r^:^'r^l
Srom f ^e feifirari? of
(ptofcBBox ^amuef (Qliffer
in (gtemor)? of
3ubge ^amuef (Bltffer QSrecftinribge
(Jpresenfeb fij?
^amuef (ttltffer QBrecfeinribge feong
to f 5e feiBmri? of
Qprincefon C^eofogtcaf ^eminarj
COLLECTION OP PURITAN AND
ENGLISH THEOLOGICAL LITERATURE
LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON, NEW JERSEY
■; \
\
i
Digitized by tine Internet Archive
in 2013 with fund/ng from,
Princeton Theological Seminary Library
http://archive.org/details/expmoraOOweem
-^f^ £Uf>^1>^^- J&r^^ir-^jJ^^
mr.:
EXPOSITION
OF THE
M OR ALL LAW,
OR TEN
COMMANDEMENTS
OF ALMIGHTIEGOD,
Set dovvne by way of
EXERCITATIONS.
Wherein is contained an explanati-
on ofdiverfe Queftions and Pofitions
for the right underf^anding thereof.
Together with an explication of thefe Scriptures
which depend upon , or belong unto every
ooe of the Comtnandemcnts-
All which are cleared out of the original! languages, the
cuftotncs of the lewcSjand the diftindions of ihe Schoolemen.
(^onfidera ($' inveniet.
By tohn Wttmfe^ o^Latlmker in Scot had. Preacher of Cbrifts Gofpell.
LONDON.
Printed by T, Cotes for Tohn'Bd/amie, and are to be fold at Ws fliop at the figne
of the three Golden Ly J ftt in Cornehill.neerethe Rojall ExehMugt.i6^i.
m^wmm ^ "
TO
T HE RIGHT HON O^,
R AB LE, J^MES EARLE OF
Carlilc, Vifcount Doncafter^ Baron
of Salcy,onc of bis Majcftics Privic
Counfcll, Gentleman of his Bed-
chainber,and Knight of che moll
Noble order of the Gaiter.
Right Honorablei
^1^^^^^?^^ Hen Uielfracl ices were tra-
velling through the vviL
derncile co Qamctn^ihthoxd
gave them three guides J ^fo-
JeSy Aaron y 2LiA yitrlim '^ of
thole three guides Miriam
wasthemeaneft- fiie wasawoman^thein-
firmcrfexe, andlLe murmured firfl^aainft
Mofts^ therefore llie was flricken with Icpro*
fie: Jeiron was their fecond guidc;, but in
fomethiiigs hce proved a blinde guide to
them^ for hee fctup a golden calfe before
them : Mofis was their third guide, 'but
hee could not brinachem to Canaan, it was
a 2 Jojhua '
TheEpiJlli
Jojhm who brought them to their reft. So
there are three guides which diredmen in
this worlds firfi: corrupt nature, or naturnnon
fufcitata^that k^ nature not wakened or ftirred
up by learning-this guide is but like unto Mi-
riam^ and oftentimes it murmureth againft
Mofes, the law of God. The fecond guide is
ratio jufcitata, reafon wakned and ftirred up^
and Tomewhat refined by learning and hu-
n^aineicicnces^yct it is buta blindeguide^and
oftentimes- it murmureth , and rcpineth a-
gainft Mojes as well as leprous M/>/^m. The
third guide which direiteth men here^ is
the law cf God, which fiieweth us the way
to Canaan and our eternall reft. Mofes guid-
edthelewesthrec manner of wayes^ firft by
theceremonics^fecondlyby theludiciall,and
thirdly by the Morall precepts * The cere-
monies did dilineatc to themChrift to come,
and as a painter.when hee is ^bout to paint a
j man / :firft. Ir^e !;4T^i^^i^ Ibme lines and
I draughtS;,and this isciilledix^cp^^?/:t. Secondly
I hec addeth the blackecoloufs^ and' this is caL
! led 'cxr^y.cf.pci,^ andlaftly the vive colours, and
this is called ^?^:V(f.ft4'^- then we difcerne plain-
ly whom heedid delineate before: wee take
upatthefiiftthathecis painting a man^ but
wee
dedicatory.
■*i
wcc cannot difcerne in particular who it is:
Th€ firft lineaments (as it were) of Chrift
were drawnc to the Patriarches ^ then Mojes
added the blackc colours in the ceremonies;
but when Chrift cameintiicfle(h,thcnhcc
was feene in his vive colours: and as the fa-
thers fay, to the Patriarches hee was in/picis^
to the lewes infarina^fednobts insane; that is,
the Patriarches Taw him as it were^^butip the
care ofthecorne, the lewes fawhim in the
nicale, but we fee him in the bread fet upon
the table before us. The fecond way how
Mofes directed thcm^was by his judiciall
lawes, guiding them in their policie and
commonwealth^ where for hardnefle of their
heartS;, hee permitted many things to them,,
but their chiefe and principall guide was the
Moralllaw^ which i^ that guide of guides.
2)^V/(iwhenhce brcaketh out in commenda-
tion ofchis law;,heefpendeththe whole 1 19
plalme in praile of it, and there is not one
ver{c in it except the 122 which hath not
lome epithet of the law of God in ir, as his
judgements, his words, his lawes, histefli-
monrcs^his commandementS;, his covenant;,
his ftatuteSj and his precepts dec* It may be
jfaid^ perhaps, that this law feemetbnot to be^
I a ^ fach
The Ef'ijlk
2cCor. 3,(>, 7«
Pfal. IS. 16.
Matt. 5:. I7.
Matt. 17. 3,
fuch a guide, fcing it is called a killing letter,
and the mmiftration of death:but this is only
accidcntalltoic that it is fo called, when it
meeceth with the perverfe and corrupt nature
of unrcgenerate man, then it is the miniftra-
tion of death and a killing letter,, but when it
mceeteth with a regenerate man, then it be-
cometh a guide unto him 5 therefore the fa-
thers fay well, Datur duris in flagellum^profici-
entibiis in p^da^o^iam^ 1^ perfeElioribm infolati-
um-^ the law is a whip and a icourge to the
ftubborne and difobedient, it is a tutor to
thofcwho begin tolearne new obedience,
but it becomcth a comforter and a coun-
(eller to thole who have made any pro*
grefle in hoiinefle, «nd as God himfclfc with
the pure hce wull fliew hinjfelfepure- and
with the froward hee will (hew himfelfe
frowards Co doth this law fhe w it felfe a hard
and a rigorous Taskmafter to the wicked.
This law being fuch a perfc(5t guide, and fo
neceflary in the Church, what monfters arc
thcfe Jntinomims who let themfelves againft
the law, and will banifli it out of the Church,
whereas Chrift came not to deftroy the law
but to fulfill it Chrlftand Afo/exwerein the
mountaine together: fo the Church fang the
fong
^Dedicator}.
fong of Mojhy and the fong of the lambc,
the Lawandthe Gofpellmuft notbefcpara- j
ted. Thofe who would remove and banifh
the law out of the Cburch doe as thecves do j
when they coine to robbe and fteale,- the firft \
thing that that they doe inthehoufe^ theyj
put out the light that they may fteale the
more fecurely*' So carnall and profane
men J that they may (innc the more fecurely
and wich greater liberty, doe labour to a-
bolifli the law out of the Church ^ but
the Lord never lighted his candle^, thatit
fliould be put under a biifihell. 1 he Lord
hath fet men in three ranks in the world*.
