ſaid, vengeance is mine, and I will reuenge. Who made you a Magiſtrate now to take Gods turne? What commiſſion hauehave you to lay hands on his image? But if I ſuffer this, he would alwaies be medling and ſaucie, I ſhould not hauehave any quiet by him. But God ſaith, I will reuenge. Thinke you God hath left gouerning the world, or is hee a ſleepe trow you, that he cannot ſee theſe troubleſome perſons, or doth hee want iuſtice or power that hee cannot or will not puniſh them ſufficiently, but you muſt needs ruſh vponupon the breach, and paſſe ſentence your ſelfe?

Nay, you doe God great wrong, he hath ſaid he will doe p. 43and will you preſume to ſtep before him and ſay I will doe it my ſelfe. But God is fitteſt to rewarde and reuenge iniuries for he is not partiall, and he tries the hearts and ſees all circumſtances, why he hated you, how long, and with what minde he did thus and thus to you, and he alſo can and will proportion the puniſhment to the fault, whereas commonly if men might carue to themſelues here, they would cut a greate deale to deepe, or be to ſparing the one. But ſith God can doe it in beſt time and beſt meaſure and manner, and hath ſaid he will doe it, what ſhould you doe medling with reueng? vnleſſe you will hurte your ſelfe, wrong an other and ſhoulder God out of his place.

Now for murther. That is either Secret or Open.

Secret as by poyſon or ſome cunning deuice, ſuch as was Ahabs deuice, he would not openly murther Naboth, but he lets Ieſabell hauehave his ring and concents and conceales the matter of that curſed and bloudie fetch againſt Naboth. Therefore the holy Ghoſt tearmes Ahab no better then a murderer. In like caſe Dauid woulde not ſlaye Vriah with his owne hands nor by any of his owne ſubiects, but he puts him a forlorne hope caſting him in ſuch perill that he could not eſcape, and that with a deſire of his death to, and then by this plotte to couer all, but God diſcouered both to himſelfe and to the whole world to, that Dauid was guiltie of murther.

But the groſſeſt and moſt barbarous of all is when one with his owne hands openly doth take away the life of a man. This was condemned Gen. 6. and a reaſon added, Thou ſhalt not kill a man for he was made in the image of God.

This is therefore to deface Gods image and as it were to raſe the princes picture and broad ſeale, yea this thing is ſo hatefull vntounto God that if a beaſt ſlay a man, he muſt be ſlaine and his fleſh muſt not be eaten. Now if God will hauehave the beaſt ſtoned which hath ſlaine a man though he hauehave neither lawe nor reaſon to reſtraine him, much more thoſe worſe thē beaſts, that hauing Gods cōmandement and reafō to hold them backe, yet by al theſe bars cannot be kept in from violating the image of God and the ſoule of man. Beſides they hauehave ſeene how ill murderers hauehave ſped; as Caine what a curſe, what a brande did God ſet vponupon him that he was alwaies a runnagate and vagabound and could find no reſt vponupon the earth? And in Numb. 35. It is ſaid that the lande is polluted and cannot be made pure but by the death of him that was the murderer. Now this is ſo much the more vilde by how much thoſe bee nearer bounde in any lincke or bond to him that doth this wronge. As a brother the brother, the child the father, the wife the husband or ſuch like, which makes the ſinne a great deale more haynous and odious. But moſt monſtrous and moſt indigne of all is it for one to lay violent hands vponupon himſelfe, to whom he is bound by all bands. For though one be neere to father and mother &c. yet his ſelfe his owne perſon is moſt deare to himſelfe and he ought to hauehave moſt care of himſelfe; therefore to rende his owne ſoule and bodie a ſunder is moſt horrible and breakes moſt bondes of God and nature. And this no beaſt will doe; Sometimes they will teare and goare one an other, but no beaſt was euer in ſuch extremitie of paine or in ſuch miſerie as that he woulde rage againſt himſelfe and ſeeke to depriue himſelfe of life. And this is noted of haynous perſons, as of Iudas and Achitophel who were firſt violent and barbarous to others, and then at length they turned the point of cruelty vponupon themſelues.

