A Golden Chain

The affirmative part.

Keep holy the Sabbath day. This we do, if we cease from the works of sin, and our ordinary calling: performing those spiritual works, which we are commanded in the second and third Commandment.

• I. To arise early in the morning, that so we may prepare our selves to the better sanctifying of the Sabbath ensuing. This preparation consisteth in private prayers and taking account of our several sins. Mark. 1.35. In the morning very early before day, Jesus arose and went into a solitary place, and there prayed. The day following was the Sabbath, when he preached in the Synagogues. 39. Exod. 32. 5, 6. Aaron proclaimed, saying, To morrow shall be the holy day of the Lord: so they rose up the next day early in the morning. Eccles. 4. verse. last. Take heed to thy feet when thou enterest into the house of God.
• II. To be present at public assemblies, at ordinary hours, there to hear reverently and attentively the word preached and read, to receive the Lord's Supper, and publicly with the congregation, call upon and celebrate the name of the Lord. 1. Tim. 1.2,3. Act. 20.7. 2. King. 4.22,23. Act. 13.14, 15. When they departed from Perga, they came to Antiochia, a city of Pisidia, and went into the Synagogue on the Sabbath day, and sat down. And after the lecture of the Law and Prophets, the rulers of the Synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
• III. When public meetings are dissolved, to spend the rest of the Sabbath in the meditation of God's word, and his creatures. Psal. 29. from the beginning to the ending. Act. 17. 11. These were also more noble men, then they which were at Thessalonica, which received the word with all readiness, and searched the Scriptures daily whether those things were so. We must also exercise then the works of charity: as, to visit the sick, give alms to the needy, admonish such as fall, reconcile such as are at jar and discord amongst themselves, &c. Nehem. 8.12. Then all the people went to eat and to drink, and to send away part, and to make great joy.

The negative part.

Pollute not the Sabbath of the Lord.

This is a grievous sin, Matth. 24.20. Pray that your flight be not in winter, nor on the Sabbath day. Lament. 1.7. The adversaries saw her, and did mock at her Sabbaths. Levite. 19.30. Ye shall keep my Sabbaths, and reverence my Sanctuary, I am the Lord. In this part are these things forbidden:

• I. The works of our calling, wherein if we do ought, it must be altogether in regard of charity, and not in regard of our own private commodity.
• II. Vnnecessarie journeys. Exod. 16.29. Tarrie every man in his place, let no man go out of his place the seventh day. By this reason, the master of the family must that day remain at home, to sanctify the Sabbath with his household.
• III. Fairs upon the Sabbath day, Nehem. 3.19. When the gates of Jerusalem began to be dark before the Sabbath, I commanded to shut the gates, &charged that they should not be opened till after the Sabbath, and some of my servants, set I at the gate, that there should no burden be brought in on the Sabbath day. read v. 15,16,17,18.
• IV. All kind of husbandry; as plowing, sowing, reaping, mowing, bringing home harvest, & other the like. Exod. 34. 21. In the seventh day shalt thou rest, both in earing time, and in harvest shalt thou rest.
• V. To use iestes, sports, banqueting, or any other thing whatsoever, which is a means to hinder, or withdraw the mind from that serious attention, which ought to be in God's service: for if the works of our calling must not be exercised, much less these, whereby the mind is as well distracted from God's service, as by the greatest labor.
• VI. An external observation of the Sabbath, without an internal regard of godliness. Esa. 1.14,15. My soul hateth your new moons, and your appointed feasts, they are a burden unto me, I am weary to bear them: and when you shall stretch forth your hands, I will hide mine eyes from you, and though you make many prayers, I will not hear: for your hands are full of blood. 2. Tim. 3.5. Which have a show of godliness, but deny the force thereof, such therefore avoid.
• VII. The manifest profanation of the Sabbath, in pampering the belly, surfeiting, adultery, and other like profaneness, which is nothing else, but to celebrate a Sabbath to the devil, and not to God.

The Resolution.

Honor ] This Word, by the figure, signifieth all that duty, whereby our neighbors dignity is preserved, but especially our Superious. This dignity proceedeth of this, that every man beareth in him some part of the image of God, if we respect the outward order and decency, which is observed in the Church and common wealth. In the Magistrate there is a certain image of the power and glory of God. Dan. 2.37. O King, thou art a King of Kings, for the God of heaven hath given thee a kingdom, power, and strength, & glory. Hence is it, that Magistrates are called God's. Psal. 82. 1. In an old man is the similitude of the eternity of God: in a father, the likeness of his fatherhood. Math. 2 • .9. And call no man your father upon the earth: for there is but one, your Father which is in heaven. In a man is the image of God's providence and authority. 1 Cor. 11.7. For a man ought not to cover his head, because he is the image of the glory of God: but the woman is the glory of her husband. Finally, in a learned man, is the likeness of the knowledge and wisdom of God. Now therefore that person, in whom even the least title of the image of God appeareth, is to be be honored and reverenced.

Thy father ] By a figure, we must here understand, all those that are our superiors: as, Parents, and such like of our kindred, or alliance which are to us instead of Parents: Magistrates, Ministers, our Elders, and those that do excel us in any gifts whatsoever. The kings of Gerar were called Abimelech, my father the king. Gen. 20.2. Gen. 45.8. God hath made me a father unto Pharaoh, and Lord over all his house. 1. Cor. 4.15. For though ye have ten thousand instructors in Christ, yet have ye not many Fathers: for in Christ Jesus I have begotten you. 2. King. 5.13. But his servants came, and spake unto him, and said, Father, if the Prophet had commanded thee a great thing • wouldest thou not have done it? 2. King. • .12. And Elisha saw it, and he cried, My Father, my Father, my Father, the chariot of Israel, and the horsemen thereof.

And thy mother ] This is added, least we should despise our mothers, because of their infirmities, Prov. 23.22. Obey thy father which hath begotten thee, and despise not thy mother when she is old.

Here we are put in mind to perform due honor to our stepmothers and fathers in law, as if they were our proper and natural parents. Ruth. 3. 1. and 5. Afterward Naomi her mother in law said unto her, My daughter, shall not I seek rest for thee, that thou mayest prosper? And she answered her, All that thou biddest me, I will do. Exod. 18.17. But Moses father in law said unto him, The thing which thou doest is not well. 19. Hear now my voice, I will give thee counsel, and God shall be with thee. 24. So Moses obeyed the voice of his father in law, and did all that he had said. Mich. 7.6. For the son reuileth the Father, the daughter riseth up against her mother, the daughter in law against her mother in law.

That they may prolong ] Parents are said to prolong the lives of their children, because they are God's instruments, whereby their children's lives are prolonged: for oftentimes the name of the action is attributed to the instrument, wherewith the action is wrought. Luk. 16.9. Make you friends with the riches of iniquity, that when ye shall want, they may receive you into everlasting habitations. 1. Tim. 4.16. For in doing so, though • shalt both save thyself and them that hear thee.

But Parents do prolong the lives of their children in commanding them to walk in the ways of the Lord, by exercising justice and judgment, Gen. 18.19. For being become godly, they have the promise both of this life, and the life to come. 1. Tim. 4.8.

Further, they effect the same thing by their prayers made in the behalf of their children. Hereby it plainly appeareth, that the usual custom of children saluting their parents, to ask them their blessing, is no light or vain thing.

Moreover, in these words, the reason to move us to the obedience of this commandment, is drawn from the ende, which reason is also a promise, yet a special promise. Eph. 6. 2. Honor thy father and thy mother, which is the first commandment with promise, (I say, special ) because the promise of the second commandment is general, and belongeth to all the rest of the commandments.

And God promiseth long life not absolutely, but so far as it is a blessing. Eph. 6.3. That it may be well with thee, and that thou mayest live long on earth. For we must think that long life is not always a blessing, but that sometime it is better to die then to live. Isaiah 57.1. The righteous perisheth, and no man considereth it in heart: and merciful men are taken away, and no man understandeth that the righteous is taken away from the evil to come.

But if at any time the Lord giveth a short life to obedient children, he rewardeth them again with eternal life in heaven, and so the promise faileth not, but changeth for the better.

The affirmative part.

Preserue the dignity of thy neighbor.

Under this part is commanded:

First, reverence towards all our superiors: the actions whereof, are; reverently to rise up before any man which passeth by us. Leu. 19.32. Rise up before the hoorehead, and honor the person of the old man, and dread thy God: I am the Lord. To meet him that cometh towards us. Gen. 18.2. And he lifted up his eyes, and looked: and loe, three men stood by him, and when he saw them, he ran to meet them from the tent door. 1. King. 2. 19. When Bathsheba came to speak to king Solomon, the king rose to meet her, and bowed himself unto her. To bow the knee. Mark. 10.17. And when he was gone out of the way, there came one running, and kneeled to him. Gen. 18.2. He ran to meet them, and bowed himself to the ground. To stand by those that sit down, Gen. 18.8. And he took butter, and milk, and the calf that he had prepared, and set before them, and stood himself by them under the tree, and they did eat. Exod. 18.13. Now on the morrow, when Moses sat to judge the people, the people stood about Moses from morning unto even. To give the chief seat. 1. King. 2.19. And he sat down on his throne, and he caused a seat to be set for the kings mother, and she sat down at his right hand. Luk. 14. 7,8,9. He spake also a parable unto the guests, when he marked how they chose out the chief rooms, and said unto them, When thou shalt be bidden of any man to a wedding, set not thyself down in the chiefest place, least a more honorable man then thou be bidden of him, and he that bade both him and thee, come and say to thee, Give this man room, and thou then begin with shame to take the lowest room. Gen. 43.33. So they sat before him, the eldest according to his age, and the youngest according to his youth, and the men marveled among themselves. To let our Superiors speak before us. Job. 32.6,7, 17. To keep silence in courts and judgment places, until we be bidden to speak. Act. 24. 10. Then Paul after that the Governor had beckoned unto him that he should speak, answered. To give them such their right and just titles, as declare our reverence when we speak unto them. 1. Pet. 3.6. As Sarah obeyed Abraham and called him Lord: whose daughters ye are, whiles ye do well. Mar. 10. 17. Good Master, what shall I do, that I may possess eternal life? 20. Then he answered, and said unto him, Master, all these things have I observed from my youth. 1. Sam. 1.14, 15. And Eli said unto her, How long wilt thou be drūken? Put away thy drunkenness from thee: then Hannah answered and said, Nay my Lord, but I am a woman troubled in spirit: I have drunk neither wine nor strong drink.

Secondly, towards those that are our superiors in authority: and first, obedience to their commandments. Rom. 13.1. Let every soul be subject to the higher power.

We are to be admonished to obedience: because every higher power is the ordinance of God, and the obedience which we perform to him, God accepteth it as though it were done to himself and to Christ • Rom. 13.2. Whosoever therefore, resisteth the power, resisteth the ordinance of God, and they that resist, shall receive to themselves judgment. Col. 3.23. And whatsoever ye do, do it hartilie, as unto the Lord, & not unto them. 24. Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. Obedience is to be performed to our superiors with diligence and faithfulness. Gen. 24.2. Abraham said unto his eldest servant of his house, which had the rule over all that he had: put now thy hand under my thigh, and I will make thee swear by the Lord God of heaven, and God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, amongst whom I dwell. 10. So the servant took ten Camels of his master, and departed. 12. And he said, O Lord God of my master Abraham, I beseech thee send me good speed this day, and show mercy unto my master Abraham. 33. Afterward the meat was set before him, but he said, I will not eat, until I have said my message: And Laban said, Speak on. 56. But he said, Hinder me not, seeing the Lord hath prospered my journey: send me away that I may go to my master. Gen. 31.38. This twenty years have I been with thee, thine ewes and thy goats have not cast their young, and the rams of thy flock have I not eaten. 39. Whatsoever was torn of beasts, I brought it not unto thee, but made it good myself: of mine hand diddest thou require it, were it stolen by day, or stolen by night. 40. I was in the day consumed with heat, and with frost in the night, and my sleep departed from mine eyes.

Furthermore, we must yield obedience to our Superiors: yea, although they be cruel and wicked, but not in wickedness. 1. Pet. 2.18. Servants, be subject to your masters with all fear, not only to the good and courteous, but also to the froward. Act. 4.19. Whether it be right in the sight of God, to obey you rather then God, judge ye.

Subjection in suffering the punishments inflicted by our Superiors. Gen. 16.6. Then Abraham said to Sarai, Behold, thy maid is in thine hand, do with her as it pleaseth thee: then Sarai dealt roughly with her: wherefore she fled from her. 9. Then the Angel of the Lord said unto her, Return unto thy dame, and humble thyself under her hands.

And although the punishment should be unjust, yet must we suffer it, until we can get some lawful remedy for the same. 1. Pet. 2.19. For it is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully. 20. For what praise is it, if when ye be buffeted for your faults, ye take it patiently? but and if, when ye do well, ye suffer wrong, and take it patiently, this is acceptable to God.

III. Thankfulness in our prayers. 1. Tim. 2.1, 2. I exhort you therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men, for kings, & for all that be in authority, that we may lead a quiet & a peaceable life, in all godliness and honesty. 1. Tim. 5.17. Elders that rule well, are worthy of double honor. Gen. 45.9. Haste you, and go up to my Father, and tell him, Thus saith thy son Joseph, God hath made me lord over all Egypt, come down to me, tarie not. 10. And thou shalt dwell in the land of Goshen. 11. Also I will nourish thee there, for yet remain five years of famine, least thou perish through poverty, thou and thy household, and all that thou hast.