Tome in the meaneft and bafeft condition of
life, fome in a middle condition of life, and
fome in a higher condition: this law isne-
ceflavy for all forts and conditions of men;
for to thofe who live in the loweft and bafeft
condition it is neccftary to uphold them^they
have not beenc unfitly compared to a fifhers
net, which hath lead to make it finke^ and
corke to make it fwimme^ fb poverty and
crofles hold the poore man down and make
him to finke, then the comfortable promiles
of the lavv of God make him to fwimme and
hold up his head: fo this law is neceflary for
thofe
The Eptjile
thofewhoarein a middle ftatC;, icislikctht:
tongue of theballance to thofetomakethe
fcales ftand right^butit is moft of all necefla*
ry to thole who ftand iahigh placeS;, for high
placcs^asD^a^iifaithjare llippery places. In
Ifrael when a man built a new houfe he was
commanded to make a battlement about it,
left men fhould fall over and indanger them-
felves,- Co when men are in eminent places^
thebeft battlement to fave them is the law of
God. Iknow, my Honorable^ and very good
Lord, when yee remember Gods goodneffe
to ward^yoifl who hath advanced you to fuch
an high place , and continued you in fuch
favour with your Prince fo Icng^that ye will
be thankfull to your God, and that ye will
not forget to make thisiaw your philaiflery,
and put it like a chain about your neckc.The
reafons, my Honorable Lord, that have mo-
ved meto leekc your Lordfhips patrocinie to
this worke, are firft^ bccaufc I know ye love
the truth, Secondly, becaufeye havefo faith-
fully and honourably carried your felfe often
in thofc weighty imploy m en ts which his
Majefty and the State have committed to you.
And thirdly, becaufe you carry your felfe fo
relpedively to all forts of men at home: thefe
motives
Dedicatory ,
motives encouraged mcc to taKp the bold-
nefle to prefent this treatife to your Lord-
fliip. And although I be not able to bring a
lambe,thefcicrificeofthe richer fort^, yet if I
bring but two turtle doves, I know your
LordHiip will-accept of it^ because a man is
debtcr for that which hehath^ and not for
that which he hath not. The grace of God be
with your Lordfhip , and preferve you
blamelefle in foule and body untill the com-
mingoftheLord in glory.
Your Honours
in all dutifull
fiibmiffion
loHN VVeEMES^
1
The Coi^tents of the particular Exer-
citations contained in this firfl: Booke of
explication of the firfl Table of
the Moral! Law.
j EXERCITAT. L
Of the excellerJcjofthe^A'forallLarp above aH other lances.
Pag. I.
EXERCITAT. II.
The manner how the Lordgtive the Lavf,
EXEKCITAT. III.
The Law was written in Tables of ft one.
EXERCITAT. IIII.
The preface of the latv»
Commandement. I.
p. 9^
p. 13.
p.ij?.
EXERCITAT. V.
We fhould have Gtd omlj for cur Ged.
p. 28.
EXERCITAT- VI.
God is to U loved with the ixboU heAtt.
p. 3^.
EXERCITAT. VN.
Of the higheft degree »fmans Uve to God.
p. 48.
EXERCITAT. VIII.
wee umet love God and Mxmmtn.
5*
b2
Comman-
—
The Contents.
I
Commandement, IL
EXERCITAT. I.
IdoUtrie ingemrd, p. 5 5>i
EXERCITAT. II.
No fpirituall w^rjbif is to bee given to any creature in»
vifible. P*^5*
EXERCITAT. III.
No ^ifible thing in the heaven or in the earth to bee wor-
floi^ed. p. 69»
EXERCITAT. IIII.
No Itmge cm be made to reprefent God, p. 74.
. EXERCITAT. V.
that idoUtrie is niefi $ppofae to God, P* 78 •
EXERCITAT- VL
Horv bafe idols are in thejight of Gad, p. 82.
EXERCITAT. VII.
Wh^t force Idols have to aUnre thofe wh$ 'wcrfmf ihem^ and
t& draw them after them, P«^5«
EXERCITAT. VIII.
The miiny evils which the people got of idolatrous Egypt.
p.'87.
EXERCITAT. IX.
Acomfar'tfon betwixt the gelden calves fet up in the-xil-
d,Tn (ft, the goldin calves in Dan and Bethel^ ana the
Pipipi idols' p. po.
EXERCITAT X-
O/tke imreift sf Idolatry^ andhewit fpread through the
P-Pi-
EXERCIT.
■norld.
The Contents.
EXEKCITAT. XI.
[Vhcthex Gtdein made the Ephod An idol or not> ^. p y-
EXERCITAT. XII.
whether Nd^man m'fght bow in the houfc ofKimmon or
not} p#ioo,
EXERCITAT. XIII,
Of mixtures of religion. p , 1 04.
EXERCITAT. XIIIL
of the motives vphich mooved the heathen torvotfhip /-
iols* p. 1 08.
EXERCITAT. XV.
t\^*hether things idoUtrotu mdj be converted to any ufe ei*
ther in thcfervice of God, or may ypee convert them to
ouroyrneufe. p. III.
EXERCITAT, XVI.
The rCAfonnhy the Lord will not fftffer idclatrie, p. 117.
EXERCITAT. XVII.
The fnnifhment for the breach of the fecond commande-
ment. p. I2 2r
EXERCITAT. XVIII.
Gf the txient cfGods]uftice^ and his mercy tothoji who
breake and keepe his commandtments, p • j 3 1 -.
Commandement 1 1 1.
EXERCITAT. I.
How the lewes fvperflitionjly abufe ih name ofGod^ le-
hova, p» 138,
EXEXCITAT. ir.
Of the Icwes fupcYflninis and dcce it fuU oaths.
b3
p. 140.
EXERCIT.
JUu.
The Concents.
EXERCITAT. III.
what great Jinne h is to curfe God.
EXERCITAT. Illl.
that menjhould not curfe the creatures.
EXERCITAT. V.
Ofper')HYy,
EXERCITAT. VI.
OfEiiJhhemy,
EXERCITAT. VII.
To give God his right titles and attributes.
EXERCITAT. VIIF.
OfaUwfulloath.
p. 144.
p. 147.
p. 152.
p. 157.
p.i^i*
p. 1^3,
of the xvordAMEN^ whether it heeanoath or an ajfeve-
ration, p. 170,
De \uramento coaclo, P« ^ 7 1»
De juramento incaute. p.iji.
EXERCITAT. IX.
Ofthegejlures vphich ihty ufedinfwearing. p. 174.
EXERCITAT. X.
OfVey^es. ?-^77*
EXERCITAT. XL
Oflephth^svow. p. 184.