Therefore this ſhould make vsus pray to God eſpecially from this higheſt degree of murther and moſt haynous & execrable crueltie. For the cauſes that a man growes to this beaſtly rage and crueltie againſt his owne bodie, is firſt a monſtrous pride, that one will not be vnleſſe he may be as he luſt himſelfe; hee will not ſubmitte his will to Gods will. Secondly, vnbeleefe, that one hath no faith in God, nor neuer lookes for a good iſſue out of troubles, Thirdly, from extreame crueltie to others, as Saule when he had beene bloudily minded againſt the prieſts of God, and Dauid he made his conſcience ſo feirce as that it ſet vponupon himſelfe, and wreeked his teene vponupon his owne bowels. And Achitophel was cruelly bent againſt Dauid, p. 44and carried an earneſt thirſting after his bloud, and then at length he fell to be as ill minded to himſelfe, when he was once croſt of his purpoſe and deſire. Now let vsus labour to keepe our ſelues from enuie and hatred, and take heede of reueng and God will keepe vsus from murther; he that makes conſcience and prayes againſt the leaſt ſhall keepe himſelfe ſafe againſt falling into the greateſt. Thus much for the thinges forbidden in this commandement.

The thing commanded is generally to louelove our neighbours ſoule and bodie as our owne. And the particular duties that in it are giuen in charge are either inward or outward. The inward are two, Meekeneſſe, and Compaſſion. Meekeneſſe that is a milde and quiet and louing diſpoſition of the heart, and a kinde and curteous affection to our neighbours. This is commanded Epheſ. 4. 32, Be ye curteous one to an other and tender hearted. This curteſie he oppoſeth to anger and bitterneſſe of heart, which he had named in the former verſe as breaches of this comandement: And reaſons why one ſhould carrie a tender and meeke affection towards his neighbour: one may be that which is ſaid in Iſ. Wilt thou be cruell to thy owne fleſh? we hauehave one God, one father, and be as it were one bodie, and muſt therefore be like affected one to an other as members of one bodie. And an other reaſon is 1. Pet. 3. A woman of a meeke ſpirit is much ſet by of God, and that which is particulerly applied to the woman is true. Of the man that whoſoeuer hath a meeke and quiet ſpirit, he is in high account and fauour with God and his Angels; as contrarie a froward and contentious perſon, be he as conceited of himſelfe as he will, is baſe and contemptible in the eyes of God, and of all Gods children. And as Chriſt ſaith. Matt. 5. Bleſſed are the meeke for they ſhall inherite the Earth. Now the branches and parts of this meekeneſſe are, Firſt to forgiue one an other. As in the place of the Ephes. before be yee curteous forgiuing one an other as God for Chriſts ſake forgaue you. Meeting with an obiection that might hauehave beene made, why I meeke? I am as gēttle affable and quiet as any man in the world can bee, ſo long as you doe not croſſe me, nor wrong me, nor diſgrace me but indeede if you will doe me any iniurie, or croſſe me of my will a little then you muſt pardon me, I am ſomething paſſionate I cannot endure it. Can you not endure it? What can you endure then? Surely no more then a Beare or a Lion or a beaſt can. But a chriſtian meekeneſſe will forgiue and forget iniuries and wronges, it will not only be kinde to the kinde and ſhewe curteſie for curteſie, for this the verieſt reprobate, and deepeſt diſſembler in the world may doe; but it will ouercome euill with good, it will be kind to the vnkind, and put vp wrongs and offences. And as he lookes for pardon from God for farre greater matters, So he will not ſticke eaſily to giuegive pardon for theſe leſſer thinges. But he that cannot bring his heart to this to forgiue his enemie and to doe good to his enemie, he hath not yet attained to the firſt ſtep of the duties required in this commandement Thou ſhalt not kill; and therefore can much leſſe attaine to the latter and greater. A ſecond braunch and indeed an effect of this kindnes is to to conſtrue all things in the beſt part▪ to take things in the beſt ſence and meaning we can, not to be ſuſpicious and miſdeeming. For this ill conſtruction and wrong interpretation of things by haling and wreſting thē to the worſe ſence wee can, is a meanes to fill our owne hearts full of bitterneſſe, and make vsus readie vponupon euerie occaſion to fall to brawling and contention with other men. When one ſhall be doubting, perhaps he thinkes thus of me, it may be he had this meaning, or did it in this intent; this will maruellouſlly infect the heart and fill it full of hatred and malice, and therefore Rom. 1. It is ſet downe as a note of a wicked perſon that he takes all thinges in the worſt parte, and this is a ſu…e brand of a wicked perſon. But a curteous and meeeke man will be ſure if a thing may be expounded one way better then an other, to take it in the beſt ſence, and the beſt way he can.