Thirdly, towards those that excel us in gifts: our duty is to acknowledge the same gifts, and speak of them to their praise. 1. Cor. 8.22,23.

Fourthly, toward all our equals: to think reverently of them. Phil. 2.3. Let nothing be done through contention or vainglory, but in meekness of mind, let every man esteem other better then himself.

In giving honor, to go one before another, and not in receiving it. Rom. 12. 10. Submitting yourselves one to another in the fear of God. To salute one another with holy signs, whereby may appear the love which we have one to another in Christ. 1. Pet. 5.14. Greet ye one another with the kiss of love. Rom. 16. 16. Salute one another with an holy kiss. Exod. 18.7. And Moses went out to meet his father in law, and did obeisance and kissed him. Ruth. 2.4. And behold, Boaz came from Bethlehem, and said unto the Reapers, the Lord be with you. And they answered, The Lord bless thee.

Fifthly, the duties of all Superiors towards their inferiors: to yield to them in good matters, as to their brethren. Deut. 17. 20. That his heart be not lifted up above his brethren, and that he turn not from the commandment, to the right hand, or to the left. Job. 31.13. If I did contemn the judgment of my servant, and of my maid. 2. King. 5.13. And his servant came and spake unto him, and said. 14. Then he went down, and washed himself seven times in Jordan, &c. To shine before their inferiors by an ensample of a blameless life. Titus 2.2. That the elder men be sober, honest, discreet, sound in the faith, in love, and in patience. 3. The elder women likewise, that they be in such behavior as becometh holiness, not false accusers, not given to much wine, but teachers of honest things. 1. Pet. 5.3. Not as though ye were Lord's over God's heritage, but that ye may be ensamples to the flock. Phil. 4.9. To show forth gravity joined with dignity, by their countenance, gesture, deeds and words. Tit. 2. 3,4,5,6,7. Job. 29.8. The young men saw me and hid themselves, the aged arose, and stood up.

Sixthly, towards inferiors in obedience, that is, toward their subjects. 1. To rule them in the Lord, that they do not offend. 1. Pet. 2.13. Submit yourselves unto all manner of ordinance of man, for the Lord's sake, whether it be unto kings as unto superiors, 14. or unto governors, as unto them that are sent of the king, for the punishment of evil doers, and for the praise of them that do well. Deut. 17.19. And it shall be with him (namely the book of the law) and he shall read therein all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of this law, and those ordinances to do them. Col. 4. 1. Ye masters do unto your servants, that which is just and equal: knowing that ye also have a master in heaven. 2. To provide such things as shall be to the good of their subjects, whether they belong to the body or to the soul. Rom. 13.4. For he is the minister of god for thy wealth. Esa. 49.23. And kings shall be thy nursing Fathers, & Queens shall be thy nurses. Psal. 132.1. Lord remember David with all his troubles. 2. Who sware unto the Lord, and vowed unto the mighty God of Jacob, saying, 3. I will not enter into the tabernacle of mine house, nor come upon my pallet or bed, 4. nor suffer mine eyes to sleep, nor mine eye lids to slumber, 5. until I find out a place for the Lord, an habitation for the mighty God of Jacob. 3. To punish their faults, the lighter by rebuking, the greater by correction, that is, by inflicting real or bodily punishment.

There is an holy manner of punishing the guilty, whereunto is required: I. After diligent and wise examination be had, to be assured of the crime committed. II. To show forth of God's word, the offense of the sin: that the conscience of the offender may be touched. III. It is convenient to defer or omit the punishment, if thereby any hope of amendment may appear. Eccl. 7.23. Give not thy heart also to all the words that men speak, least thou do hear thy servant cursing thee. 24. For oftentimes also thine heart knoweth, that thou likewise hast cursed others. 1. Sam. 10. verse. 27. But the wicked men said, Howe shall he save us? so they despised him, and brought him no presents: but he held his tongue. IV. To inflict deserved punishment, not in his own name, but in God's name, adding the same holily and reverently. Josh. 7. 19. Then Joshua said unto Achan, My son, I beseech thee, give glory to the Lord God of Israel, and make confession unto him, and show me now what thou hast done, hide it not from me. 20. And Achan answered Joshua, and said, Indeed I have sinned against the Lord God of Israel, and thus and thus have I done. 25. And Joshua said, In as much as thou hast troubled us, the Lord shall trouble thee this day: and all Israel threw stones at him, and burned them with fire, and stoned them with stones. V. and lastly, When thou punishest, aim at this one only thing, that the evil may be purged and amended, and that the offender by sorrowing for his sin, may unfeignedly repent for the same. Prov. 20.30. The blueness of the wound serveth to purge the evil, and the stripes within the bowels of the belly.

Seventhly, and lastly, there is a certain duty of a man to be performed toward himself, which is, that a man should preserve and maintain with modesty, the dignity and worthiness, which is inherent in his own person. Phil. 4.8. Furthermore, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, or if there be any praise, think on these things.

The negative part.

Diminish not the excellency, or dignity, which is in the person of thy neighbor.

Hither are referred these sins:

First, against our superiors: I. Vnreuerent behavior and contempt of them. The sins hereof, are, deriding our superiors. Gen. 9. 22. And when Ham the Father of Canaan saw the nakedness of his father, he told his two brethren without. Prov. 20.17. The eye that mocketh his father, and despiseth the instruction of his mother, let the ravens of the valley pick it out, and the young eagles eat it. To speak evil of, or revile our superiors. Exod. 21.17. And he that curseth his father or his mother, shall die the death.

II. Disobedience, whereby we contemn their just commandments. Rom. 1.30. Disobedient to Parents. 2. Tim. 3.3. No striker, but gentle, no fighter. The sins hereof, are, To make contracts of marriage, without the counsel & consent of the Parents. Gen. 6. 2. Then the sons of God saw the daughters of men that they were fair, and they took them wives of all that they liked. Gen. 28.6,9. And Esau seeing that the daughters of Canaan displeased Izhac his father, then went Esau to Ishmael, and took unto the wives which he had, Mahalath the daughter of Ishmael, Abraham's son, the sister of Nabaioth, to be his wife. The eye service of servants. Coloss. 3.22. Servant • be obedient to them that are your masters according to the flesh, in all things, not with eye service as men pleasers, but in singleness of heart, fearing God. Eph. 6.6. Not with service to the eye, as men pleasers Answering again, when they are reprehended. Tit. 2.9. Let servants be subject to their masters, and please them in all things, not answering again. Deceitfulness and wasting their Masters goods. Titus 2. 10. Neither pikers, but that they show all good faithfulness. To flee from the power of their superior. Gen. 16.6. Then Sarah dealt roughly with her, wherefor she fled frō her. To resist the lawful authority of their Superiors. 1. Pet. 2.20. To obey them in things unlawful • Act. 4. 19. To extol themselves above their betters: this is the sin of Antichrist. 2. Thess. 2.3, 4. Which (man of sin) exalteth himself against all that is called God. Lastly, the freedom of the Papists, whereby they free children from the government of their parents: and subjects from the authority of their Princes: so that they make it lawful for them to pretend and procure their death. 1. Sam. 26.8,9. Then said Abishai to David, God hath closed thine enemy into thine hand this day: now therefore I pray thee, let me smite him once with a spear to the earth, and I will not smite him again: And David said to Abishai, Destroy him not: for who can lay his hand on the Lord's Anointed and be guiltless?

III. Ingratitude, and want of a loving affection towards Parentes. Matth. 15.5,6. But ye say, whosoever shall say to father or mother, By the gift that is offered by me, thou mayest have profit, though he honor not his father or mother, shall be free. 1. Tim. 5.4.

Secondly, we offend against our equals, in preferring our selves before them, in talking or in sitting down. Matth. 20.20. Then came unto him the mother of Zebedee children, with her sons, worshipping him, and desiring a certain thing of him. 21. And he said, What wouldest thou? And she said to him, Grant, that these my two sons may sit, the one at thy right hand, and the other at thy left hand in thy kingdom. 24. And when the other ten heard this, they disdained at the two brethren.

Thirdly, toward our inferiors: I. Through negligence in governing them, and providing for their good estate. Hagg. 1.4. Is it time for yourselves to dwell in your fieled houses; and this house to lie wast? Dan. 3.28. This condemneth those mothers, which put forth their children to be nursed, having both sufficient strength and store of milk themselves to nurse them. 1. Tim. 5.10. If she have nourished her children. II. By too much gentleness and lenity in correcting thē. 1. King. 1.5. Then Adonijah the son of Haggith exalted himself, saying, I will be king. 6. And his father would not displease him from his childhood, to say, Why hast thou done so? 1. Sam. 2. 22. So Eli was very old, & heard all that his sons did unto all Israel, and howe they lay with the women that assembled at the door of the Tabernacle of the congregation. 23. And he said unto them, Why do ye such things? for of all this people I hear evil reports of you. 24. Do no more, my sons for it is no good report that I hear, namely, that ye make the Lord's people to trespass. 25. Notwithstanding they obeyed not the voice of their father, because the Lord would slay them. III. By overmuch cruelty and threatenings. Eph. 6.4. And ye fathers provoke not your children to wrath. 9. And ye masters do the same things unto them, putting away threatenings.

Fourthly and lastly, a man offendeth against himself, when through his naughty behavior, he doth obscure and almost extinguish those gifts which God hath given him. Math. 25.2. 16. Or contrarilie, when he is too wise in his own conceit. Rom. 12.3. For I say through the grace that is given unto me, to e • ery one that is among you, that no man presume to understand, above that which is meet to understand.

The Resolution.

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

The equity of this commandment appeareth by this, that man was created after the likeness of God. Gen. 9.6. He that sheddeth man's blood, by man shall his blood be shed: for in the image of God hath he made man. Again, all men are the same flesh. Isaiah 58.7. When thou seest the naked cover him, and hide not thy face from thine own flesh.

Neither ought we to be ignorant of this also, that it is unlawful for any private person, not called to that duty, to kill another, but a public officer may, that is, if he be warranted by a calling. So did Moses, Exod. 2. 12. And he looked round about, and when he saw no man, he slue the Egyptian, and hid him in the sand. Act. 7.25. For he supposed his brethrē would have understood, that God by his hand should give them deliverance. And Phinehas. Nomb. 25. 8. And he followed the man of Israel into the tent, and thrust them both through (to wit, the man of Israel and the woman) through her belly: so the plague ceased from the children of Israel. 31. Phinehas the son of Eleazar, hath turned mine anger away from the children of Israel, while he was zealous for my sake among them: therefore I have not consumed the childrē in my jealousy. And Elijah. 1. King. 18.40. And Eliiah said unto them, Take the Prophets of Baal, let not a man of them escape: and they took them, and Elijah brought them to the brook of Kishon; & slue them there. And soldiers in battles, waged upon just causes. 2. Chro. 20.15. Fear ye not, neither be afraid of this great multitude: for the battle is not yours, but God's.

The negative part.

Thou shalt neither hurt, nor hinder, either thine own, or thy neighbors life.

The sins then that are referred to this part are such, as are committed against our neighbor, or our selves.

Against our neighbor, are these following: I. In heart; as • . Hatred against him. 1. John. 3.15. Who so hateth his brother, is a manslayer. 2. Vnaduised anger, Matth. 5.22. I say unto you, whosoever is angry with his brother unadvisedly, is in danger of judgment. 3. Envy. Rom. 1.29. Full of anger, murder, contention. 4. Grudges. I am. 3.14. If ye have bitter envying and strife in your hearts rejoice not. 5. Want of compassion, and sorrow at our neighbors calamities. Amos 6.5,6. They sing to the sound of the Viole, &c. but no man is s • rry for the affliction of Joseph. 6. Frowardnes, when we will not be reconciled to our neighbor. Rom. 1.30. Such as can never be appeased, unmerciful. 7. Desire of revenge. Psal. 5.6. The Lord will abhor the bloody man and deceitful.

II. In words: 1. Bitternes in speaking. Prov. 12. 18. There is that speaketh words, like the prickinges of a sword: but the tongue of wise men is health. 2. Reproches and railing, which is a casting of a man's sins in his teeth which he hath committed, or an objecting unto him some inherent infirmities, Matth. 5.22. Whosoever saith unto his brother, Raca, shall be worthy to be punished by the council: • And whosoever shall say, Fool, shall be worthy to be punished with hell fire. 2. Sam. 6.16. As the Ark of the Lord came into the city of David, Michal Saul's daughter looked through a window, and saw king David leap and dance before the Lord, and she despised him in her heart, 20. And Michal the daughter of Saul came out to meet David, and said, O how glorious was the King of Israel this day, which was uncovered today in the eyes of the maidens of his servants, as a fool vncouereth himself. 3. Contentions, when two or more strive in speech one with another, for any kind of Superioritie. 4. Brawlings in any conference. 5. Crying, which is an unseemly elevation of the voice against ones adu • rsarie. Gal. 5.19. The works of the flesh are manifest, which are, 20. emulations, wrath, contentions, seditions. Eph. 4. 31. Let all bitterness, and anger, and wrath, crying and evil speaking be put away from you, with all malitiousnes. 32. Be courteous one to another. Gen. 16. 11. He (viz. Ishmael) shall be a wild man, his hand shall be against every man, and every man's hand against him. 6. Complaints to everyone of such as offer us injuries. I am. 5.9. Grudge not one against another, brethren, least ye be condemned.