EXERCITAT. XII.
of Davids vow. p. 1 88.
EXERCITAT. Xlir.
of the punifhrnent for the breach of the third commander
ment. P*i^i.
Commandemenc IIII.
EXERCITAT. I,
of the vpord Sahhath^ how it is taken in the Scriptures. .
p.iP7. EXERCrr.
The Contents.
HXEKCirAT. II.
\rVh(n the Sabhth d^y bcginnctb. p. 200.
tXliRCITAT. III.
Ofthem9rdl^\tidicull^ and ceremontaH firt of the Sdh^
bdi^' p. 208.
EXEHCITAT. nil.
Oj the aiffcrencc betwixt the sMatb and ether feaft
d.iyes, p. 214.
EXERCITAT. V.
Gf the fan^if cation of the Sdbath. p. 2 1 8.
EXERCITAT. VI.
That man is commmdedto labour fixe dayes* p. 2-2.
EXERCITAT. VII.
No fvorke t9 be done upon the Sdbbatk p . 2 2 5 .
EXERCITAT. VIIH
whether the Sabbath w^from the beginnmg or not, p. 239.
I EXERCITAT. IX.
Cffthe change cf the Sabbath tothe jirjl day of the rreeke.
p. 234,
EXERCITAT. X.
Workes ofnccej-ity doe mt violate the Sabbath. p. 2 37 .
A Tabic
A
A Table of the places of Scrip turC;,
explained in this firft Bookc of the expli-
cation of theMdrall Law- the firft
number (hevveth the Chapter, the fe-
cond che Vcrfejand the third the P.ige.
A Table
of the texts of Scripture
I.Sam.
2 ^r^«.
72 Ic 105
EfAj.
c*f. vcrf.fag.
^3 3
l5
87 25 90
I 4 32
I 17 179
11 7 38
30 7 97
iS ^6 16-z
2y 2
28 19
124
79 S 150
85 13 82
7 13 27
10 I 13
'
20
>7
8p 2 J 144
102 8 14H
H 4 137
14 .H
J
IU4 lo 201
18 21 134
19 iS 8b'
25 )p 25
4> "^ 25
4<^ 7 88
50 I 120
Nehem, 1
105 23 88
io5 75 78
^ ^
I
2 S4m,
I 10 ipT
Z »P I2P
8 13 245
I 6
13 15
ip
130
225
212
37 70
I cp 5 1 5; 0
11^ I 145
I p 122 152
S^ 4 33
15 153
Efth.
126 6 40
5P 5 4^
12 ^0 1 13
135 ip 227
14 25 2 I 10
5
20
137 2 51
18
Icrc.
2 18 88
'—
Prover*
I a:^^.
loh.
i» 13 92
I 6
233
6 13 II
3 I 120
M 33 pi
S 15
7P
24 120
2 34
ip 2 14J
« 14.
46
8 10 I5P
y 13 i<5
17 ig '3 i^
20 j2 16 *3
37
17 2 191
7 8 71
17
23 25 38
18 ^^
22 13 145
ip 21
24
39
15
30 15 3<^
8 2 245
17 5 66
21 15
37
"
2 ^/>!f^.
23 12
17
223
2
Ecclef.
n 3p
2p 2 2 10
I 10 151
31 27
72
2 10 57
32 10 jp6
'
2 2 68
34
5^
ip 123
44 Ip 71
14 l6i
y s ^4
50 20 1^2
5 18 loo
PfaL
5 12
10 30 1 ^ X
14 16 124 ! 7 4
14^
191
IS 4 7^-
16
C4*f.
Lament*
^94 27 ! ijj 40
3P
'
I 7 2Tp
-3 5 72 19 :;
11 8 5 up
8 80
13 31 40 7
18
•
C -Ez^i^. \
A t Me of the texts of Scripture
A Table of the texts of Scripture
£ph,f.
(S 5 8
I Ttm.
1 « P ^3
2 8 29
2
4
8 2
6 II
12 2
lude.
II 124
Phiiip.
1 -3 45
2 3 3S
h'ch.
4 10 134
tf 7 167
10 I 4
12 21 12
^
I Pet.
5 82
Revel.
I 8 23
10 234
1 1 6 65
2 18 67
2.
5
ihh.
16 $6
10 I7J
3 10 4I
lam.
I 2| 8
4512
I cJ 2 Sp
18 3 7
cz
A Table of the Hebrew words
expounded in this bookee
mSnx
u
30 79
ibid
78
170
XZI
84
60
nji
7i
1:1
227
n
in
98
nm
104
n
n dcmonfl.
^97
anon
90
r^in
17
rnn::?Dn
3i
D^n
88
ninnu^n
. ^0
X
miD?
J 04
IDT
ns
n?
50
n
m
7B
Q-in
JU
Din
s$
31t3
214
' pro IchDU*>
^3
pr
214
Sia>
125
D
r-naa
211
r-i»D3
174
eiD3,
5
C'?S3
128
60
26
pi!?^
112
miinS
187
»
mti;2D
105
rTT)a
81
r-i?p
18
a^^a
XI^
m^^'^sjD
H
ID
104
r-prkt>D
112
^
aN3
H5
m^2j
^5
mn^
8
fni^ni
8S
-ID3
?o
■^i*j;:i
S8
y:ste^i
157
1 pe>i
arpoj»
''Erov^f
'E^^JT/Ct-JtttJ
"E^ffXA'A
•Eu/'v.eH*
'EuA'Va»
'E^^Hf^u)
H
1^4
8z
170
»4
118
ibid
ihiJ
1J7
74
161
5^
^?
ip4
158
M7
118
2-?
'lTiocAp#/^o;
Kpiu^
Kf t/'f/oi
KiTp/cf
'04i
^TTnldtfldi^ioi
K
^
n
^i^
An alpliabeticall Ta^Ie of tbe prin.
cipall difliadtions andchiefe matters
contained in this Booke.
Aaron compared with Icro-
boam in makipg the gel-
dencAlfe. Pag«:?i
Accident, tvpofold. 122
PichzT\s theft. 112
Adoration twofold^ 2.8. an
afi &[ retigiom rcoYJhif .
6 2 . how ft differed from
frayer^ ibid. // losketh to
the great eft excdef^cy in
theferfon, 66
Ambition to affeii Gods
honour. 54
Amen , whether an oath.
170
Angels not t^ te voorfhiped.
67. hrp theyare fatdto
give the Uvo. \ 4. why ihej
concealed thetr n.tmes,
22
Apb'hu, a proper name of
God. 162
Arahisx) for a thiefe. 34
Aramires iiere idolaters.
ibid.