A thirde braunche and effect of meekeneſſe is to ſeeke after peace, to be a peace maker, to ſtudie to preſerue and maintaine vnitie and louelove, as it is ſaid in the Pſal. Seeke peace and follow it, p. 45as if he had ſaid, peace is a Iewell moſt precious, that if one laboure for it he may find but elſe he cannot. I but will ſome one ſay, how can I get it? it flies from me I would faine be friends and he will not, I offer peace and kindneſſe, but he is froward, and I can finde no good entreatie at his hands: well, yet follow after though it runne from you for a while, purſue ſtill and at length you ſhall finde it and that to your great comfort., Now then a man followes after peace, when he avoids all things that might breede iarres and miniſter occaſion of offence; now manie men there be, that would ſeeme to hauehave peace and hauehave men thinke well of them and deale kindly with them, but they care not how they behaue themſelues, and what they doe to offend and greiue eueryevery one, and to ſtirre them vppe againſt them, but kindneſſe will doe eueryevery thing that may winne peace and auoide all thinges that may hinder it, or breede ſtrife, yea he that is truly meete will rather in matters belonging to himſelfe, part with his right in ſome part and be content to want ſome thing that is due vntounto him, then he will raiſe vp contentiō and ſtrife. And he that doth not thus is not truly curteous, and therefore alſo not much ſet by of God.

The ſecond inward dutie is compaſſion and pittie▪ the former belongs and is to be performed to all men in time of their greateſt poſteritie, but this is proper to theſe that are in ſome affliction and miſerie; now this compaſſion and merciemercy is to hauehave a fellow feeling of the griefes and afflictions of other men, to weepe with thē that weepe, to mourne with them that mourne to beare the burdens of thoſe that be weake and ſo fullfill the law of Chriſt. This is commanded Coloſſ. 3. 13. Now therefore as the elect of God, holy and beloued putte on the bowels of merciemercy. He wiſheth them as they would be ſure of their election and hauehave a ſounde not of their holineſſe, and that God loued them, then let them put one the bowels of merciemercy, let the miſerie of other men enter into their hearts, and make their bowels yearne, euen as if their owne. Now this compaſſion and feeling muſt bee both to the ſoules and bodies. As for the ſoules we hauehave an example of Chriſt Ieſus that ſeeing the people as ſheepe without a ſheapheard in an hard caſe for matter of their ſoules, he had compaſſion and mourned in his ſoule for them, and ſo hee wept ouer Ieruſalem, when he ſaw them ſo ſtubborne and ſo to reſiſt the grace of God and the good meanes of their peace. And Paule ſaith to the Corinthians that when he heard of the inceſtuous man he writt vntounto them in many teares & ſorrow, as if all moſt the ſinne had beene his owne. But contrarie vntounto this is the mercileſſe and pitileſſe heart and behauiour of ſuch, that are ſo farre from weeping and mourning for the ſinnes of other men and from hauing any pittie vppon them as that they deſpiſe them, and contemne and make a ieſting talke of it to their diſgrace, rather then pray for them, or greiue for them to their helpe and amendment▪ yea and worſe, many be ſo diueliſhly minded and ſo reſembling the diuell their father, as that nothing reioyceth them more then to heare of an other mans fall, eſpecially if he hauehave beene a profeſſour and ſtood for religion, then if he fall it is ſuch good newes and makes them as glade as if they had gotten a great bootie. But little doe they know how they ſinne againſt their owne ſoule, and prouoke God to let them fall into the ſame ſinnes, and to giuegive them vp vntounto worſe offences, that after they may finde the ſame entreatie and others ſhould reioyce and mocke at their fall as they hauehave done at the fall of an other, and indeede a pitileſſe heart and dealing towards an other mans ſlip, is the next way both to make themſelues fall into the like ſin, & ſhut vp the hearts of men frō ſhewing any cōpaſſion vntounto them.