III. In countenance and gesture, all such signs, as evidently decipher the malicious affections lurking in the heart. Gen. 4.5,6. His countenance fell down: and the Lord said unto Cain, Why art thou so wrath? Math. 27.39. They that passed by railed on him, nodding their heads.

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

IV. In deeds: 1. To fight with, or to beat our neighbor, and to maim his body. Levite. 24. 19, 20. If any man cause any blemish in his neighbor: as he hath done, so shall it be done to him, breach for breach, eye for eye, tooth for tooth. 2. To procure any way the death of our neighbor, whether it be by the sword, famine, or poison. Gen. 4.8. Cain rose up against his brother, and slue him. 3. To exercise tyrannous cruelty in inflicting punishments. Deut. 25.3. Fourtie stripes shall he cause him to have, and not past, least if he should exceed, and beat him above that with many stripes, thy brother should appear despised in thy sight. 2. Cor. 11. 24. Of the Jews I received five times forty stripes save one. 4. To use any of God's creatures hardly. Prouerb. 12.10. A righteous man regardeth the life of his beast, but the mercies of the wicked are cruel. Deut. 22.6. If thou find a birds nest in the way, in any tree, or on the ground, whether they be young, or eggs, and the damme sitting upon the young, or upon the eggs, thou shalt not take the damme with the young, but shalt in any wise let the damme go, and take the young to thee, that thou mayest prosper and prolong thy days. 5. To take occasion by our neighbors infirmities, to use him discourteously, and to make him our laughing stock, or tanting recreation. Levite. 19 .14. Thou shalt not curse the deaf, nor put a stumbling block before the blind. 2. King. 2. 23. Little children came out of the city, and mocked him, and said unto him, Come up thou baldhead, come up thou baldhead. 6. To injury the impotent, feeble, poor, strangers, fatherless or widows. Exod. 22.21,22. Thou shalt not do injury to a stranger, neither oppress him: for ye were strangers in the land of Egypt. Ye shall not trouble any widow or fatherless child. 25. Thou shalt not be an usurer unto the poor. We then injury these: 1. If we pay not the laborer his hire. Deut. 24.14. Thou shalt not oppress an hired servant that is needy and poor, neither of thy brethren, nor of the stranger that is within thy gates. 15. Thou shalt give him his hire for his day: neither shall the sun go down upon it: for he is poor, and therewith sustaineth his life: least he cry against thee to the Lord, and it be sin unto thee. 2. If thou restore not the pledge of the poor. Exod. 22.26,27. If thou take thy neighbors raiment to pledge, thou shalt restore it unto him before the sun go down: for that is his garment only, and his covering for his skin. 3. If we withdraw corn from the poor. Prov. 11.26. He that withdraweth the corn, the people will curse him: but blessing shall be upon the head of him that selleth corn.

Again, this law is as well transgressed by not killing, when the law chargeth to kill, and by pardoning the punishment due unto murder, as by killing when we should not. Nomb. 35.16. If one smite another with an instrument of iron, that he die, he is a murderer, and the murderer shall die the death. 33. The land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.

By this place also are combats of two men hand to hand, for deciding of controversies, utterly unlawful. 1. Because they are not equal means ordained of God, to determine controversies. 2. In that it falleth out in such combats that he is conqueror before man, who indeed is guilty before God.

This also condemneth Popish Sanctuaries, and places of privilege: as Churches, and the like, wherein murderers shelter and shroud themselves from the danger of the law. For God expressly commandeth (Exod. 21.14.) that such an one shall be taken from his altar, that he may die. And Joab 1. King. 2.24. touching the horns of the altar, was slain in the Temple.

Hitherto in like sort belong such things as concern the soul of our neighbor. 1. To be a scandal or offense to the soul of our neighbor, either in life or doctrine. Math. 18.7. Woe be to the world because of offenses: it is necessary that offenses should come: but woe be to them by whom they do come.

2. To minister occasions of strife and discord. The which we then do: 1. When we cannot be brought to remit somewhat of our own right. 2. When we return snappish and crooked answers. 3. When we interpret everything amiss, and take them in the worst part. 1. Sam. 25. 25. Nabal is his name, and folly is with him. 2. Sam. 10.3. And the Princes of the children of Ammon said to Hanun their Lord, Thinkest thou that David doth honor thy father, that he hath sent comforters to thee? hath not David rather sent his servants unto thee, to search the city, to spy it out, and to overthrow it? wherefore Hanun took David's servants, and shaved off the half of their beards, and cut off their garments in the middle, even to their buttockes, and sent them away.

3. The Ministers sin against their neighbors, is this, not to preach the word of God to their charge, that they thereby might be instructed in the ways of life. Prov. 29.18. Where there is no vision the people decay, but he that keepeth the Law is blessed. Isaiah 56. 10. Their watchmen are all blind, they have no knowledge, they are all dumb dogs, they cannot bark: they lie and sleep, and delight in sleeping. And these greedy dogs can never have enough: and these shepherds they cannot understand: for they all look to their own way, everyone for his advantage, and for his own purpose. Ezech. 3. 18. When I shall say to the wicked, Thou shalt surely die, and thou givest him not warning, the same wicked man shall die in his iniquity, but his blood will I require at thy hands.

And not only not to preach at all, but to preach negligently, is utterly condemned. Ier. 48.10. Cursed be he that doth the work of the Lord negligently. Revel. 3.16. Because thou art lukewarm, and neither hot nor cold: it will come to pass that I shall spew thee out of my mouth. This reproveth nonresidencie of ministers, which is an ordinary absence of the minister from his charge: namely, from that particular congregation committed unto him. Isaiah 62.6. I have set watchmen upon thy walls, O Jerusalem, which all the day and all the night continually shall not cease: ye that are mindful of the Lord keep not silence, and give him no rest, till he repair, and till he set up Jerusalem the praise of the world. Act. 20.28,29,30,31. Take heed therefore unto yourselves, and to all the flock whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchasedwith his own blood. For I know this, that after my departing, shall grievous wolves enter in among you, not sparing the flock. Moreover, of yourselves shall men arise, speaking perverse things to draw disciples after them. Therefore watch and remember, that by the space of three years, I ceased not to warn everyone night and day with tears. 1. Pet. 5.2,3. Feede the flock of God, which dependeth upon you, caring for it, not by constraint but willingly: not for filthy lucre, but of a ready mind: not as though ye were Lord's over God's heritage, but that ye may be ensamples to the flock. Ezech. 34.4. and 33. The Council of Antioch, the 17. Can. If any Bishop by imposition of hands inducted into a charge, and appointed to govern a people, and he neglect to take upon him that office, but delaieth to go unto the congregation allotted unto him: such an one shall be prohibited from the Lord's table, till he be enforced to attend upon that charge, or at the least somewhat be determined by a complete assembly of the Ministers of that Province. The Council of Sardice, the 14. Canon. We remember that our brethren in a former assembly decreed, that if any lay-man remaining three Sabbaths or Lord's days, that is, three weeks in a city, did not in the same city frequent the Church assemblies, he should be excommunicated: If then such things are not allowable in lay-men, much less in Ministers, for whom it is neither lawful nor convenient, without urgent necessity, to be absent from his parish Church longer then the time above mentioned. To this decree there was not one non placet, but everyone said, It liketh us well. The Coūcel held at Const. in the 24. Canon decreed that Ministers ought not to have their substitutes, or vicars, but in their own persons, with fear and cheerfulness, perform all such duties, as are required of them in the service of God. The Canon law doth conclude the same things, dist. 39. Canon. si quis vult. debent indesinenter, &c. The Bishops (saith the Canon) ought to be continually resident in God's tabernacle, that they may learn somewhat of God, and the people of them, whilst they read often and meditate upon God's word. Again, in the Canons entitled Pontifices, and siquis in clero. Episcopos, qui dominici gregis suscipiunt curam, &c. The Bishops which take upon them to feed God's flock, ought not to depart from their duty, least they loose that excellent talent which God hath bestowed upon thē, but rather strive with that one talent, to get three more talents. And in the 80. Can. of those which are termed the Canons of the Apostles, there is an express mandate that such, whether Bishop or Senior, who attendeth not upon their office in the Church, shall forthwith be removed from that place. The Chalcedon Council, Canon. 10. Let no man be ordained Minister of two Churches, in two several cities, but let him remain in that, unto which he was first called. And if for vain glory, he shall afterward go to a greater congregation, let him immediately be recalled to his first charge, and in that only exercise his ministry. But if one be called to another charge, let him simply give over the former, and have no interest in the same, &c. For this thing, look to the decree of Damasus, and the Council of Trent, sect. 7. Can. 8.

There are, notwithstanding the former testimonies, some cases, wherein it is permitted to the Minister that he may be absent: if by his absence the congregation be not endamaged: I. Sickness: the Council of Men • z, 25. Canon. If a Bishop be not at home, or be sick, or upon some exigent, cannot be present at his parish, let him procure one, who upon Sabbothes and festival days, will preach unto his charge. Augustine testifieth, epist. 138. that he was absent on the like occasion.

II. Allowance of the Church, to be absent for a time upon some necessary and public commodity for the same. Coloss. 1.7. Epaphras is their minister, but chap. 4.12. he being absent saluteth them. And Ambrose though he were Bishop of Millaine, yet went he twice Ambassador into France, to make agreement betwixt Maximus and Valentinian. Ambrose 5. book. and 27. epist. to Valentinian the Emperor.

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

Thus much concerning sins against our neighbor. Now follow such sins, as a man committeth against his own person; as when a man doeth hurt, kill, and endanger himself. Matth. 16.24. If any man will follow me, let him deny himself, take up his cross, and follow me. Matth. 4. 6. He said unto him, If thou be the son of God, cast thyself down headlong: for it is written, He shall give his Angels charge over thee, and with their hands they shall lift thee up, least at any time thou shouldest dash thy foot against a stone. 7. Jesus said unto him: It is written again, Thou shalt not tempt the Lord thy God. Therefore for a man to be his own executioner, though to escape a most shameful death, is utterly unlawful and ungodly.

The affirmative part.

Thou shalt preserve the life of thy neighbor. Hitherto may we refer these duties:

• I. Such as appertain to the person of our neighbor, and concern, first his welfare both of body and mind; as, to rejoice with them that rejoice. Rom. 12.15. Mark. 10.20. Then he answered and said unto him, All these things I have observed from my youth. And Jesus beheld him, and loved him. Secondly, his miseries, to be grieved with him for them. Rom. 12.15. Mourne with those that mourn. Esa. 24.16. And I said, My leanness, my leanness, woe is me, the transgressors have offended, yea the transgressors have grievously offended. Psal. 119. verse. 136. Mine eyes gus • out with water, because men observe not thy law. Again, we must help him as much as in us lieth. Job 29.15. I was as an eye to the blind, and a foot to the lame. 2. Cor. 8. 2. To their power, yea beyond their power, they were willing. And that we do, we must do speedily. Prov. 3.28. Say not to thy neighbor, Go and come again tomorrow, and I will give thee, if thou now have it. Levite. 19.17. Thou shalt plainly rebuke thy neighbor, and not suffer him to sin.

  Thirdly, concerning such injuries, as he offereth unto thee: I. Thou shalt not be angry against him, upon a small occasion. Nomb. 12. 3. Moses was a meek man above all that lived upon the earth. Prov. 9.11. The discretion of a man deferreth his anger, and his glory is to pass by an offense. II. Thou must be slow to wrath, and never angry, but for a most just cause. Mark. 3.5. Then he looked round about on them angerly, mourning also for the hardness of their hearts. Prov. 14.29. He that is slow to wrath, is of great wisdom: but he that is of an hasty mind exalteth folly. III. Thine anger must be but for a while. Eph. 4. 26. Be angry and sin not, let not the sun go down upon thy wrath. IV. Forgive freely an injury, and revenge it not. Eph. 4. 32. Be ye courteous one to another, and tender hearted, forgiving one another, even as God for Christ's sake forgave you.

  Fourthly, his wants and infirmities: 1. Avoid occasions whereby they may be stirred and laid open. Gen. 13.8. Then said Abraham to Lot, Let there be no strife I pray thee, between thee and me, neither between thy heardsmen and mine: for we are brethren. 9. Is not the whole land before thee? depart, I pray thee, from me: If thou wilt take the left hand, I will take the rights or if thou go to the right hand, I will take the left. Gen. 27.44. And tarie with him a while until thy brothers fierceness be asswaged, 45. And till thy brothers wrath turn away from thee, and he forget the things which thou hast done to him. 2. Depart sometimes from thine own right. Mat. 17.25,26. What thinkest thou Simon? of whō do the kings of the earth take tribute, or poll money? of their children, or of strangers? Peter said unto him, Of strangers. Then said Jesus unto him, Then are the children free. 27. Neuertheles, lest we should offend thē, go to the sea, and cast in an angle, & take the first fish that cometh up, and when thou hast opened his mouth, thou shalt find a piece of twenty pence: that take and give it unto them for me and thee. 3. To appease anger kindled: which is done, I. by overcoming evil with goodness. Rom. 12.21. Be not overcome of evil, but overcome evil with goodness. II. By following after peace. 1. Pet. 3.11. Decline from evil, and do good, seek peace, and follow after it. III. By courteous answers. Prov. 15. 1. A soft answer putteth away wrath: but grievous words stir up anger. 1. Sam. 1.14. Eli said unto her, How long wilt thou be drunken? put away thy drunkenness from thee. 15. Then Hannah answered, and said, Nay my Lord, but I am a woman troubled in spirit: I have drunk neither wine nor strong drink, but have poured out my soul, before the Lord. Philem. v. 15. It may be that he therefore departed for a season, that thou shouldest receive him forever. IV. By ouerpassing some wants and infirmities in men's words and deeds. Prov. 19.11. It is a man's honor to pass by infirmities. V. By covering thē with silence. 1. Pet. 4.8. Above all things have fervent love amongst you, for love covereth a multitude of sins. Prov. 17.9. He that covereth transgression, seeketh love: but he that repeateth a matter, separateth the Prince. VI. By taking everything (if it be possible) in the best part. 1. Cor. 13. 5. Love thinketh none evil.