B
Baa I, fk'hy put in the femi-
nine gender. 73
Balaam, hor^ hee. called God
huGed. 27
Beelzebub ,ib i d .
what time it beginneth^
205* rvhatmf'raU^ cere*
moniAlly and j»dfciA6 in
/>5 -209,210. a Sabbath
dayes journey, 211. the
fgnijication ofit'^ 2iz.
the lewes liiurgie that
day ^21 5 . it dijferedfiom
$t her feaBs ibid* the end
$fit^2iQ' "what workes
may bee done that day^
1 ^ ^.whether tt rr^ ^om
the beginnings 2^0. oft he
change ofit^ 234. // //
cdledthe Lords day^\b\d
the Icwes fuperHnitufte
ohfervedit^ ^\g thepu-
n^fJ^mentj^r the breach of
it,
SmdificcUion threefold.
Sai^tUTQ-fpeaiaeth ofthmgs
^4 nee c^mcive efthem^
198. itkapeth not ever
the o^der of time, 200
Scythians mrfnp afnord.
Ill
Sinne
An Alphabetical! TabL
Sinnc/^r tdeUtrte-^ 1 23./?/^
Ij prfipigAtionyimitdtioHy
111. the fathers finnes
are the childrens two
Tvaffs ,127 .fitine a tvea"
rifomeUbour. 130
Sinai the mount $f God ^ p.
compared with Sion^io.
wUhEhd\. 16
Soulc the ob\€^ of it. 37
Srraagcrs of two jerts. 227
Svvcare by Cod^ \ 53. when
thecreitures mAy bena^
n»ed in fwearing ,' 1^4.
how the oath bindeth the
idolater-^ \66. vphj man
Jhouldfmarey 1 6%, cere-
momes in /wearing. 174
T
Tables oft he law^ 1 3 . whe-
ther written on both
fides. 18
Temptations of three forts.
TcraphimW;4/. 69
Thunder called the voyce of
Cod J lO. compared rvith
fpirttuall thunder , i r .
tt Trent afual/y with feme
revelation. ibid.
Time how called holji
Type twofold^ 2 1 g
Tyr us his ambition. 5 4
Vcncy threefold. i6g
Vifitc how it is taken ^ 122.
hovp Qodvifiteth thejms
of the fathers, 127
Vow y^hat^i 774 three forts
ofvowes^ ib. what things
we may not vow^iyS. the
conditions ofit,\ iojvhe-
ther A vow or oath bind
more flraightly ^ 181,
twofold vow ^ 18^, who
may difanull it, ibid.
Icplithi^s vow. 184
W
Will threefold, if cannot be
compelled. iji
Wifh twofold^ 49. Pauls
wifh^ 50. whether it was
^ fi^f S 1 • confideredtwo
wayes. ibid.
MS/otdfor a commandment,
20. words repeated in-
tend thefigmjieation^ 3 g .
Write, to write is to give
lawes^i^, God.Mofcs
and the King wrote the
law ^i/^, why Chrifl wrote
none of the mw lefla-
ment^ ib. why God wrote
upon 1^ one y 16. writings
oj two forts. 18
-^V^tHAtf S^'^ ^^ ht^i=^' if*^^^i
EXPLICATION
OF THE MORALL LAW.
ylie firfl: ^ookc;, containing fundrie
Queftionsfortheunderftanding of the
firfl Table of the Morall Law.
£XERCITAT. I.
Of the cxcellencie of the Morall LaW;,
above other Lawes.
Um. 2.8, Jfye fulfill the rojaHLAwjee doc rrellg
He Morall Law hath not beenc
unfitly compared to the Eciipticke
linej for as the Sunne kecpcth ftUl
his courfc in the Eciipticke line^and
other planets,, fome of them are
-^j ^\w:^w^ now in this fide of the linc^ and
i^t^c^^ now in that fide of the line- and
when they conric within the Eciipticke line, thcnthey
come nearer to the Sunne. So man, when hec walkcth
inholincfic and righteoufnefle, then hee is within his
Eciipticke line- but when hee walketh in finne and
Aa 2 unrigbcc-
Smih,
Exefcitdtiom ViVme.
Lib;:
•A compariron betwKt
the Lavv Morall and
ludicialL
The rudicfallUw did
bi^dethe lewesondy
Tke MorallLiwbins
dcth ail peifoRS in all
piaces«
unrighteoufnefTCjtfien hee is without his lineJ^^.23.17.
His a? ayes have I kept a»d have not declined fro m them .
To fhevv the excellcncie of the Morall Law, above
all other Lawes^Iet us compare^firft^Gods Morall Law,
with his judiciall Law which hce gave alfo himfelfe*
Gods morall Law exccedcth his judiciall Law in this,
that his judiciall Law obliged the Iewcs,and that oncly
in /W(f^. As other poficive Lawes binde,not men out of
their ownc Countriej fo the judiciall Law of Mofes^
obliged not the lewes^ but oncly in ludea. Example,
no Levite might have a pc^ffcflion in ludea particularly
by himfclfcjyet their Law did not binde the lewcs out
ol ludeay for a Levite of Cy/r/^ fold his poffeflion, and
la.dthcraony downs atthe Apoftiesfeete. Aci'/i,^6^
but Gods triorall Law bindech all perrons3 inall places
and therefore it is called the rcjf/// Lan^y or the Kings
Law,//f«?^^,2.8*P^^^tha^ which the King comnaandeth
to be common, is common to all; as the Kings high
way, Ntim. 21. 3. So the Kings weight, 2. Sam. 14. 26.
tie weighed the haire of hU head At two hundred ficUs after
theKi^gs ffeight'^ That is,the weight wherewith all men
weighed. So the Kings Law, that is, the Law which
all are bound to waike in. Contrary to this, is/> es.
more of him, that hecfiiould bee freeofthc rancour of
his heart.
Thirdly, Tbciudiciall Law was fitted for them, as
they were a people of a hard heartj as the law of divorce^
of IcIonfiv.'3 andofth.-* revengerof the blood 5 which
were Lavvcs made according to ;thc hardnefle of the
hearts of that people; and as thcfnoomakcr makcth a
(hooc according to the crooked footc . fo the Lord made^
thefe iudiciall L3WCS3 and fitted them to the cftatc oi
that people. SoUf^ being asked, whether he I ad given
the bed Lawes to the Athcnhrts or not? Anfwcred • the
beft that they could luffcr. So the Lord fitted thefe
Lawes tothe nature of that people : but the morall Law
of God, is not fitted that way to the eftate of men ^ but
all men muft fitthemfelves to it.
Fourthly, fonic of the ludiciall Lawes exempted
fome men, from performing fome duties; as Dcut, 24,
5. A man"jf]^ould not goe to the warres^nor bee charged
with any bufineffe, thefirft yeare that hee is married.