Alſo for matttes of the bodie, we muſt be touched with the greefes of other.. as. Heb. 13. 3. Remember thoſe that are afflicted as if ye were alſo afflicted. And we muſt be as mēbers of one bodie, now we know that the members be all pertakers of the greefe & paine, if any one yea but the meaneſt ſuffer any thing; and ſo if we hauehave that louelove that ought to be in the hearts of chriſtians, we cannot chuſe but we ſhall feele in ſome part the afflictions of chriſtians and ſee that they ſhall in ſome parte alſo pertaine vntounto vsus. And this the example of Iobs frends Iob. 2. 11. ſhewes; it is ſaid that hauing heard of the miſerie whereinto Iob p. 46was ſuddenly caſt they came to him. What to doe? not as common cuſtome is to bid him be of good cheere, and we hope he ſhall doe well, and ſuch ſhittle comforts, for noe man can giuegive ſounde wordes of conſolation, vntill himſelfe hauehave a true ſpitit of conſolation, but they came to lament with him; they wept with him, rent their cloths and ſat down with him mourning. They hearing their freends woe, would let him know that they were touched with it, and therefore they ſhew it by crying and ſitting on the duſt making his caſe theirs, ſo neere as might be. And if one be thus ſenſibly affected with other mens ſorrowes this good effect will follow, that they will be very readie and willing to releeue them and ſhew workes of merciemercy vntounto them. As if one part be troubled with a kinge paine, you neede not make a long oration to ſtirre vp the other parts to vſe the beſt meanes they can to eaſe and helpe it, for they are pertakers of the greefe. But for want of theſe bowels of mercy, it comes to paſſe that men be ſo hardly drawne and hailed to any worke of merciemercy, that it muſt be puld from them by maine ſtrenght, and ſo many arguments, ſo many reaſons, ſo many inducements muſt conſtraine them to it before they will yeelde, and then when all this is done, they droppe out with a thing of nothing, nothing to the purpoſe, and thoſe that be bountifull and liberall enough in matters of vanitie and luſt, be ſo holdfaſt, and ſparing for workes of merciemercy, that one can hardly wring a pennie from them, by all the perſwaſions hee can make: and what is the matter▪ they be ſo ſlow and vnwilling? becauſe they hauehave not nor will not hauehave any ſence of other mens miſerie, but putte away all conſideration and regard of theſe thinges, and giuegive themſelues holy to pleaſure. And therefore in theſe matters they will coſt them many teares, and bring thē noe good hereafter but much ſorrow; they care not how farre they runne, and what charges and expences they bee at, but for worke of merciemercy and dutie of compaſſion that will further their reckoning, and comfort their ſoules, and doe good to the Church and Saints of God, it comes ſo ſlowlie & ſo heauily, as though it were all loſt, that is that way beſtowed. And the cauſe is, becauſe they hauehave a heart mercileſſe and voide of compaſſion. Now the outward duties follow. And theſe are three in number eſpecially to be regarded.

The firſt is an amiable and louing behauiour of ones ſelfe towards others, for as a ſowre looke, & an auſter contēptuous geſture breakes this commandement, in that it alienates mens hearts from vsus, and is a preparatiue to hatred; ſo it is a fruite of louelove and a part of keeping this commandemēt, that one ſhould by all good and gentle cariage of himſelfe ſhew his louelove and willingneſſe to doe good ſo neere as he can to all. And this is a thing noted in Abraham as a matter of commendations and a teſtimonie of his humble and louing heart, that where he came he was verie curteous to all men, euen infidels, men of a falſe religion, and did carrie himſelfe, in all good ſort vntounto them who euer. As when he had to doe with the Hittits. Firſt, he bowes himſelfe in all curteous ſort, and then his words were gentle and nothing ſauouring of a proud commanding, but with all milde and kind perſwaſions and intreatie, and then when they wilde him to burie the deade in any of their ſepulchres, giues them heartie thankes and with the like curteſie and good ſpeeches as a fore, propounds his requeſt. And this gentle dealing did ſo winne the hearts of theſe heathen people, and made him ſo well account and eſteemed amongſt them, as they ſay to him thou art a prince of God amongs vsus, and would denie him nothing. And ſo when he met the Angels, which he tooke for no other but for comon trauailers, he ſaluted them, bowing his bodie in all dutifull ſort and gaue them good tearmes and called them Lords and intreated them to eate a morſell with him. And by this affability and kinde vſage of himſelfe he did not only get fauour and good account amonge thoſe with whome he liued; but hath gotten credit till this day and ſhall to the worlds ende, that being a man of ſuch worth and good deſert▪ ſo well graced, and of ſuch place and wealth, all this did not make him ſowre, careleſſe or diſdainfull, but hee ſhewed him kinde and amiable euen to the meaneſt. For indeede proud lookes hawtie lookes and a ſcornefull and a diſdainfull p. 47eye that is ſuch a thing as God abhorres, he doth abhorre an hautie eye and arrogant lookes. As he ſaith in the Prouerbs.

But we ſee this is ſuch a thing as many doe it for their credit, and thinke to get credit by this looking on high. Thoſe among vsus that be men of no worth, that hauehave no good qualitie or propertie nothing commendable or worth eſteeme inward or outward, no grace to praiſe them, no wealth to ſet them out, no parentage to make them had in account, ſwaggerers, ruffins, prophane beaſts, & filthie drunken ſwine, that make their belly their God. Theſe abiect baſe perſons, the ſcumme and froth of the whole earth, rude in behauiour, wicked in heart, and careleſſe in life, thinke if they can looke big, and carrie a proud and diſdainfull face, and ouercrow eueryevery man, and care for no man, ſcorne their betters, and prefer themſelues before all; then forſooth, they be men of ſome name, they ſhal be accounted of, & they be worthy to be looked after, that thinke to get credit by contemning eueryevery bodie, and to be had in account by making no account of any one; this is theis courage, this is their valure, and they hauehave nothing to grace themſelues, but this kinde of rudeneſſe. But in truth this diſgraceth, this diſcrediteth, this proclaimes their ſhame, and ſhewes that they be light, & empty of all goodnes, and if they had many other good parts, yet this would hurie all, and make them contemned in euerie mans heart and eye, to be ſo ſcorneful & contemptuous to eueryevery one. This was Iſmaels kinde of life, his hand was againſt euerie man he regarded none, nor cared for none, but ſet them all at defiance, and at naught, therefore euerie mans hand was againſt him, they made as light of him, and theſe alſo hauehave a iuſt Iſmaels reward, euerie one is their foe, euerie man ſpeakes of their ſhame, and what hauehave they gotten now? For they that will be honoured muſt honour, & he that will be kindly dealt withall, muſt deale kindly with others, and he that lookes for an amiable behauiour from others, muſt ſhew an amiable behauiour to others.