  This showeth the lawfulness of truces, covenants, & other agreements concerning peace, being made to avoid injuries, maintain ancient bounds, procure security in traffic, possessions, and journeys, set pensions, commons for cattle, liberties of hunting, fishing, or fouling, and getting fuel, or other necessaries for public commodities, if there be no unlawful conditions annexed unto the same. And we may make this covenant not only with Christians, but for the maintenance of peace, with infidels also. For that which is godly to be performed, is no less godly to be promised. But it is a note of true godliness, to be as much as may be, at peace with all men. Therefore to promise peace by covenant, is very godly. We may see the experience of this in the lives of holy men. Gen. 21.22. At that same time Abimelech and Pichol his chief captain, spake unto Abraham, saying, God is with thee in all that thou doest. 23. Now therefore swear unto me here by God, that thou wilt not hurt me, nor my children, nor my children's children, &c. 24. Then Abraham said, I will swear. 27. Then Abraham took sheep and beeues, and gave them unto Abimelech: and they two made a covenant. Gen. 31.44. Now therefore come and let us make a covenant, I and thou, which may be a witness between me and thee. 45. Then Laban said to Jacob, Behold this heap, and behold the pillar, which I have set up between me and thee. 53. The God of Abraham, and the gods of Nahor, and the god of 〈◊〉 father be judge between us: But Jacob sware by the fear of his father Isaac.

• II. Concerning his body, we are to regard it alive and dead. Being alive, we ought if need be: I. To minister unto it food and raiment. Math. 25.41, 42. Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels. For I was an hungered, and ye gave me no meat, I thirsted, and ye gave me no drink, &c. 45. In as much as ye did it not to one of the least of these, ye did it not to me. II. To lend our helping hand, when our neighbors body is in any danger. 1. John. 3.16. Hereby we perceived love, that he laid down his life for us, therefore also ought we to lay down our lives for the brethren.

  When a man is dead, we ought to commit the dead corpse to the grave, as may appear by these arguments: I. The instinct of Nature it self. II. The examples of the Patriarchs, and other holy personages. Abraham buried Sarah. Gen. 23.19. Jacob is buried by his sons. Gen. 50.12. Stephen by religious and devout men. Act. 8.2. III. The Lord's own approbation of burial, in that he numbereth it amongst his benefits. For the want thereof is a curse. Ier. 22.19. He (viz. Jehoiakim) shall be buried as an asse is buried, even drawn and cast forth without the gates of Jerusalem. Therefore rather then Moses should be unburied, the Lord himself did bury him. Deut. 34.5,6. Moses the servant of the Lord died in the land of Moab, according to the word of the Lord. And he buried him in a valley, in the land of Moab, over against Beth-peor, but no man knoweth of his sepulcher unto this day. IV. There is no dead carcass so loathsome as man is, the which both argueth the necessity of burial, and how ugly we are in the sight of God, by reason of sin. V. The body must rise again out of the earth, that it may be made a perpetual mansion house for the soul to dwell in. VI. The bodies of the faithful are the temples of the holy Ghost, & therefore must rise again to glory. VII. Burial is a testimony of the love and reverence we bear to the deceased.

  A funeral ought to be solemnized after an honest and civil manner: namely, agreeable to the nature, and credit as well of those which remain alive, as them which are dead. Concerning the living, they must see that I. their mourning be moderate, and such, as may well express their affection and love to the party departed. John. 11.34. He said, Where have ye laid him? they answered, Lord, come and see. • 5. Then Jesus wept. And (verse. 36.) the Jews said, Behold how he loved him. II. They must avoid superstition, and not surmise that funeral ceremonies are available to the dead. Such are the rites of the Church of Rome; as to be buried in a Church, especially under the altar, and in a Friars cool. III. They ought to take heed of superfluous pomp and solemnities. For of all ostentations of pride, that is most foolish, to be boasting of a loathsome and a deformed corps. Isaiah 22. 15, 16. Thus saith the Lord God of hosts, Go, get thee to that treasurer, to Shebnah the steward of the house, and say, What hast thou to do here? and whom hast thou here? that thou shouldest here hew thee out a sepulcher, as he that heweth out his sepulcher in an high place, or that graueth an habitation for himself in a rock.

  To this commandment belongeth these duties: I. Before the vintage or harvest, w •• ught to permit any man, for the repressing of hunger, to gather grapes, or •• ucke off the ears of corn in the field. Deut. 23.24,25. When thou comest into thy neighbors vineyard, then thou mayest eat grapes at thy pleasure, as much as thou wilt: but thou shalt put none in thy vessel. When thou comest into thy neighbors corn, thou mayest pluck the ears with thine hand; but thou shalt not move a sickle to thy neighbors corn. Math. 12. 1. Jesus went on the Sabbath day through the corn, and his Disciples were an hungered, and began to pluck the ears of the corn, and to eat, &c. II. In the vintage, and time of harvest, we ought neither to leave the trees naked of grapes, nor rake up after the reaping, ears of corn: but to leave the after gatherings for the poor. Leu. 23.22. When you reap the harvest of your land, thou shalt not rid clean the corners of thy field when thou reapest: neither shalt thou make any after gathering of thy harvest: but shalt leave them unto the poor, and to the stranger: I am the Lord your God. Ruth 2.8. Go to none other field to gather, neither go from hence, but abide here by my maidens. 7. So she gleaned in the field until evening.

• III. Concerning the soul of our neighbor: I. We must seek all means to win him to the profession of Christian religion. 1. Cor. 10. 33. I please all men in all things, not seeking mine own profit, but the profit of many, that they might be saved. Hebr. 10.24. Let us consider one another, to provoke unto love and to good works. II. We must live amongst men without offense. 1. Cor. 10.32. Give no offense neither to the Jews, nor to the Grecians, nor to the church of God. 1. Cor. 8.13. If meat offend my brother, I will eat no flesh while the world standeth, that I may not offend my brother. III. The light of our good life, must be as a lantern to direct the ways of our neighbors. Act. 24.14. This I confess unto thee, that after the way (which they call heresy) so worship I the God of my fathers, believing all things which are written in the Law and the Prophets, 15. And have hope towards God, that the resurrection of the dead, which they themselves look for also, shall be both of just and unjust. 16. And herein I endeavor myself to have always a clear conscience toward God, and toward men. IV. If our neighbor offend, we are to admonish him. 1. Thess. 5.14. We desire you, brethren • admonish them that are unruly: comfort the feeble minded: bear with the weak: be patient towards all men. V. If our neighbor run the ways of God's commandment (as David speaketh) we ought to encourage him in the same.

• VI. We may refer such things unto this commandment, as appertain to the peculiar preservation of every several man's life: 1. Recreation, which is an exercise joined with the fear of God, conversant in things indifferent, for the preservation of bodily strength, and confirmation of the mind in holiness. Eccles. 2.2. I said of laughter, thou art mad, and of joy, what is this that thou doest? Isaiah. 5.12. The harp, violl, timbrell, & pipe, and wine, are in their feasts, but they regard not the work of the Lord, neither consider the works of his hands. 1. Cor. 10.7. Neither be ye idolaters, as were some of them, as it is written: The people sat down to eat and drink, & rose up to play. Luk. 6.25. Woe be to you that laugh: for ye shall wail and weep. Deut. 12.7. There ye shall eat before the Lord your God, and ye shall rejoice in all that you put your hands unto, both ye and your households, because the Lord thy God hath blessed thee. To this end hath the word of God permitted shooting. 2. Sam. 1.18. He bade them teach the children of Judah to shoot, as it is written in the book of Iashur. And musical consort. Nehem. 7. 67. Besides their servants and maids which were seven thousaud, three hundredth, and seven and thirty: they had two hundredth and five and forty singing men, and singing women. And putting forth of riddles. Judge. 14. 12. Sampson said unto thē, I will now put forth a riddle unto you, and if you can declare it me within seven days of the feast, and find it out, I will give you thirty sheets, and thirty change of garments. 13. And they answered him, Put forth thy riddle that we may hear it. 14. And he said unto them, Out of the eater came meat, and out of the strong came sweetness: and they could not in t • ree days expound the riddle. And hunting of wild beasts. Cant. 2.15. Take us the foxes, the little foxes which destroy the vines: for our vines have small grapes. Lastly, the searching out or the contemplation of the works of God. 1. King. 4.33. And he spake of trees from the cedar tree that is in Lebanon, evē unto the hyssop that springeth out of the wall: he spak • also of beasts, and of fowls, & of creeping things, and of fishes. 2. Physic, the use whereof is holy, if before the receipt of it, a man crave remission of his sins, and repose his confidence only upon god, not upon the means. Math. 9.2. And lo, they brought unto him a man sick of the palsy, lying on a bed. And Jesus seeing their faith, said to the sick of the palsy, Son, be of good comfort, thy sins are forgiven thee. 6. The • he said to the sick of the palsy, Arise, take up thy bed and walk to thine house. John. 5.5. A certain man was there, which had been diseased eight and thirty years. 8. Jesus said unto him. Take up thy bed & walk. 14. After that Jesus found him in the temple, and said unto him, Behold, thou art made whole: sin no more, least a worse thing come unto thee. 2. Chro. 16.12. And Asa in the nine & thirtieth year of his reign was diseased in his fecte, and his disease was extreme: yet he sought not to the Lord in his disease, but to the Phisitiās. 3. Auoiding of an injury, offered by some private person: this, if it be against an unruly and vnstaied adversary, and the defense be faultless, is very lawful, and is so far from a private revenge, that it is to be accounted a just defense. The defense is then faultless, when a man doth so assault his adversary, as that he neither purposeth his own revenge, or his enemies hurt, but only his alone safety from that imminent danger.

  A doubt. Whether may a man fly in the plague time? Answer. Such as be hindered by their calling, may not; as, Magistrates, and Pastoures, having charge of souls: yet free men not bound by calling, may. Reasons. I. A man may provide for his own safety, if it be not to the hindrance of another. II. A man may fly wars, famine, floods, fire, and other such dangers: therefore the plague. III. There is less danger of sickness, the more the multitude of peeple is diminished. Objection. I. To fly, is a token of distrust. Answer. This diffidence is no fault of the fact, but of the person. II. It is offensive. Answer. The offense is given, not taken. III. To fly, is to forsake our neighbor against the rule of charity. Answer. It is not, if kinsfolk and Magistrates be present. IV. Men are to visit the sick by God's appointment. Answer. Lepers were excepted among the Jews: and so likewise they in these days which are infected with a disease; answerable to the leprosy, namely, if it be dangerously contagious.

The Resolution.

Adultery ] To commit adultery, signifieth as much, as to do anything, what way soever, whereby the chastity of our selves, or our neighbors may be stained. Math. 5.28.

The negative part.

Thou shalt no way either hurt, or hinder thy neighbors chastity.

In this place are prohibited:

• I. The lust of the heart, or the evil concupiscence of the flesh. Matth. 5.28. I say unto you, whosoever looketh on a woman to lust after her, he hath already committed adultery with her in his heart. Colos. 3.5. Mortify your members which are on earth: fornication, uncleanness, the inordinate affection, evil concupiscence.
• II. Burning in the flesh, which is an inward fervency of lust, whereby the godly motions of the heart are hindered, overwhelmed, and, as it were, with contrary fire, burnt up. 1. Cor. 7.9. If they cannot abstain, let them marry: for it is better to marry then to burn.
• III. Strange pleasures about generation, prohibited in the word of God: the which are many.
  • I. With beasts. Levite. 18.23. Thou shalt not be with any beast, to be defiled therewith, neither shall any woman stand before a beast to lie down thereto: for it is an abomination.
  • II. With the devil, as witches do by their own confession. For why should not a spirit as well have society with a witch, as to eat meat?
  • III. With one of the same sex. Levite. 18.22. Thou shalt not lie with the male as one lieth with a woman: for it is abomination. This is a sin which they commit, whom God hath given over into a reprobate sense. Rom. 1.26. For this cause God gave them up to vile affections: for even their women did change their natural use into that which is against nature. 27. And the men left the natural use of the women, and burned in their lusts one toward another, and man with man wrought filthiness. It was the sin of Sodom. Gen. 19. where it was so common, that to this day it is termed Sodomy.
  • IV. With such as be within the degrees of consanguinity or affinity, prohibited in the word of God. Levite. 18.6. None shall come near to any of the kindred of his flesh, to uncover her shame. I am the Lord.
  • V. With unmarried persons. This sin is termed fornication. Deut. 22. 28. If any man find a maid that is not betrothed, and take her and lie with her, and they be found. 29. Then the man that lay with her, shall give unto the maids father fifty shekels of silver: and she shall be his wife, because he hath humbled her: he cannot put her away all his life. 1. Cor. 10.8. Neither let us commit fornication, as some of them committed fornication, and fell in one day one and twenty thousand.