But the morall Law prefcribeth alike obedience to all,
Uel, t^ 16, Let the bridegropme gee forth dfhu chimher
and the bride ot^t ofherclcfet*
Secondly, let us compare Gods morall Law, and
his ccrcmoniall Law together. Some of the ccremoni-
all Lawes obliged all the lewcs in all places: therefore
DanicriuBihylon might not ciice of any of the uncleanc
meatcs of the King of BAbel^ Dm. i , %. Soa:c of the ce-
remonies obliged but fome ofthe Icwes in all places;
as no Nazarct might drinke wine. And thirdly feme of
theceremoaics, obliged all the Icwes at fometimes 5 as
no lew might cat leaven at. the Pafcha. But the morall
Law obligedall people, at all times, and in all places,
Thefe ccrerftoaies which had relation to the Temple,
they kept them neither in the wilderflclTc, nor in the
captivitie : as they paid nothing to the Priefts who fcr-
________ A a 3 ved
The ludiciall Law for
tkecilaccohheIcvre»t
The Tudiciall Law ex-'
cmpted fome oaen from
fome dutiesjbBt the
moral ILaw biniietb all
aUlcc«
A compariforrbetwixt
the morall Law and the
ccremoHiall,
Ceremonies wWch had
relati ntothe Temple,
vvera not kept iu the
Wildernefle; or in :he
captivity.
^^ISft»w*^
Exercitatms Diyine.
Lib.
2,
The cere*na«iall Law
^»ew what was finne
ex accidente indire^Iy,
but the mot^l/er/esind
! The ecremon Jail ftaa
tutes were called, wr
/w<<,becaufe they
brought nothiag to
pcrfcftion.
A comparlfon betwixt
thcraorallLawaand
the Lavircdof iBcn»
vcdinthe Tcraple, But the moral! Law did bind them,
both in the vvilderneffe and in the captlvicic • and there-
fore he who brake the Sabbath in the wilderncffe ,
wasftoned to death ^Levis. 2 4.
Againcjthe ccremoniall Law was accommodated and
fitted to them^as they were infants in the Churchy and
it was fitted to their capacity and non-age: but the mo-
rail Law bindcth all eftates and conditions of men
alike.
Thirdlyj the ceremoeiall Law, made them under-
fland finne, cxaccUente^ for it was appointed />^^;v/>/4//^
onem fecuti^ for the expiation of finne: asthcjudiciall
Law was appointed in f^nAtn peccati^ for the punifh-
ment ot finne. But the a)orall Law fhewed them diredly
what was finne. *
Fourthly, thefe ceremonial! Lawes are called ^pracep^
ta non bom^ EzekieL 20* 25. Ig^ve them alfo ftatutes
that Tpereriot geod^ a^d\iidgements whereby thej fhdU not
live.
There are three forts of precepts. Firfl mala^ as the
ftatutcs of Owr/ Miuh, 6.16. Secondly^ mnlc^a^ as
the ceremoniall Law. Thirdly bo^H^ asthe morail Law.
The Lord calleth thefe ccremoniall precepts, nm bona:
becaufc they could bring nothing to perfedion^ Heb.io.
I. And he that kept them could not live by thrm; they
were given but as hedges to keepe in the people, after
they fetup the Golden Calfe^that they fliould not com-
mit Idolatrie any more: and they were hut (})idorres t$
them ^of good thwgs to cemCy Heb, 10. i. They comman-
ded neither vertue nor vice in themfelves^ therefore he
calleth them/r^^^//4«;<>;9^^^^^ But the morail Precepts
are juft and holy, and the man that dothjhem^fiali Uve in
them.JSaLi. ^2.
Thirdly, let us con^pare Gods morail Law and the
Lawes of men, they fay that ratio legis efianima legis^
ihe
The excellency of the morcillLcC^ above other Lo/, Who arc angry till they foarac at the
mouth againe. So the morall Law taketh order with
the angrie words as to call our brother Rtca, or foole;
then fee how the morall Law purfueth the aft ir fclfe;
asfirftjthc Pharifcv^s revenge, tooth for tooth and eye
for eye. then C4/;j/ revenge, feaven for one. Then La.
w4/?^jrevenge,fevenryforonf, C7(f^. 24. Ih^n mmans
revenge,
The morall Law of
God forbiddeth themo-
tionsof the heart vritPvt
outconfcntjbuttheLavy
of mjiQ doth not (b.
Urnilik
Exercitations Vhine.
Lib.
2.
The mo rail Law fors
biddeth all fort of un-
lawful! revengCjor to
remember an in;ury«
Tlie Civill Law doth
not refpG(ft vermes in
themfelvesjbutas tliey
concemc the Gommoii"
wealth.
revenge, to have all the lewcs killed 5 and as the morall
Law taketh order with the fad it felfe : fo with the
dregs after the iujuric is pardoned, ihoHfhdt mtavenge
ner remember Levit. 19, 18. A man is ftruckcn with a
dagger, when he throweth away the dagger then he par-
doncth the revenge ^ but yet if he kecpe ftill the fhcath,
the dregge rcmaiiieth 5 and he remember eth the wrong
done to him.
Fouithly, the civill Law, Wh^foever it command-
cth concerning vertuesj itcommandeth it oncly inrc-
fped of humane fociety , and as they are ads of juftice^
fo that ifirprefcribe any thing ofimorall vertues, as of
temperance and fobriety^ itrefpedeth them no other
way eSj but as they are good for the comraonwealtb| but
not as they are diredly vertucs in thcrafclves. Exam-
ple^ When it coroandeth temperance, itcommandeth
itnot as avertue necefTarie for thisorthat particular
man^ bat becaufe this intemperance doth hurt the com
monwealth. So when it forbiddeth Adultery j icfor-
biddethnot, asa fiane hurtfull to the man who com-
mittethit- but as a fiane contrarie to an ad of juftice:
but the Law of God coramandeth thefc vertues^ as ver-
tues diredlyjboth intelledunall and moral.
Fiftly, mans Law per mitteth many things J which the
Law of God altogether difalowethj mans Law permit-
ted the Husband,ifhetookehis wife in the ad of Adul-
tery to kill her -as the -^/^^i^/Vr;^^ made a Law of it 5 and
Pr/r^r^andi'^A?;? approved it^ The Law of the twelueta-
bles faith Mcechumin adulterio defrchenfum mcato : but
this Law was moderated lege lulU^ it was oncly per-
mitted for the husband to kill the Adukcrcr^if hee bad
beenea vile andabafe fellow ; and afterward, it was
permitted to the Father onelyjtokill hisDaughtcr if fhc
w^re taken in adultery 5 but aot to her Husband ; yet
thefe were never allowed by the Law of God, and al-
though
of the excellcncie of the ?norall La^V.
A comparifon bctwirt
thcmorallLaw, and
Lavy of a mansconfci*:
cncc.
though before men thofe were not punifhcd, yet they
were guilty before the Lord.
Fourthly, Ictus compare the morall Law with the
Law ot'mansconfcicHcc, and wee (liall fee how perfect
the fBorall Law is^ Wc arc obh'gcd to follow our con-
fcienccifit be rightly informed, bccaufc it is the De-
puty of the Lord ; if it be an erroneous confcience, wc
arc bound todoe nothing againft itj bccaufc it is the
Lords Dcputie we fhould thus farrc rcfpcdt itjahhough
we follow it not, A Tyrant becaufe he is Gods Deputie,
hisfubjedls may notrifcagainft him jyct they mud not
obey his unlawful! Coramandemcnts : but wee arc ftill
bound to follow the Law of God,
Laftly ^let us compare the moral! Law and the Law of
finne together. Paul Rorh.j^ 21. callethfin a Law, be
caufcit commandcth aman, even as the Law doth,
Gods Law is a ftreight Law , the ftrcighteft Line in the
MathcmaiickeSjisthe ChorteftLinCjand if wc would goe
the ftraight way to happinefle , let ds kcepc this Law of
God ; but enter not in the way of finne 5 for it is a croo-
ked Line, and it will bee long ere we come to our jour-
neycs end, if we walke out of this plaioe way : the Law
of finne is eafie in the beginning and narrow in the end ;
but the Law of God is contrarie : the Law of finne is
Utc^ngufta^ but the Law of God is angufto-Uta.