The ſecond outward dutie is to defend the oppreſſed, and ſuccour thoſe that ſuffer wrong, and ill entreatie: a thing much commended in Iob, that hee pulde the pray out of the Lions mouth, and ſought out the cauſe of the poore, he was a father to the fatherleſſe, & husband to the widow. And this did comfort him in time of his trouble more then all wealth in the world. This is commanded. Prouerbs. 24. 11. Deliuer them that are drawne to death, and wilt thou not deliuer them that are lead to be ſlaine? If thou ſay behold I know it not. He that pondereth the harts doth not he vnderſtand it? And he that keepes the ſoule knowes he not? will he not alſo recompence euerie man according to his workes? He ſhewes that if one ſee thoſe that be vnrighteouſly puld to death and oppreſſed, one muſt not ſtand by and ſay, alaſſe, what a world is this, who euer ſaw ſuch dealing? but one muſt put his hand to, and labour to his power, and as farre as he can to reſcue him, and deliuer him, for ſaith he, wilt not thou preſerue him? as if he had ſaid, art thou ſo mercileſſe that thou wilt not helpe the oppreſſed? But then he meets with our excuſes that men are readie to ſpeake in ſuch caſes, alas I knew not, that he had ſuch need of my helpe, and if I ſhould meddle, I might bring an olde houſe vponupon mine own head, and trouble my ſelfe when I needed not. But he cuts of all ſaying, doth not God ſee thee and know thy heart, as if he had ſaid. Well theſe excuſes may dazell mens eyes and make a faire ſhew, with thē that can ſee nothing but ſhewes, but God he lookes not ſo much to the tongue, and what one can ſay for himſelfe, but he ponders the heart, doth not ſee it lightly but conſiders & knowes eueryevery particular thing and circumſtance; and therefore, it is no ſhifting and doubling when he comes to take a triall of vsus: and he knowes, that all theſe excuſes come from ſelfeloue, and louelove of lucre and commoditie, that one would ſpare coſt, and liue at caſe, and rather ſee an other oppreſſed with wrong, then ſtirre himſelfe a little to helpe him. And laſt of all he ſaith, you that be ſo loth to ſuffer a little trouble, and at a little charges to helpe an other man in his miſerie: know you not that God recompenceth men according to their works, that he cauſeth them to reape like for like, and may not you come to the like miſerie your ſelfe, and then becauſe you had no heart not will p. 48to helpe an other, you ſhall ſee others ſit as quietly by you, and not venture to giuegive you any helpe.

But now men are come to that ſelfeloue, and want of other mens wrongs as it were a thing done in a farre countrey, and in an other age, as though it nothing pertained to them, they hauehave nothing to doe with it. But thoſe that be of the better ſort, will onelyonly hauehave a little idle pittie, and merciemercy of the mouth in a few words; alaſſe I am ſorie, and it is pittie that honeſt men ſhould be thus wronged, but neuer put to an hand to helpe, nor ſtirre a finger to doe any good to their reliefe, neither be at paines nor charges to eaſe them, and deliuer the oppreſt, but moſt men beare this mind, that they would take more paines and be at more coſt to pull one of their owne beaſtes out of the ditch, then to pull a poore wronged Chriſtian out of the pawes of the perſecutor. But Ionathan was not of this minde, he ventured his owne life to ſaue Dauids, and deliuered him out of the hands of Saule his father, though it ſeemed Dauid only ſtood betwixt him and the crowne. And Obadiah when he being the kings ſteward had as one would thinke need to looke that hee looſe not the kings fauour, and Ahab his maſter raiſed an hot and ſharpe perſecution, and would hauehave ſlaine all the Prophets, and he ſhould hauehave ſcaped but ill in liklihood, if his maſter had perceiued that he had beene a fauorite of them; and aboue that the famine was ſo great in the land that no bread & water almoſt could be gotten for money, ſo that it was not only dangerous but exceeding chargeable to keepe an hundreth men now, whom the king ſought with all diligence to put to death, yet notwithſtanding all theſe impediments, he ſtood faithfully for God and his Prophets, and kept an hundreth of them with bread and water ſufficiently, in the heat of perſecution, and the midſt of a great famine.