  • VI. With those, whereof one is married, or at the least betrothed. This sin is called adultery: and God hath inflicted by his word the same punishment upon them, which commit this sin, after they be betrothed, as he doth upon such as are already married. Deut. 22.22. If a man be found lying with a woman married to a man, then they shall die even both twain: to wit, the man that lay with the wife, and the wife: so thou shalt put away evil from Israel. 23. If a maid be betrothed to an husband, and a man find her in the town and lie with her. 24. Then shall ye bring them both out unto the gates of the same city, and shall stone them to death with stones. This is a marvelous great sin, as may appear in that it is the punishment of idolatry. Rom. 1.23. They turned the glory of the incorruptible God, to the similitude of the image of a corruptible man, &c. 24. Wherefore God gave them up unto their hearts lusts, unto uncleanness. Yea, this sin is more heinous then theft. Prov. 6.30. Men do not despise a thief, when he stealeth to satisfy his soul when he is hungry: 32. But he that committeth adultery with a woman, is destitute of understanding, he that doth it, destroyeth his own soul. Again, the adulterer breaketh the covenant of marriage, which is God's covenant. Prov. 2.17. Which forsaketh the guide of her youth, and forgetteth the covenant of her God. Adulterers dishonest their own bodies. 1. Cor. 6.18. Flee fornication, every sin that a man doth, is without the body: but he that committeth fornication, sinneth against his own body. And bereave their neighbors of a great and irrecoverable benefit: namely of chastity. As for the children which are begotten in this sort, they are shut out from that preeminence, which they otherwise might obtain in the congregation. Deut. 23.2. A bastard shall not enter into the Congregation of the Lord: even to his tenth generation shall he not enter into the congregation of the Lord. He maketh his family a stews, as appeareth in David, whose adultery was punished by Absolom's lying with his fathers cōcubines. 2. Sam. 16.21. Achitophel said to Absalom, Go to thy fathers concubines, which he hath left to keep the house. Job. 31.9. If mine heart have been deceived by a woman, or if I have laid wait at the door of my neighbor: let my wife grind unto another man: and let other men bow down upon her. Mans posterity feeleth the smart of this sin. Job. 31. 12. This (adultery) is a fire that shall devour to destruction, and which shall root out all mine increase. To conclude, though this sin be committed never so closely, yet God will reveal it. Numb. 5. from the 12. verse to the 23. And it usually hath one of these two, as companions: namely, dullness of heart, or a marvelous horror of conscience, Hose. 4.11. Whordome, and wine, take away their heart.

    As for the Patriarchs Polygamie, or marrying of many wives, albeit it cannot be defended, yet it may be excused: either because it served to the enlarging of the number of mankind, when there were but few: or at the least, to the propagation of the Church of God.

  • VII. With man and wife. They abuse their liberty, if they know each other so long as the woman is in her flowers. Ezech. 22.10. In thee have they discovered their fathers shame: in thee have they vexed her that was polluted in her flowers. Levite. 18.19. Thou shalt not go unto a woman to uncover her shame, as long as she is put apart for her disease. Ezek. 8.6. If a man hath not lien with a menstruous woman. Ambrose. lib. de Philos. which Augustine citeth, lib. 2. contra Julian saith, that he committeth adultery with his wife, who in the use of wedlock hath neither regard of seemelines, nor honesty. Jerome in his 1. book, contra Iulianum, saith: A wise man ought to rule his wife in judgment, not in affection. He will not give the bridle unto headstrong pleasure, not headily company with his wife. Nothing (saith he) is more shameless, then to make a strumpet of his wife.
  • VIII. Nocturnall pollutions, which arise of immoderate diet, or unchaste cogitations, going before in the day. Deutr. 23.10. Onans sin (Gen. 38.8.) was not much unlike these.
  • IX. Effeminate wantonness, whereby occasions are sought to stir up lust. Galat. 5.19. The works of the flesh are manifest, which are adultery, fornication, uncleanness, wantonness. Of this kind are, 1. eyes full of adultery. 2. Pet. 3.14. Having eyes full of adultery, and that cannot cease to sin. 2. Idleness, 2. Sam. 11. 2. When it was evening tide, David arose out of his bed, and walked upon the roof of the kings palace: and from the roof he saw a woman washing her self: and the woman was very beutiful to look upon. 3. And David sent, and inquired what woman it was: and one said, Is not this Bathsheba the daughter of Elian, wife to Uriah the Hittite? Then David sent messengers, and took her away: and she came vnte him, and he lay with her. 3. Riotous and lascivious attire. 1. Tim. 2.9. The women shall array themselves in comely apparel, with shamefastness and modesty, not with broidered hair, or gold or pearls, or costly apparel, but (as becometh women that profess the fear of God) with goodworkes. Isaiah 3.16. Because the daughters of Zion are haughty, and walk with stretched out necks, and with wandering eyes, walking and minsing as they go, and making a tinkeling with their feet. 17. Therefore shall the Lord make the heads of the daughters of Zion balde, and the Lord shall discover their secret parts. 18. In that day shall the Lord take away the ornament of the slippers, and the caules, and the round tyers, 19. The sweet balls, and the bracelets, and the bonnets, 20. The tyers of the head, and the sloppes, and the headbands, and the tablets, and the earings, 21. The rings and the mufflers, 22. The costly apparel and the veils, and the wimples, and the crisping pins, 23. And the glasses, and the fine linen, and the hoodes, and the launes. And no marvel if the Prophet be so sharp against excessive and wanton apparel: for this is, I. a lavish and prodigal wasting of the benefits of God, which might well be employed upon better uses. II. It is a testimony, and, as it were, the cognizance or ensign of pride, whereby a man would have himself in greater reputation then another. III. It is a note of great idleness and slouthfulnesse. For commonly such as bestow much time in tricking and trimming themselves up, do quite neglect other business, & of all things, cannot away with pains.
• IV. It argueth levity, in devising every day some new fashion, or imitating that which others devise. V. It maketh a confusion of such degrees and callings as God hath ordained, when as men of inferior degree and calling, cannot be by their attire, discerned from men of higher estate. 4. Fullness of bread and meat, which provoke lust. Ezech. 16.45. This was the iniquity of thy sister Sodom, pride, fullness of bread, and idleness was in her, and in her daughters. Luk. 16.19. There was a certain rich man, which was clothed in purple and fine linen, and fared well and delicately every day. Rom. 13.13. Walk honestly, as in the day time, not in gluttony and drunkenness, neither in chambering and wantonness. 5. Corrupt, dishonest, and unseemly talk. 1. Cor. 15.33. Err not, evil talk corrupteth good manners. Such are vain love-songs, ballades, interludes, and amorous books. This is the thing we are carefully to shun in the reading of Poets, yet so, as mariners do in nauigation, who forsake not the sea, but decline and fly from the rocks. 6. Lasciuious representations of love matters, in Plays and Comedies. Eph. 5.3,4. Fornication and all uncleanness, let it not once be named among you, as it becometh Saints, neither filthiness, nor foolish talking, neither jesting, which are things not comely. 7. Vndecent and unseemly pictures. 1. Thess. 5. 22. Abstain from all appearance of evil. 8. Lasciuious dancing of man and woman together. Mark. 6.22. The daughter of the same Herodias came in and danced, and pleased Herod, &c. 9. Company with effeminate persons. Prov. 7. 25. Let not thine heart decline to her ways: wander thou not in her paths.
• V. To appoint some light or sheet-punishment for adultery, such as that Romish Synagogue doth. For this is nothing else, but to open a gap for other lewd persons, to run headlong into the like impiety.

The affirmative part.

Thou shalt preserve the chastity of thy neighbor.

Chastity is the purity of soul and body, as much as belongeth to generation. The mind is chaste, when it is free, or at the least, freed from fleshly concupiscence. The body is chaste, when it putteth not in execution the concupiscences of the flesh. 1. Thess. 4. • . This is the will of God, even your sanctification, and that ye should abstain from fornication. 4. That • very one of you should know how to possess his vessel in holiness and honor, 5. And not in the lust of concupiscence, even as the Gentiles, which know not God. 1. Cor. 7.34. The unmarried wom • n careth for the things of the Lord, that she may be holy both in body and spirit.

There are two especial virtues which preserve chastity, Modestie, and Sobriety. Modestie is a virtue which keepeth in each work an holy decorum, or comeliness: and it is seen, I. in the countenance and eyes, namely, when they neither express, nor excite the concupiscence of the heart. Job. 31.1. I made a covenant with mine eye, why then should I think on a maid? Gen. 24.64. Rebekah lift up her eyes, and when she saw Isaac, she lighted down from the camel. 65. So she took a veil, and covered her face. Prov. 1 • .13. She caught him, and kissed him, and with an impudent face said unto him, &c. II. In words: when a man's talk is decent, in speaking of such things, we cannot but be ashamed of. Gen. 4.1. Then Adam knew Heuah his wife: who, &c. Psal. 51.1. A Psalm of David, when the Prophet Nathan came unto him, after he had gone into Bathsheba. Isaiah 7.20. In that day shall the Lord shave with a razor that is hired, even by them beyond the river, by the King of Ashur, the head and the hair of the feet, and it shall consume the beard. Judge. 3.24. When he was gone out, his servants came: who seeing that the doors of the parlar were shut, they said, Surely he covereth his feet, (that is, he doth his easement) in his summer chamber. Again, a man's talk must be little and submiss Matth. 12.19. Behold my servant whom I have chosen, he shall not strive, nor cry, neither shall any man hear his voice in the streets. Prov. 10.19. In many words there cannot want iniquity: but he that refraineth his lips is wise. And it is a note of a strumpet to be a giglot, and loud tongued. Prov. 7.11. She is babbling and loud. In apparel, we must observe an holy comeliness. Tit. 2. • . The elder women must be of such behavior, as becometh holiness. Holy comeliness is that which expresseth to the eye the sincerity, that is, the godliness, temperance, and gravity either of man or woman. This decency will more plainly appear, if we consider the ends of apparel, which are in number five. 1. Necessity, to the ende that our bodies may be defended against the extremity of parching heat, and pinching cold. 2. Honesty, that that deformity of our naked bodies might be covered, which immediately followed the transgression of our first parents. 3. Commodity, whereby men, as their calling, work, and trade of life is different, so do they apparel themselves: and hence it is, that some apparel is more decent for certain estates of men, then other. 4. Frugality, when a man's attire is proportionable to his ability and calling. 5. Distinction of persons, as of sex, ages, offices, times, and actions. For a man hath his set attire, a woman hers, a young man appareled on this fashion, an old man on that. And therefore it is unseemly for a man to put on a woman's apparel, or a woman the man's. Deut. 22.5. The woman shall not wear that which pertaineth to the man, neither shall a man put on woman's raiment: for all that do so, are an abomination to the Lord thy God.

To set down precisely out of God's word what apparel is decent, is very hard: wherefore in this case, the judgment and practice of modest, grave, and sincere men, in every particular estate, is most to be followed, and men must rather keep too much within the bounds of measure, then to step one foot without the precincts. Concerning the purging of excrements of nature, care must be had, that they be cast forth into some separate and close place, and there also covered. Deut. 23.12. Thou shalt have a place without the host, whither thou shalt resort. 13. And thou shalt have a paddle among thy weapons, & when thou wouldest sit down without, thou shalt dignity therewith, and returning, thou shalt cover thine excrements. 14. For the Lord thy God walketh in the midst of the camp to deliver thee: therefore thine host shall be holy, that he see no filthy thing in thee, & turn away from thee. 1. Sam. 24.4. And he came to the sheep-coats by the way, where there was a cave, and Saul went in to cover his feet.

Sobriety is a virtue, which concerneth the usage of our diet in holiness. For the better observation thereof, these rules may serve: I. The chiefest at the banket, let him consecrate the meats to God, by saying grace. 1. Sam. 9.13. The people will not eat, till he (that is, Samuel) came, because he will bless the sacrifice: and then eat they, that be bidden to the feast. Mark. 6.39. He commanded thē to make them all sit down by companies upon the grass, &c. 41. And he took the five loaves and two fishes, and looked up to heaven, and gave thanks. Act. 27.35. When he had thus said, he (that is, Paul) gave thanks in the presence of them all, & when he had broken bread, he began to eat. II. It is lawful to furnish a table with store of dishes not only for necessity, but also for the good entertainment of a friend, and for delight. Luk. 5. 29. Levi made him (that is, Jesus) a great feast in his own house, where there was a great company of Publicans, and of other that sat at tabe with him. Psal. 104.15. He giveth wine that maketh glad the heart of man, & oil to make the face shine, & bread that strengtheneth man's heart. John. 12.2. There they made him a supper, and Martha served, but Lazarus was one of them that sat at table with him. 3. Then took Marie a pound of ointment of Spikenard, very costly, and anointed Jesus feet. III. Choose the lower room at a banquet, and rather then be troublesome, sit as the master of the feast assigneth thee. Luk. 14.7. He spake a parable to the guests, when he marked howe they chose out the chief rooms, and said, 8. When thou shalt be bidden of any man to a wedding, set not thyself down in the chiefest place, least a more honorable man then thou be bidden of him. 9. And he that bade both him and thee, come and say, Give this man room. 10. But go and sit down in the lowest room, that when he that bade thee, cometh, he may say unto thee, Friend, sit up higher. Prov. 25.5. Stād not in the place of great mē, &c. IV. Man must eat at due times, not at unseasonable hours. Eccl. 10.16. Woe be to thee, O land, whē thy Princes eat in the morning. 17. Blessed art thou, O land, when Princes eat in time. V. Man must eat and drink moderately, so that the body may receive strength thereby, & the soul be more fresh and lively, to perform the actions of godliness. Luk. 21. 34. Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness. Prov. 23.29. To whom is woe? &c. Even to them that tarry long at wine, to them that go and seek mixed wine. 3. Look not thou upon the wine when it is red, and when it showeth his color in the cup, and goeth down pleasantly, &c. Prov. 25.16. If thou hast found honey, eat that is sufficient for thee, least thou be over full, and vomit. Prov. 31.4. It is not for Kings to drink wine, nor for Princes strong drink. 5. Least he drink and forget the decree, and change the judgment of all the children of affliction. VI. We must then especially regard these things, when we eat at great men's tables. Prov. 23.1. When thou sittest to eat with a ruler, consider diligently what is before thee. 2. Put the knife to thy throat, if thou be a man given to thine appetite. 3. Be not desirous of his dainty meats: for it is a deceiveable meat. VII. Godly mirth at meat is tolerable. Act. 2.46. They did eat their meat together with gladness and singleness of heart. VIII. Table talk (according as occasion of talk is offered) must be such as may edify. Such was Christ's talk at the Pharisees table. Luk. 14. from th • 1. verse to the 16. verse. IX. See that after the banquet ended, the broken meat be not lost, but reserved. John 6.12. When they were satisfied, he said unto his Disciples, Gather up the broken meat which remaineth, that nothing be lost. X. At a feast leave somewhat. Ruth. 2.14. She did eat, and was sufficed, and left thereof.