The conclufion ofthisis.Fromthegencraliticofthc
Law that all men arc bound to walke in it , therefore all
men (hall be judged by it j but with ihisdifFerencc, the
Heathen and P4[^i;?j fhall be judged, onely by it, as it is
thcLawof nature.The Icwcs ilialbc judged by it,as it is
the Law of Mofes-^ by whom the Lord wrot thefe great
things of his Law,H^8, 1 2 .There is one thit aecufeth yott^
eve» Mo/esinwhomye tru/l^/oh.'),45n'Vb\zd[yyChri&i2ns
thai be judged by the evangclicall law.^^wf.ijK^.Cj^i/J^/
juJge thefecrets ofme»^bj lefmChrifi^dccording t9myCcj}elo
A comparifon betwixt
the Law ofGod and
the La^v offinne*
ConckjUn, B
Bb
Secondly, J
r^
Exercitations Divine.
Lib.
2.
Concln/ton. 2,
Ccnclnfi^i,
<7&)^i
V4^$n4y^haldatc? corpus
CoYiclufion, 4
Secondly, from thebrightneffe and puritieofthc Law-
let us Icarnc to walke as the Children of lighc : for
thebrightLawisrctuptodifcovcrfinnc to us, thatwc
may iliunne it. A man that hath ancate and aclcane
houfe; he bath a looking glaOTe fet up init^ that men
maydecerne the fpots in their facej^^ to the end, they
may doe them away; the Law of the Lord is that glaflTc
fct up in his Church that it vavj flievsf us our fpots, acd
that we may doe them away. B^t if any man he a hearer
of the rvordj and not a d^er, he is like unto a man hehelding
his natural! face in a glaffe ^^for he beholdeth himfelfe and go-
eth arvay^ atidUr eight way forgeteth rphat manner of man hee
vpjts, lam. 1,71^ Soitis,if we forget our fpiricuall face
when wc looke in the Law,
From this that the Law is fpirituall and fcarchcth the
fccretsoftheheart<,thcconclufion is. That mens Lawcs
bind not theconfcicncediredly, ^^uinas [ay cth out of
Senega 5 Servitns in tot urn hominem cu]ufcunc[ue^fortis per
omnia non defeendit : but we may convert this fpecch,^^/'-
vitm in tot urn hominem cu\H[cunque (ortis^per omnia defeen-
dit: no Law of man can bind the confcience of any,no not
of the pooreft Slave that is. Slaves in the Revelation arc
cAlti^bodies^Rev. 1 8» i ^,3 he fold bodies ^ih-^i hflaves^y^hy
arcflaves called ^6^iU;t7«^W/^J?becaufe3s Epiphaniu^ obfer-
veth jtheir Maflers coramandements reach onely to their
bodies^thereferc the Apoftlecalleth them, their Ma/lers
according totheflefh. Eph,6. 5. the body is but nedena the
(heath of the fo.Jc, Dan,y,i^./Danieivi>asgrewedin my
fpiritin the midjl of my Sheath.Y>\xi the moral law of God
bindcibborh foule and bodie: and this is that which
lames {2Li\h^ there is one Lawgi'ver who can both fave and
dcftroy. lam. 4. i 2. meaning God who can dcftroy
both foule and body.
Frofa the excellencic and perfedJion of the moral]
LaWj we may draw this conclufion.That no man fhould
fpeake
The manner howtheLord^aVe the La^>
fpeakc evillofhis brother /4w. 4. 17. for then hcjudg-
cththc Law, bccaufc the Law forbiddcrh a man to
fpcake tvill of his brother , and as the ftroakcs which arc
given upon the left CidCy arc felt upon the right: fo
when wee fpcake evill of our brother, wee wrorg the
Lawinnotfubmitt'ingourrelvcstoit ; and ludgc that,
which lliould be our ludge ; and then vfcc wrong God
him(clfewhogavethisLaw,andwefayas the houfcof
j/rael[aidy the waj ef the Lord is not equally Ezek. i8.
«5*
EXERCITAT. IL
The manner holt) the Lordga^e the Law.
Excd. 19. 16* j4ndit cametofAffi.onethe third day in the
morning that there were thu/fi^rings and lightnings
and A thicke Cloud upon the mount ^i!^c.
Flrftconllder, where the Lord gave this Law? upon
Mvjunt SinAi, and in the Tabernacle. Secondly, how
he gave it? with thundering and lightning.
The Lord gave his Law upon Mount Sinai: it is called
thcmountaineofGod; not for the height of it, as tall
Cedars are called the Cedarsof God : but it is fo called
becaufe oftentimes the Lord appeared there and gave
his Law there; and from this the Heathen called their
GodSjthcGodsof theMountsincs i a:/>^^.20. 13. And
therefore they facrificed in the high places.
The Apoftle, GiL 4. 25. roaketh acomparifon be*
xsv^twz^tnai^iidSion-^ thatis^betwixt the Law and the
Gofpcll 5 and he compareth sinai and the Law to HAg^r
the bondwoman.
who btoughr forth bond Children;
Bb 2 and
the mour.taincof God.
A cowparifonbetwix?
xo
Exer Citations ViVme.
Lib.
THetfeunder is called
Gods voice.
2VidiSinAnoSarA the free woman, who brought forth
free ChilJren^and he makerh St^ai^ Hagar and her Chil-
dren .^v^'otx'i 3 (o he raaketh Sion^ Sara and her Children
(ruro/;^^?: which ^gT^c- together 01 ztc in tke fame ranke:
then he maketh S^/?, and-5'4rrf ai'Uhyj<> fohee makcih
lUgar^ndSara'^ and the bondv^^omans Children and
the free. Let us ftudie then to flye from 5/>?^/,tbat burneth
>vithiire and is a MounJaineof blackncfR: anddarke.
neffeandTempeftj where there ispothing^but fearc
and terror^ and which bringeth forrh Children of bon-
dage : and let us come unto Sm and to the City of the
living God, the heavenly UruJaiew^Vihkh bringeth forth
frceChildren^^^^.i2.iS. 22.
S/Mfisllkc MouniEt/a/y where the Tribes flood who
curfed : and Sie^ is like mout Gera^^m^whctc chc^ Tribes
flood to blcflb. If we would be blefled,let us draw neerc
to5'/>^and GfrdzhH^md (hunne Swat and EM.