Rahab alſo ſo ſoone as ſhe had any ſparke of religion, and the feare of the true God, defended the ſpies, and that with the hazard of her owne life; for when the king would faine hauehave gotten them, and he had a purpoſe to make them ſure enough, ſhe hid them, and ſaued their life, and by that meanes alſo ſaued her ſelfe and all her houſehold, and had this priuiledge, that after Chriſt Ieſus came of her ſtock and poſteritie. But on the contrarie, moſt curſed and helliſh of all are theſe, that be ſo farre from helping and ſuccouring Gods afflicted ſaints, as that they reioyce at their trouble, & recount it one to another as a verie ioyfull tidings, that makes them merrie, and they put an hand to it, and to their power helpe it forward; theſe be cruell wretches inſpirde with the malice of the diuell, and vnleſſe they repent ſhall bee miſerable wretches hereafter freed with the vengeance of God as a reward of their crueltie.

The third and laſt dutie heere commaunded, is to ſhew merciemercy to the needie, that want, according to your abilitie, and their neceſſitie. This Chriſt commaunds, Luke. 12. 33. Sell that you hauehave and make you bags that waxe not olde. Where Chriſt exhorting them to be mercifull, meets with a common obiection. Indeed I would willingly beſtow ſomething vponupon Chriſt, I owe him a good turne, and could finde in my heart to pay him, but alaſſe I hauehave nothing to giuegive, yet hauehave you nothing to ſell? neuer a ſtrike of corne, neuer a peece of land, no ſpare houſehold ſtuffe, that you can ſpare for Chriſt? If you hauehave ſold it, and giuegive it to Chriſt, & for Chriſts ſake, euen as wicked a man will rather ſell ſomething to ſerue his luſt then that he will hauehave it vnſerued, ſo do you rather ſell ſomething for Chriſts ſake, then let him goe vnſerued. & ſhew that you louelove him as well, as they louelove their luſt. O but if I ſhould ſell and giuegive thus, I ſhould be beggerd; nay Chriſt wils no man to beggar himſelfe, but make you bags; this is ſuch a treaſure, as no other is like it, you ſhould get a more excellent encreaſe, for no other treaſure, but it is of that nature that eyther of it ſelfe it wil corrupt, & the canker & ruſt will ſet on & bring it to naught, or elſe the theefe may meet with it ſo that one is in cōtinuall daunger, to looſe it, & become poore. But this is ſuch a kinde of treaſure as in it ſelfe it is eternall, and it is ſo ſurely kept that no man can deptiue vsus of it by force or craft, and then another benefit is, Where your treaſure is, there is your heart alſo. This is a good effect that if you lay vp a treaſure in heauen, your hearts will follow alſo. What is the p. 49reaſon that many men can come ſo hardly, and with ſuch difficultie to thinke or ſpeake of heauen, that we may as eaſily make a great milſtone aſcend vp into the skies, as to draw their thoughts to heauenward? it cannot be, becauſe their treaſure is not their, they hauehave ſent nothing before them thether. Worldly men can talke nimbly and readily of grounds & mony and beaſts, becauſe they hauehave laid vp their treaſure in theſe things, and let one goe whether he will from one end of the world to the other, his heart will ſtill be there where his treaſure lies, of this he will talke at his table, in the field as he walkes, as he lies, euerie where, and he is not weary. The treaſure drawes the hart vntounto it. But theſe hauehave neuer laid vp one pennie in heauen, hauehave repoſed nothing in Chriſtes boſome, & therefore hauehave no mind to thinke of him, and one may ſooner pull their heart out of their bodies then put any heauenly and conſtant meditation of God, and the life to come into them. But if one would let his chiefe wealth be with God, and lay vp his ſpeciall good in heauen, his chiefe thoughts and ſpeciall deſires and meditations would be of God and of heauen, he would talke of it as willingly, as nimbly, readily, as conſtantly, and with as little tediouſneſſe, as the moſt couetous man of his money, and cattle, and nothing ſhould be ſo delightfull to him as to conferre and meditate of things pertayning to the life to come. And in the Prouer. it is ſaid, He that is merciful to the poore rewards his own ſoule, as if he had ſaid. Euerie man will yeeld that it is a good thing to be beneficiall to himſelfe and to doe good to his ſoule. But this is moſt certaine, that nothing in the world, no purpoſe, no bargaine, ſhall bring ſo much profit vntounto the ſoule as a mercifull heart and a liberall hand to beſtowe his goods upon poore chriſtians the members of Chriſt Ieſus; ſo the Apoſtle ſaith, 2. Cor. 9. He that ſowes liberally ſhall alſo reape liberally. It is otherwiſe in this matter then it is in other harueſts; for let a man ſow neuer ſo good ſeede and vſe all diligence in preparing and fitting the ground, yet ſome caſualtie may befal which will ſpoile the harueſt, and a man ſhall not hauehave the ſeede againe; but heere it is certaine one ſhall hauehave a good harueſt, nothing ſhall marre his crop, if owne ſow but a cup of cold water for conſcience and in louelove, it is ſowne vponupon Chriſt Ieſus and he is the ground as in Matt. 25. I was hungrie and thiriſtie. &c. and ye fed and gaue drinke to me. Therefore vnleſſe wee thinke that Chriſt will be a barren ground, it is moſt certaine that hee that ſcatters ſeed here ſhall find a large increaſe; that which is caſt abroad in merciemercy ſhall returne againe in goodneſſe, the more good any doth▪ the more good he ſhall receiue, and that certainely becauſe God will reſtore it, and there is nothing that is more effectuall to continue the good eſtate and proſperitie of any familie then that the gouernour of the family opens his hand abundantly with all plentie of good workes of merciemercy. Now that one might doe this dutie of merciemercy rightly ſo as it may be pleaſing vntounto God, and bring comfort vntounto his owne ſoule, theſe rules muſt be obſerued.