Chastity is double: one of single life, another in wedlock. They that are single, must I. with great care keep their affections and bodies in holiness. Psal. 119. 9. Howe shall a young man purge his ways! by directing the same after thy word. 1. John. 2. 13. I write unto you fathers, because ye have known him, that is from the beginning. I write unto you young men, because ye have overcome that wicked one. 14. I write unto you babes, because ye have known the Father. Eccl. 12.1. Remember thy creator in the days of thy youth, whiles the evil days come not, nor the years approach, wherein thou shalt say, I have no pleasure in them. II. They must fast often. 1. Cor. 9.27. I beat down my body, and bring it into subjection, least by any means, after I have preached to others, I myself should be reproved. III. They must take heed they burn not in lust: for, 1. Cor. 7.9. It is better to marry then to burn.

Chastity in wedlock, is when the holy and pure use of wedlock is observed, Heb. 13.4. Marriage is honorable among all, & the bed undefiled: but whoremongers and adulterers God will judge. To preserve purity in wedlock, these cautions are profitable: I. Contracts must be in the Lord, and with the faithful only. Malac. 2.11. Judah hath transgressed, and an abomination is committed in Israel, and in Jerusalem: for Judah hath defiled the holiness of the Lord, which he loved, and hath married the daughter of a strange god. 1. Cor. 7.39. If her husband be dead she is at liberty to marry with whom she will, only in the Lord. II. Both parties must separate themselves in the time of a woman's disease, and at appointed fasts. Ezech. 18.6. 1. Cor. 7.5. Defraud not one another, except it be with consent for a time, that ye may give yourselves to fasting and prayer, and again come together, that Satan tempt you not for your incontinency. III. Wedlocke must be used rather to suppress, then to satisfy that corrupt concupiscence of the flesh, and especially to enlarge the Church of God. Rom. 13.14. Put on the Lord Jesus Christ, and take not care of the flesh to satisfy the lusts thereof. IV. It must be used with prayer and thanksgiving. 1. Tim. 4.3,4.

The Resolution.

Steal ] To steal, is properly to convey anything closely from another. Gen. 31. • 0. Jacob stole away the heart of Laban the Aramite. In this place it signifieth generally, to wish that which is another man's, to get it by fraud, and any way to impair his wealth.

The negative part.

Thou shalt neither be wanting to preserve, nor a means to hinder or hurt thy neighbors goods,

In this pl • ce these sins are forbidden:

• I. Inordinate living, whether it be in no • et calling, or idly, wherein by neglecting their duties, such persons misspend their time, goods, and revenues. 2. Thes. 2.11. We hear that there are some among you; which walk inordinately, and work not at all, but are busy bodies. Gen. 3.9. In the sweat of thy brows shalt thou eat thy bread, till thou return to the earth. 1. Tim. 5.8. If there be any that provideth not for his own, especially for them of his household, he denieth the faith, and is worse then an infidel.
• II. Vniust dealing, the which is either in heart, or deed. Vniust dealing in heart, is named covetousness. Matth. 15.19. Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, &c. Covetousness is idolatry. Eph. 5.5. We know that no covetous person, which is an idolatour, shall enter into the kingdom of Christ and of God. Yea, it is the very root of all evil. 1. Tim. 6. 9. The love of money is the root of all evil, which whilst some lusted after, they erred from the faith, and pierced themselves through with many sorrows.

Vniust dealing indeed is, in bargaining, or out of bargaining. Vniust dealing in bargaining, hath many branches. 1. Thes. 4.6. Let no man oppress, or deceive his neighbor in a bargain: for God is the avenger of such things.

• I. To sell, or bargain for that which is not saleable. Of this kind, I. Is the gift of the holy Ghost, which cannot be bought with money. Act. 8.18. When Simon saw, that through laying on of the Apostles hands, the holy Ghost was given, he offered them money, 16, Saying, give me also this power, that on whom soever I lay the hands, he may receive the holy Ghost. 20. Then Peter said unto him, Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money. II. Church goods are not saleable. Therefore it is not to be allowed, for men to fell or alienate them from the Church. Prov. 20.25. It is destruction for a man to devour that which is sanctified, and after the vows to inquire. Malac. 3.8. Church goods are the possessiō of the Lord. III. Whatsoever is unprofitable either to the Church, or common-weal, must not be sold.
• II. All coloured forgery & deceit in bargaining. Luk. 19.8. Zacchaeus stood forth, & said unto the Lord, Behold, Lord, the half of my goods I give to the poor: and if I have taken ought from any man by forged cavillation, I restore it four fold. This deceit is used, I. when men sel that, which is counterfeit, for good: as copper for gold, and mingle any ways bad with good, making show only of the good. Amos 8.4,5,6. Hear this, ye that swallow up the poor, saying, when will the new month be gone, &c. that we may sell the refuse of the wheat. II. When men falsify measures & weights. Deut. 25.13. Thou shalt not have in thy bag two manner of weights, a great and a small. 14. But thou shalt have a right and a just weight: a perfect, and a just measure shalt thou have. Levite. 10.35. Ye shall not do unjustly in judgment, in line, in weight, or in measure. 36. Ye shall have just balances, true weights; a true Epha, and a true Hin. Amos 8.4. Hear this, ye that say, When will the Sabbath be gone, that we may sell corn, and make the Epha small, and the shekel great, and falsify the weights by deceit.
• III. When the buyer concealeth the goodness of the thing, or the seller the faults of it, and blindfoldeth the truth with counterfeit speeches. Matth. 7. 12. Whatsoever ye would that men should do to you, even so do to them: for this is the Law and the Prophets. Prov. 20.14. It is naught, it is naught, saith the buyer: but when he is gone apart, he boasteth.
• IV. When in buying and selling the people are oppressed. And this is, 1. When the just price of things is raised. For in bargaining, it is not lawful to purse one penny, without the giving of a pennyworth. 2. Sale upon a set day, which is, when day is given, that the price may be enhanced. For what is this, I pray you, but to sell time, and to take more of our neighbor, then right? 3. To engross, which is to buy up all of one commodity into thine own hands, that when no other hath any of the same, thou mayest sell it at thine own price. 4. To become bankcrupt, that thou mayest be enriched by the damages, and goods of other men. 5. Not to restore that, which was lent to one, pledged to him, or found by him. Ezech. 18.7. Neither hath oppressed any, but hath restored the pledge to his debt • : he that hath spoiled none by violence, &c. 6. To delay any kind of restitution, from one day to another. Prouerb. 3. 28. Say not to thy neighbor, Depart, and come again, tomorrow I will pay you, when thou mayest do it then. Psal. 37.21. The wicked man boroweth, and payeth not again, but the righteous is merciful, and lendeth. 7. To practice usury. Psal. 15.5. Which hath not put his money to usury. Exod. 22. 25. If thou lendest money to my people, to the poor man which dwelleth with thee, be not to him as an usurer, lay not usury upon him.

Usury is a gain exacted by covenant, above the principal only in lue, and recompense of the lending of it. Usury being considered as it is thus described, is quite contrary to God's word, and may very fitly be termed biting lucre. Exod. 22.14. If any man hath borrowed any-thing of another, whatsoever is hurt or dieth, if the owner of the thing be not present, let him be recompensed. 15. If he be present, recompense him not: if it be hired for a price, it is sold for the same price. Ezek. 18.8. He hath not given to usury, neither hath taken increase. 2. Cor. 8.13. Neither is it that other men should be eased, and you grieved, 14. But upon like condition at this time, your abundance supplieth their lack; that also their abundance may be for your lack: that there may be equality.

And this usury, positive laws do not only restrain, but not allow. Quest. Is it not lawful to take at some time above the principal? Answer. Yes surely, with these conditions: I. If a man take heed that he exact nothing, but that which his debtor can get by good and lawful means. II. He may not take more then the gain, nay not all the gain, nor that part of the gain which drinketh up the living of him that useth the money. III. He must sometimes be so far from taking gain, that he must not require the principal, if his debtor be by inevitable and just casualities brought behind, and it be also plain that he could not make, no not by great diligence, any commodity of the money borrowed. The reasons why a man may take sometimes above the principal, are; 1. That which the debtor may give, having himself an honest gain besides, and no man any ways endomaged, that the creditor may safely receive. 2. It is convenient, that he which hath money lent him, and gaineth by it, should show all possible gratitude to him, by whose goods he is enriched. 3. It is often for the benefit of the creditor, to have the goods in his own hands which he lent.

Object. Money is not fruitful, therefore it is unlawful to receive more then we lent out. Answ. Albeit money in it self be not fruitful, yet it is made very fruitful by the borrowers good use, as ground is, which is not fruitful except it be tilled.

Last of all, when a man detaineth the laborers wages. I am. 5.4. Behold, the hire of the laborers (which have reaped your fields, which is of you kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts.

Vniust dealing out of bargaining, is likewise manifold: I. To pronounce false sentence or judgment for a reward, either proffered, or promised. Isaiah 1. 23. Thy Princes are rebellious, and companions of thieves: everyone loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the widows cause come before them. This is the Lawyers and Judges sin. II. To feed, or clothe stout and lusty rogues or beggars. 2. Thess. 3.10. When we were with you we enjoined you this, that if any would not labor, the same should not eat. What then think you, must those licensed rogues and beggars by authority, I mean all idle Monks and Abby-lubbers have? Socrates in the Tripartite history, saith plainly, that that Monk which laboreth not with his hands, is no better then a thief. III. Gaming for money and gain. For thou mayest not enrich thyself by impoverishing thy brother. This gaming is worse far then usury, and in a short while will more enrich a man.

IV. To get money by unlawful arts: such are Magicke, Judicial Astrology, Stage-plays, and such like. Eph. 4. 28. Let him that hath stolen, steal no more, but rather let him labor, working with his own hands the thing that is good, that he may give unto him that hath need. Deut. 18.11. Eph. 5.3. 1. Thess. 5.22. Abstain from all appearance of evil. V. To filch or pilfer the least pin, or point from another. Mark. 10. 19. Thou shalt not steal, thou shalt not hurt any man. Rom. 3.8. And (as we are blamed, and as some affirm that we say) why do we not evil, that good may come thereof? whose damnation is just. VI. To remove ancient bounds. Prov. 22. 28. Thou shalt not remove the ancient bounds which thy fathers have made. Hos. 5. 8. The Princes of Judah are like them which remove the bounds. VII. To steal other men's servants, or children, to commit sacrilege, or robbery. 1. Tim. 1. 10. To whoremongers, buggerers, and menstealers. Josh. 7.19. Achan's theft. 1. Cor. 6.10. Neither thieves, nor covetous persons, nor robbers, &c. shall inherit the kingdom of God. For robberies, these sorts of men especially are famous: Thieves by the Queens high ways, Pirates upon the seas, Soldiers not content with their pay, and whosoever they be, that by main force take that which is none of their own. Luk. 3.14. The soldiers asked him, saying, What shall we do? he said, Do violence to no man, neither accuse any man falsely, and be content with your wages. VIII. To conspire with a thief, whether by giving advice how he may compass his enterprise, or by concealing his fact, that he be not punished. Prov. 29.24. He that is partaker with a thief, hateth himself, and he that heareth cursing, and discovereth it not.

The punishment of theft, may at the discretion of the Judge be sometimes aggravated, as he seeth the quality of the offense to be. Therefore thieves sometimes are punished with death.

Now if any man object, that the Judicial law of God, doth only require the restitution thereof fourfold for such an offense: I answer, that the civil Magistrate, when he seeth someone, or many offenses to increase, he may by his authority increase the civil punishment due to that sin. Now it is manifest, that the sin of theft is far more grievous in our Common-weal, then it was among the Jews. For first the inhabitants of this common-weal, are generally by many degrees poorer then the Jews were: therefore to steal a thing, but of some small value, from one in this country, doth more endamage him, then a thing of great value would have done the Jews.