The Law was given in Simi and in the Tabernacle:
fome part of this Law concerned oncly the Icwes^and
fome partofic concerned all the world; That which
concerned all the world was given upon the top of the
Mount. Thecfrcmoniall Law which was given to the
lewcs^was given to ^o/es in the Tabernacle^ Levtt. i.
and when the Tabernacle was deftroyed then the cere-
monies were abolifhed : but the morall Law which was
given upon mount 5/;;^/ indureth forever^aad fhallre-
maine as long as the Mountaines fliall ftand ^
The fecond thing to be confidercdjis the manner how
the Lord gave h is Law. ^
The Lord gave his Law with thunder ami lightning,
thcreisagreac fimilitude betwcenenaturall Thunder
and fpiricuall Thunder • naturall Thunder is called the
voice of God,and fo isfpirituall Thundf r t but the diffe-
rence is this, the naturall Thunder is the voice of God,
S/'»4ht\d Stoa like E^al
and Cer4
keth with bis fingers, frY»yce,
Gods revelation ima«?e
to iJie people were ulua:
ally with: hundcn
11
Exercitatims Viyine.
Lib.
2.
The ChaUesafcribe
tVieworkes of God to
his Angelf .
gemtlH*
A/«)y?/ir?d the people
were afFrayd at the gi-
ving of the Law.
thunder, as if ye fheuld fay 5 fome fay it was Kol , others
fay it was bAth hi ; and they fay ar^ Aftgd fpeake$h to him^
fpeaking after the manner of the ChAld€A»s^yN\\o^[cnbt
theworkesofGoc, tohisMinifters the Angels or c givetawes^
:)^sEfay 10. i. Woe to them that write grienjo'^ things
Vfhichthey hAve prefcrthed. So Dan. ^.8, IS!9W O King^
write the decree^ that is ^ give out the La'^v,
Whether were the fccond Tables written by God, or
by Moyfei }
They wrre written by God as the firft were, for Beut,
I o. 2 . it is faid / will write in the Tables , the n'ords thdt
werein the firft Tables.
But it may be faid, E^od. 34. 28 . that Mcfis ypat vpith OhjeH.
the
To wnte accordtng to
the pkr^fe of Scripture,
to give Lawcs*
tyiffrv.
Ey^ercitatims Divine.
Lib. 2.
God wrote the (econd
Tables as he did the
fir*.
How GodjMojfis, and
tbeKing,arefaidco
write the Law.
moion
miin n^ii^o
The King wrote out
Deuteronomie onely.
the Lord for tie dxyes and fir tie nights , hee did neither eate
hre^d nor drinks trater : At$dhce rvrote tipon the Tables^ the
words 0^ the covenant ^ the ten Common dements.
The words fnould be read this waycs, and he did net*
ther esterjor dri^k^y^owit Mcfes ^ here isareftdiftingui-
(h^6by xht^oiui Atpsach, and he wrote upon Tables^ to
wit God.
Obferve^ that Go J wrote the Law upon ftonewith
his ownc finger, and Adofes wrote the La^v, and the King
is commanded to write our the Law. The Lord wrote
theLa)^, that is, the ten Commandcments: and Mofes
wrote the Law, that is, Hhamufha^thc whole fivebookes
ofM^/et : and the King wrote the Law Deut^iy, \ S.This
is called Af//J;;^/(?r4/?,therepetirioD of the Law, or the
copie of the Law, lohn 8,32. And the rcafon why the
King wrote out Denteronomie^x^ihtx then any other part
oiAiofes Law, was this 5 bccaufe it is a cGinpend of the
whole Law, and all thefe things commanded toihcm
concerning the King, arc fct downe in it : in the other
bookes, there are many hiftories and things, which con-
cerne the Priefts,and belong not to the King ; therefore
he wrote them not out.
The Lord wrote the ten Commandcments, and gave
chcmbythemiDiftcrieof the Angellsto Mofes^Gal,2.
ip. It VPai ordained by K^ngelsinthe hand of a Mediator^
that is, Mofes and the Angells were Mediators in the
giving of this Law. So A^. 7. 53. Thej received the
La-w by the aifpofition ef Angels. Mofes himfelfe sgaine
wrote the ludiciall, and ccremoniall Law, but grace
was given by Cbrift^Thcfirftwas given by God him-
fdfe as common principles to all-, and thefe which
Mofes gdisc^ were more particular determinations, and
cafes depending upon this Law 5 but lefus Chriftgave
grace.
What was the reafon, w hy Chrift wrote none of the
,New
HowtheLiwisGyd
to be given by the Ans
Qnep.
The Lord '^rote the La^)^ uponJlQue
Olje^.
tyfnfrft
New Tcftamciic with his ownc hand, as the Lord wrote
the ten Comniandcmcnts wkh his ownc hand i
Thcrcafoiirecmcthtobcthis;ifChrift had written
any of the Gofp^U with his owne hand, then fupcrfti-
cious people would have preferred it, to that which was
writrenbythe Apoftlcs: for^ifmen make anidoll of
the erode, upon which they hold, that Chrift was cruci-
fied: 2"d otthcnailes that nailed him to theCroffe:
farrc more would they iiave made an Idoll of that
which Chnft wrote with his owne handrandtbis fcerrerh
tobcthcrcafon , whyChnrt Baptized none with his
owne hand.
Butby thisreafonit fhould feeme, that God fhould
not have written the ten Comm^ndc^nents with his
owne hand, for fcare of Idolatry alfo.
There was no fuch danger of Idwiatry here^ bccaufe
the Tables were kept within the Arke, where the|)eople
faw them not.
The Lord wrote the commandemenr<; upon ftone.
We find in the Scripture, that they did write of old in
Lead, /^^. 1^.24. fo in ftonc. Thirdly in theSaphire
and other pretious (tones j as the names ©f the twelve
Tribcswere written upon two Onix ftones. Exod.iS.io.
And upoii the pretious ftones in the Breftplate. ver. 12.
FourthlyjUpou Tables which are called cer^apx levigate,
ubuU^ fet over with vi^ax ; and they were called Pugil"
UrestabuU^quddftylopingerentur^ So Luc. i. 3^. Zachd-
^/>calIcdfor writting Tables; Fifcly, they wrote in
parchment, So /e'r«f. 3 (^. lehokcbim cut the rowleof/fr/-
w/W prophefie with a knife. So they wrote in braffe,
as that covenant w«^ was made betwixt the RomaQS,&
thelcwcs, was written inbrafle,iiW4r.8.22.^r4/>.i5. 13.
Moft of the Icwcshold, that the Law was written by
God in a Saphire. And EptfkmHs is of this mind in his
treatifc of the twelve pretious (\oncs. So Rtibhi iofefh
Cc in
WUy CHrift wrote
none of the new TclU:
mcnc with hit ovvne
hand.
the Icwes wrote InLe^
andftgrf;&c
i6
ExercUatms Divine.
Lib.
The Law was not
written upon a Saphire
but upon feme other
ftone.