Firſt out of Micah. 6. deale iuſtly and louelove merciemercy. Iuſtice in getting muſt be ioyned with merciemercy in beſtowing, that muſt be well go…ten that is liberally giuen, or elſe it is but to rob one to giuegive to an other, to take it from the right owner to whome God hath giuen it, to beſtow it on an other whome we thinke good. To doe as Samuel ſaith of the ill kings, that they would take away the peoples vinyards and oliues and feildes to giuegive them to his ſeruants and whom himſelfe pleaſed; now this is not merciemercy, nor to be counted liberalitie, neither doth it deſerue any better then theft. As many among vsus care not howe vniuſtly they get, whom they pinch, whome they oppreſſe and whom they wrong, but when the times come that they thinke to ſhewe their liberalitie, and to let all the world hauehave a taſt of bountie, no man ſhall be put backe but euerie man ſhall hauehave his fill for a time, and now they thinke they hauehave quit themſelues. Well, and you muſt account them verie liberall & bountifull gentlemen, nay firſt let them be iuſt and then they may be mercifull, but till then all is oppreſſion and robberie and ſpoyling. And may idle miniſters that get many benefices into their hand, and make themſelues fat with the peoples bloud whom they ſterue and care not for feeding their ſoules at any p. 50time, but that they may get them a name of bountifull men, once or twice in the yeare they will come to the people, and feaſt them, and great good cheere they muſt hauehave; thus robbing their ſoules to feed their bodies and vnderunder pretence of hoſpitality & neighbourhood to make a pray of the people. But firſt, they ſhould doe as Zachaeus did firſt, reſtore the ill gotten goods, & thē of the reſt that is their own, they might be merciful & do good, but it is no liberalitie to be lauiſh of another mans.

Secondly, it muſt be done liberally, without grudging and murmuring, as 2. Cor. 9. God loues a cheerefull giuer, it muſt not be wreſted out of one, but muſt come willingly and freely, or elſe the thanks is loſt. So Prouerbs. 3. 27. Withhold not the goods from the owner thereof. &e. He makes the Chriſtian neighbour that is in neceſſitie an owner, one that hath good right and title to our goods according to our abilitie, for God hath giuen it to them, and it is their due, therefore he ſaith, withhold it not but giuegive it readily, put him not backe, but let him ſee that thou art glad to doe him good, and that it is a delight to thy ſoule to helpe him in his need. So Chriſt ſaith that the poore widdowes halfe farthing was more in Gods account the all thē large offerings of the richer men, for they did it moſt of them ambitiouſly, and ſome Phariſes meritoriouſly to binde God vntounto them, and make him beholding vntounto them; but ſhe did not looke to credit, for it was rather a diſcredit, that when all the reſt came with their great ſummes, ſhe comes me with a mite among the reſt, but ſhe was not aſhamed of that, neither did ſhe thinke to merit any thing of God, but deſiring to pleaſe God, ſhe gaue that ſhe had though it was but a little, verie freely, and therfore God accounted it a very free gift. Therefore we muſt looke that our gifts be freewill offerings, and come voluntarie, and then they are likely to be accepted.