Again, the people of this country are of a more stirring and fierce disposition: the which maketh thieves to be more outrageous, with their robberies joining violence, and the disturbance of the public tranquility of the country whereof more r • gard ought to be had, then of one private man's life.

The affirmative part.

Thou shalt preserve and increase thy neighbors goods.

To this are required these that follow:

• I. A certain calling: wherein every man, according to that gift which God hath given him must bestow himself honestly, to his own and neighbors good. 1. Cor. 7. 24. Let every man wherein he was called, therein abide with God. Eph. 4.28. 1. Pet. 4.10. According as every man hath received a gift, so let him administer to another, that ye may be good dispensers of the manifold graces of God. Galat. 5.13. In love serve one another.

• II. The true use of riches, and all the goods a man hath: to which belong two virtues; Contentation, and Thriftinesse.

  Contentation is a virtue, whereby a man is well pleased with that estate, wherein he is placed. 1. Tim. 6.6. Godliness is great gain, with a contented mind: 7. For we brought nothing into the world, neither shall we carry anything out of the world. But, having food and raiment, let us be content. Philip. 4.11. I have learned in whatsoever state I am, therewith to be content. 12. I can be abased, and I can abound, everywhere in all things I am instructed, both to be full, and to be hungry, and to abound, and to have want. Math. 6.11. Give us this day our daily bread. Heb. 13. 5. Let your conversation be without covetousness, and be content with the things which you have: for he saith, I will not forsake thee, nor leave thee.

  Thriftinesse or frugality, is a virtue, whereby a man carefully keepeth his goods which he hath gotten, and imploieth them to such uses, as are both necessary and profitable. Prov. 5.15. Drink the water of thy cesterne, and of the rivers out of the middes of thine own well. 16. Let thy fountains flow forth, and the rivers of waters in the streets. 17. Let them be thine own, yea, thine only, and not the strangers with thee. Prov. 21. 5. The thoughts of the diligent do surely bring abundance. 17. He that loveth pastime, shall be a poor man, and he that loveth wine and oil shall not be rich. Prov. 12.27. The deceitfullman roasteth not that which he hath taken in hunting: but the riches of the diligent are precious. John. 6.12.

• III. To speak the truth from the heart, and to use an harmless simplicity in all affairs. Psal. 15.2. He that walketh uprightly, and worketh righteousness, he that speaketh the truth in his heart. Gen. 23.15. Ephron said to Abraham, The land is worth four hundredth shekels of silver, what is that between me and thee? bury therefore thy dead. 16. So Abraham hearkened to Ephron, and Abraham weighed to Ephron the silver, which he had named in the audience of the Hittites, even four hundredth shekels of currant money among merchants, &c.
• IV. Just dealing. 1. Thess. 4.6. Of this there are many kinds:
  • I. In buying and selling, in setting and hiring of Farms, tenements, lands: in merchandise, and all manner of commodities, men must rack nothing, but keep a just price. A just price is then observed, when as the things prized, and the price given for them, are made equal, as near as may be. For the observation of this equality, these four rules are to be considered: for by them all bargains must be ordered. I. There must be a proportion and equality in all contracts: the which will then be, when as the seller doth not value the thing, only according to his own pains, and cost bestowed upon it, but also seeth what profit it may be to the buyer, and in what need he standeth of it. Levite. 25.14. When thou sellest ought to thy neighbor, or buyest ought at his hands, ye shall not oppress one another: 15. But according to the number of the years after the Jubiliee, thou shalt buy of thy neighbor. Also according to the number of years of thy revenues, he shall sell unto thee. • 6. According to the number of years thou shalt increase the price thereof: and according to the fewness of years, thou shalt abate the price of it: for the number of fruits doth he sell unto thee. II. They must be squared according to the law of nature, the sum whereof Christ propoundeth in these words: Whatsoever ye would that men should do to you, do the same unto them. III. The bond of nature must be kept, which bindeth him that receiveth a benefit, and maketh a lawful gain of another man's goods, that he being once enriched, shall make a proportionable and natural recompense, even above the principal. IV. Men must communicate and make use of their goods, with that cauent which Paul giveth. 2. Cor. 8.13. not so to bestow them, as that others may be eased, and they grieved: or contrariwise.
  • II. Men must make • ale of such things, as are in their kind substantial, and profitable.
  • III. They must use just weights and measures Deut. 25.13. Thou shalt not have in thy bag two manner of weights, a great and a small: but thou shall • have a right and just weight, a perfect and just measure shalt thou have. Ezech. 55.10. Ye shall have just balances, a true Ephah, and a true Bath. Mich. 6.11. Shall I justify the wicked balances, and the bag of deceitful weights?
  • IV. He that hireth anything, must not only pay the appointed hire, but make that which he hired good, if ought but good come unto it, by his default. Exod. 22.14,15. If a man borrow anything of his neighbor, and it be hurt, he shall surely make it good, &c.
  • V. The pledge or pawn ought to be redeemed, and if it be of important necessity, as that which preserveth the life of our neighbor, it must be restored to him in continently. Exod. 22. 26. If thou take thy neighbors raiment to pledge • thou shalt restore it again before the sun go down: for that is his covering only. Deut. 24.6. No man shall take the nether or upper millstone to pledge • for this gage is his living. Neither may a man in a pledge be his own caruer, but he must take such an one as is offered. Deut. 34.1 • . When thou shalt ask again of thy neighbor anything lent, thou shalt not go into his house to fetch his pledge. 11. But thou shalt stand without, and the man that borrowed it of thee, shall bring the pledge out of the doors unto thee. 12. Furthermore, if it be a poor body, thou shalt not sl • epe with his pledge. 13. But shall • restore him the pledge, &c.
  • VI. To become surety only for men that are honest, & very well known: and that warily, with much deliberation. Prov. 11. 15. He shall be sore vexed that is surety for a stranger. And he that hateth suretyship is sure. Prouerb. 17. 18. A man destitute of understanding toucheth the hand, and becometh surety for his neighbor. Prov. 22. 26. But if it be so that a man hath entangled himself by suretyship, the best way is to crave his creditors favor, by his own humble suit, and the instant request of his friends. Prov. 6. 1. My son, if thou be surety for thy neighbor, and hast stricken hands with the stranger. 2. Thou art snared with the words of thine own mouth. 3. Do this now, my son, and deliver thyself, seeing thou art come into the hand of thy neighbor, go, and humble thyself, and solicit thy friends. 4. Give no sleep to thine eyes, nor slumber to thine eye liddes. 5. Deliver thyself, as a Do from the hand of the hunter, and as a bird from the hand of the fouler.
  • VII. All just covenants and promises, though they be to our hindrance, must be performed. For a promise doth bind, if it be lawful, so far forth as he will, unto whom we make the promise. Psal. 15. 4. Which sweareth to his hurt, and changeth not. Prov. 25.14. A man that boasteth and keepeth not promise, is like clouds and wind without rain. Judge. 1.24. The spies saw a man come out of the city, and they said unto him, Shew us, we pray thee, the way into the city, and we will show thee mercy. 25. And when he had shown them the way into the city, they smote the city with the edge of the sword, but they let the man and all his household depart. Therefore if after promise made, he either see that he shall be endamaged thereby, or hindered in the performance of his promise, he may crave release, and if it be granted, accept of it.
  • VIII. To lend that we do, freely. Luk. 6.35. Lende, looking for nothing again, and your reward shall be great. And when we borrow, we must be careful to make restitution, even, if need be, with the sale of our own goods. 2. King. 4.2, 3, 4, 5, 6, 7. Here the wife of the sons of the Prophets selleth her oil which God sent by the hand of Elisha, to pay her creditor.
  • IX. To restore that, which is committed to our custody without delay. Math. 21.41. He will destroy the evil husbandmen, & let out his vineyard to others, which shall deliver him the fruits in their season. Prouerb. 3.28. But if such a thing be lost, not by our default, we are not urged to repay it. Exod. 22.7. If a man deliver his neighbor money, or stuff to keep, and it be stolen out of his house, if the thief be found, he shall pay the double. 8. If the thief be not found, then the master of the house shall be brought before the Judges, to swear whether he have put his hand to his neighbors goods or no.
  • X. That which a man findeth, is to be kept in his own hand, if the true owner cannot be heard of: but if he be, he must restore it. Deut. 22.1. Thou shalt not see thy brothers ox, nor his sheep go astray, and withdraw thyself from them, but shalt bring them again unto thy brother. 2. If he be not near unto thee, or thou know him not, thou shalt bring it into thine house, and it shall remain with thee, until thy brother seek after it, then shalt thou deliver it to him again. 3. So shalt thou do with all lost things.
  • XI. To get our own, we may, if we cannot do otherwise, sue our neighbor in law. But we must follow our suites in an holy manner, and with these circumstances. I. In all suites, we must not do anything, that may prejudice the profession of Christian religion. Therefore all suitors in law, offend, when they trust more in man, then in God, and make their religion a jest to worldlings, partly by striving about things of small importance: and partly by not admitting any conditions of reconciliation. 1. Cor. 6.1. Dare any of you, having business against another, be judged under the unjust, and not under the Saints? II. Law must be the last remedy, as a desperate medicine is the last remedy the Physician useth. We must assay all means possible, before we use this, especially to a brother. 1. Cor. 6.7. There is utterly a fault among you, because ye go to law one with another: why rather suffer ye not wrong? why rather sustain ye not harm? III. In all suites of law, we must be mindful of the law of charity, and not so much endeavor to maintain our own right, as to recall our brother, which erreth, into the right way.

The Resolution.

Thou shalt not bear ] That is, answer when thou art asked before a Judge. Deutr. 19.17. Then both the men which strive together, shall stand before the Lord, even before the Priests and the Judges which shall be in those days. 18. And the Judges shall make diligent inquisition, and if the witness be found false, and hath given false witness against his brother.

Witness ] By a figure signifieth every word, whereby the credit and estimation of our neighbor is either impaired or diminished.

The negative part.

Thou shalt not diminish or hurt the good name and estimation of thy neighbor.

Here is forbidden:

• I. Envy, disdain of others, desire of a man's own glory. 1. Tim. 6.4. He is puffed up, and knoweth nothing, but doteth about questions, and strife of words, whereof cometh envy, strife, railings. 1. Pet. 2.1. Wherefore, laying aside all malicioiusness, and envy and all guile, and evil speaking. Math. 21.15. But when the chief Priests and Scribes saw the marueiles that he did, and the children crying in the Temple, and saying, Hosanna the son of David, they disdained.
• II. Evil suspicions. 1. Tim. 6.4. 1. Sam. 17.28. And Eliab his eldest brother heard when he spake unto the men, and Eliab was angry with David, and said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the malice of thine heart. Act. 28.4. Now when the Barbarians saw the worm hang on his hand; they said among themselves. This man surely is a murderer, whom though he hath escaped the sea, yet vengeance hath not suffered to live. Here are condemned, hard censures and sinister judgments against our neighbor. Matth. 7. 1. Judge not; that ye be not judged. 2. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. These judgments which Christ forbiddeth, are private and reproachful or slanderous judgments: namely, when either a good or an indifferent action is interpreted to the worse part: or when a light offense is made heinous through evil will, without all desire either to amend, or to cover the same. Act. 2.13. And other mocked and said, They are full of new wine. 14. But Peter standing with the eleven, lift up his voice, and said unto them, Ye men of Judea, and all ye that inhabit Jerusalem, be this known unto you, and hearken unto my words; 15. For these are not drunken, as ye suppose, since it is but the third hour of the day. 1. Sam. 1.13. For Hannah spake in her heart, her lips did move only, but her voice was not heard, therefore Eli thought she had been drunken. But we must know that there are three kinds of judgments which are not forbidden by this commandment of Christ. The first is, the ministry of the Gospel, which judgeth & reproveth sin. The second is, the judgment of the Magistrate. The third is, the judgment of a friend admonishing us: as when he saith, Abstain from the company of such a man, for I know him to be a drunkard, &c.
• III. A relation of the bare words only, and not of the sense and meaning of our neighbor. Math. 26.59. Now the chief Priests, and the Elders, and all the whole Council, sought false witness against Jesus, to put him to death. 60. But they found none, and though many false witnesses came, yet found they none: but at the last came two false witnesses. 61. And said, This man said, I can destroy the Temple of God, and build it in three days. Indeed Christ said some such thing in words, as appeareth, John. 2.19. Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up again.
• IV. A lie, whereby every falsehood with purpose to deceive is signified, whether in words, or in deeds, or concealing the truth, or any other way whatsoever; be it for never so great a good to our neighbor.
• V. To pronounce unjust sentence in judgment, to rest in one witness, to accuse another wrongfully, to bewray a man's cause by collusion. 1. King. 21.12. They proclaimed a fast, and set Nabaoth among the chief of the people. 13. And there came two wicked men, and sat before him, and the wicked men witnessed against Nabaoth in the presence of the people, saying, Nabaoth did blaspheme God and the King: then they carried him away out of the city, and stoned him with stones that he died. Deut. 17.6. At the mouth of two or three witnesses shall he, that is worthy of death, die: but at the mouth of one witness he shall not die.
• VI. Openly to raise forged and hurtful tales and reports of our neighbor, or privily to devise the same. Rom. 1.29. Whisperers. 30. Backbiters, haters of God, proud, boasters, inuenters of evil things. Levite. 19.16. Thou shalt not walk about with tales among thy people, thou shalt not stand against the blood of thy neighbor: I am the Lord. 1. Tim. 5.13. And likewise also being idle, they learn to go about from house to house: yea, they are not only idle, but also pratlers and busibodies, speaking things which are not comely. To spread abroad flying tales, or to fain and add anything unto them. Prov. 26.20. Without wood the fire is quenched, and without a talebearer strife ceaseth. 21. As a coal maketh burning coals, and wood a fire, so the contentious man is apt to kindle strife. 22. The words of a talebearer are as flatterings, and they go down into the bowels of the belly. 2. Cor. 12.20. For I fear least when I come, I shall not find you such as I would, and that I shall be found to you such as I would not, and least there be strife, envying, wrath, contentions, backbitings, whisperings, swellings, and discord among you. To receive or believe those tales which we hear of others. Exod. 23.1. Thou shalt not receive a false tale, neither shalt thou put thine hand with the wicked, to be a false witness. 1. Sam. 24.10. And David said to Saul, Wherefore givest thou an ear to men's words, that say, Behold, David seeketh evil against thee?
• VII. To accuse our neighbor, for that which is certain & true, through hatred, and with intent to hurt him. 1. Sam. 22.9. Then answered Doeg the Edomit • (who was appointed over the servants of Saul) and said, I saw the son of Jesse when he came to Nob, to Abimelech the son of Ahitub, 10. Who asked counsel of the Lord for him, and gave him victuals, and he gave him also the sword of Goliath the Philistim. Of this deed David thus speaketh. Psal. 52.1. Why boastest thou thyself in thy wickedness, O man of power? the loving kindness of the Lord endureth forever. 2. Thy tongue imagineth mischief, and is like a sharp razor, that cutteth deceitfully. 3. Thou doest love evil more then good: and lies, more then to speak the truth. 4. Thou lovest all words that may destroy, O deceitful tongue.
• VIII. To open or declare our neighbors secret to any man, especially, if he did it of infirmity. Mat. 18.15. Moreover, if thy brother trespass against thee, go and tell him his fault between thee and him alone: if he hear thee, thou hast won thy brother. Pro. 11.13. He that goeth about as a slanderer, discovereth a secret: but he that is of a faithful heart, concealeth a matter.