Thirdly, one muſt looke to doe good, eſpecially to the houſehold of faith, though a man ſhould helpe all mankinde, yet his ſpeciall regarde ſhould bee to Chriſtians, that where Gods kindneſſe appeares moſt, their kindneſſe may bee moſt exerciſed, and they may doe moſt good where GOD hath giuen moſt good. For ſo Math. 25. that which they did to poore Chriſtians was accounted as done to him, and that he payd as a debt for his owne. Which confutes theſe, that if they doe any good, and beſtow any thing, yet be ſure Chriſtians ſhall hauehave nothing, but it is done hand ouer head without any regard to whom it is done, and euerie one ſhall fare better with them then he that is beſt; there is a certaine ſecret malice, and hidden inueterate enemie to good men, that they can beſtowe nothing but on ſuch that cannot pray for them, but will abuſe what euer they beſtow vponupon them.

And thus much for the things forbidden in this commandement, and alſo commaunded; that thou doe the one, and auoid the other certaine things muſt be auoided, which are occaſions of the breach of it, and hinder one from keeping it.

And the firſt of theſe is Pride; for ſo much pride as there is in any, ſo much matter is there of the brāch of this cōmandement, for ſo the holy ghoſt ſaith, that onelyonly from pride contention comes, and he that is proud, is alwaies readie to ſtirre vp ſtrife, for he will doe wrong to any, but he will ſuffer wrong of none. So ſecondly, he ſo ſpends and ruinates his eſtate by ſeruing his proud luſt, that he hath nothing to beſtow in works of mercy, by ſetting vp himſelfe too high, he brings his eſtate ſo low, that he cannot afford to doe any good, he is alwaies in want & need, ſtill ſhifting, and caſt behinde hand, becauſe he is too lauiſh in ſpending in needleſſe things to ſerue himſelfe.

As the Sodomites though they liued in the moſt rich and plentifull countrey vnderunder the ſunne, and that which was fruitefull of all encreaſe, yet they could ſhew no worke of mercy, no good that they could doe, why? becauſe they were proud, and thought all too little that went to themſelues, and for their own delight, & therefore can ſpare nothing to ſupply anothers need. So it is ſeene that many poore men, yet are able to doe more good, hauehave more to lay out vponupon merciemercy, then many other that hauehave rich reuenues, and why? becauſe theſe with their reuenues hauehave an other thing, that is pride, which drinks them drie, ſo that they may truly ſay they hauehave nothing to giuegive, they are p. 51driuen to wants and neceſſities that they can neuer get before hand, they hauehave it not, and how ſhould they giuegive it? But why hauehave they it not? whoſe is the fault? It is therefore becauſe they hauehave fedde the waſting humor of pride, and that eates vp all which they ſhould beſtow on Gods poore Saints. Therfore who euer would keepe this commandement let him ſtriue againſt pride for that will make him vnable to doe good, and make him drie to miniſter matter for euerie contention.

Secondly, beware of couetouſneſſe, For a couetous man cannot but be cruell; ſo Solomon ſaith in Prouerb. 1. This is the way of all thoſe that be greadie of gaine, they will take away the life from the owners thereof. He cares not what miſcheefe an other hath ſo he may hauehave lucre. Who euer ſtands in the way twixt him and his landes, hee wiſheth his death vnfainedly. If it be a father he could reioyce to ſee him laid in his graue, that he might hauehave his lands, if a brother, ſo he may gaine by his death you can bring him no more welcome newes then that his brother his dead. Alwaies coueteouſnes drawes after it a long tayle of craft and crueltie.

Laſtly, take heede of riotouſneſſe and drunkennes, for when drinke is in, the wit is out and grace is out to, then a man is ſuch light ſtuffe that the diuell may toſſe him about at his pleaſure. So in Prouerbs. 23. 29. To whome is woe? to whome is ſorrow and ſtripes without cauſe? &c. Firſt, it hurts the bodie it ſelfe, & Secōdly, it breedes ſtrife and contention, murmuring, brawling, and wounds without cauſe, for when they went good friendes (if drunkards can be good friends) to their pots, all on the ſudden vponupon a madde humor no bodie knowes, they fall together by the eares and are readie to ſtab and miſcheife one an other, and two or three houres after aske them why, and then they cannot tell, but twas a mad humor of theirs. Thirdly, they ſo ſpend themſelues this way and drinke vp all their wealth, as that they hauehave no abilitie to doe any worke of merciemercy. Therefore pride, couetouſneſſe, & drunkenneſſe muſt be ſhund of all thoſe that will keepe this commandement; thou ſhalt not kill.

Thus much for the ſixt commandement concerning the ſafety of our neighbours perſon, and what duties we doe owe vntounto him. Now followes the ſeuenth commandement concerning his chaſtity and how we ſhould that way behaue our ſelues in theſe words.