• IX. All babbling talk and bitter words. Eph. 5.3. But fornication and all uncleanness, let it not be once named among you. 4. Neither filthiness, neither foolish talking, neither jesting, which are not comely, but rather giving of thanks. John. 9.34. They answered and said unto him, Thou art altogether borne in sins, and doest thou teach us? so they cast him out. This jesting, or as it is now termed, wit, which Aristotle the Philosopher maketh a virtue, is by Paul the Apostle accounted a vice: and that not without cause; I. Such quipps as sting others, though they be a great pleasure for some to hear, yet are they very offensive to such as are so girded. II. It is very hard to make Christian both godliness and gravity to agree with such behavior.

  Object. But salt and tart speeches are vsull in the scriptures, 1. King. 18. 27. Elijah mocked the Priests of Baal. Esa. 14.9. Answer. Such speeches are not spoken to please others, but are sharply deuounced against God's enemies to his glory.

• X. Flattery, whereby we praise our neighbor above that, we know in him. Prov. 27.6. The wounds of a lover, are faithful, but the kisses of an enemy are to be shunned. 14. He that praiseth his friend with a loud voice, rising early in the morning, it shall be counted to him as a curse. Act. 12.22. And the people gave a shout, saying, The voice of God, and not of man. This is a grievous sin in the ministers of the word. 1. Thess. 2.5. Neither did we ever use flattering words, as ye know, nor coloured covetousness, God is record. Ier. 6.13. For from the least of thē, even unto the greatest of them, everyone is given unto covetousness, and from the Prophet, even unto the priest, they all deal falsely. 14. They have healed also the hurt of the daughter of my people with sweet words, saying, Peace, peace, when there is no peace. Rom. 16.18. For they that are such, serve not the Lord Jesus Christ, but their own bellies, and with fair speech and flattering, deceive the hearts of the simple.
• XI. Foolish and over confident boasting. Prov. 27.1. Boast not thyself of tomorrow, for thou knowest not what a day may bring forth. 2. Let another praise thee, and not thine own mouth, a stranger and not thine own lips.
• XII. To accuse, or witness against one falsely. 1. King. 21.13. Naboth blasphemed God and the king.

The affirmative part.

Preserue the good name of thy neighbor. Eccles. 7.3. A good name is better then a good ointment.

Here is commanded:

• I. A rejoicing for the credit and good estimation of thy neighbor. Gal. 5.22. But the fruit of the spirit, is love, joy, peace, gentleness. Rom. 1.8. First I thank my God through Jesus Christ, for you all, because your faith is published throughout the whole world.
• II. Willingly to acknowledge that goodness we see in any man whatsoever, and only to speak of the same. Tit. 3.2. That they speak evil of no man, that they be no fighters, but soft, showing all meekness to all men. Moreover, we must with all desire, receive and believe reports of our neighbors good. Act. 16.1. Then came he to Derbe and Lystra, and behold, a certain Disciple was there, named Timothy, a woman's son which was a Iewesse, & believed, but his father was a Grecian. 2. Of whom the brethren which were at Lystra & Iconium, reported well. 3. Therefore Paul would that he should go forth with him, and took and circumcised him. Notwithstanding, this must so be performed of us, that in no wise we approve and allow of the vices and faults of men. 2. Chron. 25.2. And he did uprightly in the eyes of the Lord, but not with a perfect heart. And chap. 27.2. And he did uprightly in the sight of the Lord according to all that his father Uzziah did, save that he entered not into the temple of the Lord, & the people did yet corrupt their ways.

• III. To interpret a doutfull evil, to the better part. Cor. 13.5. Love thinketh not evil. 7. It believeth all things, it hopeth all things. Gen. 37.31. And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood. 32. So they sent that parti-coloured coat, and they brought it to their father, and said, This have we found, see now, whether it be thy sons coat or no. 33. Then he knew it, and said, It is my sons coat, a wicked beast hath devoured him, Joseph is surely torn in pieces.

  And here observe the religiō of that Joseph, which was betrothed to Mary, who when he saw that Mary was with child, was readier to conclude that before her betroathing she was with child by committing fornication, then after by committing adultery. Mat. 1.19. But for all this, men must not be too too credulous, or light of belief. John. 2.24. But Jesus did not commit himself unto them • because he knew them all.

• IV. Not to believe an evil report, running abroad amongst the common people, by the whisperings of talebearers, as it were, by conduit pipes. Psal. 15.3. He that slandereth not with his tongue, nor doth evil to his neighbor, nor receiveth a false report against his neighbor. Ierem. 40.14. And they said unto him, Knowest thou not, that Baalis the king of the Ammonites, had sent Ishmac • the son of Nethaniah, to slay thee? but Gedaliah the son of Ahikam, believed him not. 16. But Gedaliah the son of Ahikam, said unto Jonathan, the son of Kareah, thou shalt not do this thing, for thou speakest falsely of Ishmael. But we ought also to be angry at such whisperings. Pro. 25.23. As the North wind driveth away the rain, so doth an angry countenance the slandering tongue.
• V. To keep secret the offense of our neighbor, except it must of necessity be revealed. Prov. 10.12. Hatred stirreth up contention: but love covereth all trespasses. Mat. 1.19. Then Joseph her husband being a just man, and not willing to make her a public example, was minded to put her away secretly.

A man would suppose, that by this means, we should be partakers of other men's sins. But we must know, that we ought to conceal our neighbors imperfections, least he should be provoked to offense: yet in the mean season, he must be admonished that he may amend. Gal. 6.1. I am. 5.19. Brethren, if any of you have erred from the truth, and some man hath converted him. 20. Let him know; that he which hath converted the sinner from going astray out of his way shall save a soul from death, and shall hide a multitude of sins.

But if the sin which is concealed, cannot thereby be taken away, then must we in love and charity, declare the same to those, which may remove and amend the same. Gen. 37.2. When Joseph was seventeen yere old, he kept sheep with his brethren, and the child was with the sons of Bilhah, and with the sons of Zilpah, his fathers wives: and Joseph told unto their father, their evil sayings. 1. Cor. 1.11. For it hath been declared unto me, my brethren, of you by them that are of the house of Chloe, that there are contentions among you. Mat. 18.16. But if he hear thee not, take with thee one or two, that by the mouth of two or three witnesses, every word may be confirmed.

To get a good name and estimation amongst men, and to keep the same, when we have gotten it. Phil. 4.8. Furthermore, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, if there be any praise, think on these things. A good name is gotten, 1. If we, seeking the kingdom of God before all things, do repent us of all our sins, and with an earnest desire, embrace and follow after righteousness. Prov. 10.7. The memorial of the just shall be blessed: but the name of the wicked shall rot. Mar. 14.9. Verily I say unto you, wheresoever this Gospel shall be preached throughout the whole world, this also, that she hath done, shall be spoken of in remembrance of her. 2. We must have a care both to judge, and speak well of others. Mat. 7.2. With what judgment ye judge, ye shall be judged. Eccl. 7.23. Give not thine heart also to all the words that men speak, least thou do hear thy servant cursing thee. 24. For oftentimes also thine heart knoweth • that thou likewise hast cursed others. 3. We must abstain from all kind of wickedness: for one only vice or sin, doth obscure and darken a man's good name. Eccles. 10.1. Dead flies cause to stink, and putrefy the ointment of the Apothecary: so doth a little folly him that is in estimation for wisdom, and for glory. 4. We must in all things earnestly seek for the glory of God only, and not our own. Matth. 6.5. And when thou prayest, be not as the hypocrites, for they love to stand and pray in the Synagogues, and in the corners of the streets, because they would be seen of men: verily I say unto you • they have their reward. 6. But when thou prayest, enter into thy chamber; and when thou hast shut thy door, pray unto thy father which is in secret, and thy father which seeth in secret, shall reward thee openly.

But if • when we seek the glory of God, honest and godly men do praise and testify well of us, we must not despise this their testimony and commendation: & although they never praise us nor testify of us at all, yet must we take it in good part. 2. Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we have had our conversation in the world, & most of all to you wards. And chap. 10.13. But we will not rejoice of things which are not within our measure, but according to the measure of the line, whereof God hath distributed to us a measure, to attain even unto you. Psal. 16.5. The Lord is the portion of mine inheritance, and of my cup: thou shalt maintain my lot. 6. The lines are fallen unto me in pleasant places: yea, I have a fair heritage. 1. Cor. 1.31. He that rejoiceth, let him rejoice in the Lord.

The Resolution.

Couet ] The cogitation or motion of the heart, is of three sorts. The first is, some glancing or sudden thought, suggested to the mind by Satan, which suddenly vanisheth away, and is not received of the mind. This is no sin. For it was in Christ, when he was tempted by the devil. Matth. 4. v. 1. The second is, a more permanent thought or motion, the which, as it were, tickleth & inueigleth the mind with some inward joy. The third is, a cogitation drawing from the will and affection, full assent to sin. We are to understand this commandment of the second sort of motions only, not of the first, or of the last, to which the five former commandments do belong.

Now then to covet, is to think inwardly, and also to desire anything, whereby our neighbor may be hindered, albeit, there ensue no assent of the will, to commit that evil. For the very Philosophers condemn covetousness of the very heart, and Ciuilians disallow a purpose only to do evil, if it be conjoined with a manifest deliberation. And as for the concupiscence in this place forbidden we may well think it is more close and secret, because S. Paul a doctor of the law was altogether ignorant of it. Rom. 7.7. I had not known lust, except the Law had said. Thou shalt not lust. Again, if that concupiscence immediately going before the consent, were not prohibited in this place, there must be a great confu • ion in the decalogue. For the seventh commandment forbiddeth some kind of coveting of our neighbors wife.

Hou • e ] The commandment is illustrated by an argument drawn from the distribution of the objects of concupiscence; whence it is apparent, that only evil concupiscence is condemned in this place. Coloss. 3.5. For there is a good concupiscence or desire: as of meat and drink, and that of the spirit. Gal. 5.17. The spirit lusteth against the flesh.

The negative part.

Thou shalt not covet that which is thy neighbors.

Here are prohibited:

• I. Concupiscence it self, namely, original corruption, in as much as it is hurtful to our neighbor. I am. 1.14.
• II. Each corrupt and sudden cogitation & passion of the heart, springing out of the bitter root of concupiscence. Gal. 5.17. The flesh lusteth against the spirit. Luk. 10.27. Thou shalt love the Lord with all thy soul. To this place appertaineth Satan's suggestion, if after the first offer it be entertained and received in the closet of the heart.
• III. The least cogitation and motion, the which, though it procure not consent, delighteth and tickleth the heart. Of this kind are these foolish wishes: I would such an house were mine, such a living, such a thing, &c. And hitherto may we refer all unchaste dreams, arising from concupiscence.

The affirmative part.

Couet that only, which is available to thy neighbor.

Here are commended:

• I. A pure heart towards our neighbor. 1. Tim. 1.5. The end of the commandment is love, out of a pure heart, a good conscience and faith unfeigned.
• II. Holy cogitations and motions of the spirit. Paul prayeth, 1. Thess. 5.23. that the Thessalonians may be holy, not only in body and soul, but also in spirit. Eph. 4.23.
• III. A conflict against the evil affections and lusts of the flesh. Rom. 7.22. I rejoice in the law of God, in regard of the inward man. 23. But I see another Law in my members, rebelling against the Law of my mind, and making me captive to the law of sin, which is in my members. 24. Miserable man that I am, who shall deliver me from this body of death? 2. Cor. 12.7, 8, 9.