He wrote upotiAonc,
to fignifie the hardneiTe
of out hearts,
) ^
in his Paraphrafc upou Caft^. i. S»idas ia Mofepg and
Ahakyu' upon Exod, 24. 16, and for this they alJeage
that phcc Deuf, 33. 2. The Lrri, did (hine from Paran^
and there came ajierie Lurv from hii right hind : the y fay
the glorious beames which came from the Lord /hined
upon the Saphire, and made a reflcxe backe againc, catt-
ing gliftring bcamcs like the fire 5 but this is a miftaking
of the place ; the meaneing of the p!ace is onely^ that the
Lord taketh acoaiparifon from the funne here, which
in the morning fhovveth a h'ght before itj then afterward
it arifeth, and enlightcneth the earth ; fo by degrees
God fhew his power aniongft thelpae/zUs wherefoever
they went; even frO;"n ^gypf whence they caaic , untiil
they came to the Land of Edcr/^^ which was neere to the
promifed Land. Then it was nota Saphir upon which
he wrote^ but another ftone.
He wroteupon ftone, tofignifie the hardneflTe ofour
hearts: there is no ftone foharJ, as the heart of a grace-
leflTe man is 2 therefore^ Zach. 7. 11. Ihey mUe their
hearts like the Adamant fione . This Adamant is fuch a fore
of ftone, that no Irou can cut it 5 it will breake any mat-
tell faith Uierome^ but it c^innot be broken it fclfe : there-
fore the Grcekcs called it tiS^ct^^iah^ et J^oiac/xo becaufe
it cannot be broken: and P^^«/> writing of it fmhy D/t
rities e]us efl tnen&rrabilis^ e^ fimui ignium vl^rix nhtu*
ra^etnunquam incdefcens^ undthen hec addetb, i\iain-
zfici^vis^ct duarum vioUntiffima^um nainrw rerum con-
temptrix^ hircinotamen rmnptur fangutne fddtfsimo ant-
malfum.That is> this Adament which wil neither Dc bro-
ken by Iron^ or will bee made hot by the fire 5 yet the
blood of the ftinking Goat will make itfoft, this moft
fitly reprefenteth the tard heaitof man : becaufe the
bafe commodities, andthe tbreatnings of men, will
make his heart to yeeld; but it is hard like the Ada-^
manttorcfift the Law of God, Jen, 5.^3. 7hey have
made
The heart of man like
eheAdasa-nf. '
i^mA
The Lord yt^yote the Laflf uponjlone
«7
made their faces harder thaa the rocks. The heart of a wic-
ked man is like the Snaythes anvill , thcmoc ftroakcs
thjtitgectcth 5 the harder it is, thisisafearefulithing,
iChrov.iS. 20. 21.22. When the Lords h:?nd was
3gainft^rA<^j6,the more chac he affliiScd him, the mere he
hardened bis hcart-thcrcferc the Lord faith of him. Thi6
id that Ajhsz^.AndK/ftchriuxliQthuponP/al.ix 5. that the
Article ///^, is fct-b^forcfoinc notable [ranfgrcfTors, as
Ge^.7 6^^'i. Thais Efiu (he Father of the Edomifes So
Numb, 26 9, thi6 iithit Dathan and ydb/ram. So Gefs.
10. 9. I'e lYdi amtghty hunter before the Lord, So 2
Chron* 2 8 Thts ii that Acktz, that hardned his heart.
He wrote the Law upon ftone, tofi.;Difie the perpe-
t'jirie of ir^The Lord commanded his Prophpts to write
their Prophefies upon Tablcs,£/2> ;o, 8. Bnttbci'^ww-
tie h^th it^Scrihfuper Buxo^ write them on the hufh tree ^
which confumeth not. lob. i?,28, to figoific theirdu-
ranccof the troublcsthat were upon him, ^^^xprefiTeth it
hy \7riiting^fay\tyg 7 hi>utrr/ti J? b/tfer things agatnft me.
To corredi is a^i0 traxifie^fs^ to write is acl/P perma-
nens.
The Lord wrote the Law upon he wea ftonr ^to teach
us,that he muft prepare our hearts and fmooth thcro^ be-
fore they can receive th^ Law;this is called in the Scrip-
XyxiZ^^}ireakin7 up ofthefahrvgreund Hofi. 10. 1 2', For as
the Husbandman in the Summer breaketh up the
ground5and pulleth out the Thornes; that the Land
may be ficte to receive leede .• So the Lord breaketh
up the fallow ground of our hearts , and pullcth out
the Thorncs, that he may fow in the feed of grace* and
be maKethfmoorh the heart with his preventing grace^
that it may bee fit to receive his Hc^avcnly characters ;
he will not write his Law in a rough and unfmooth
hearts
He wrote the Law upon two Tables, ^tA SaUmon
Cc 2 nPu ]« th
The Hcbrewis callthis
rriiUtth hatctgnam^dtdiB
juA auget fgntficafio^
The Law was wricten
upon ftoncjtofignifie
the perpctutey ofic.
GodprfparethtTie
heart before he foW
die fcedc of grace.
iS
Exer citations ViVme.
Lib.
2,
Hence came this pferaft
amongft theLatines.
Dficere adMnktlscum,
The Law was not
written on both fides
of the Tables,biit upon
one fide.
DOS hy
Scr'fpta
alludetluothis, Pr(?z/. 3. J. IVr/Se mercie and truth Hpcn
the TAble ofthj hiart. The Lord doth not care that thou
have the Law writreo upon the pofts of thy doorCj & the
fringes of thy garment • but he will have it written in the
heart, Vfd. ^o.yjnthe volume of thj bookeitis rcritten
ofme^ I delight todceth} w/ff^ O my God : yea thy Law is m
themidftofmy heart. Where the holy Ghofi allodeth
to the forme which was under the LaWj they wrote up-
on parchment and rowlcd it up upon a pceceof woodjOr
uponareedc Luc. 4* a. T7J^^ Herowledufthe
hooke\ as if he would fay, thy Law O Lord is not written
upon the rowle and wrapped up that way, but it is writ'*
ten in the midft of ray heart.
Whcthcf were thefe two Tables written one both
the fides, or were they written upou one fide onclyj
bccaufe,the Text faith they were written mize umi&e^
one hth the fides ^ om the one fide, and on the other , Exod,
22.15* The Seventy xcdidtLiu Bine et bine erant/irfp-
t.
Excd. a. 20. Id/n the Lord thy GodyC^e,
T He Lord, Exod. -^j^, 28. ipprcte upon thetMsthe
Words of the Covenant^ the ten Commandements, Here
it is exprcfsly faydj th;».t there arc ten Commandemenrs^
but men have errtd fundry wayes in dividing thefc
Commandcracnrs: for feme of the lewes make the firft
andfecondbut one Coramanderncnt ; yet to makeup
the nurjibcr of ten, they made this the firft Commande-
ment J / am the Lord thy Cod (^c, and they fay^ this muft
Cc :2 of
^Vben the.Lor^ is faii
to write, Kc wriicth
upon both fides to the
wicked, but upon the
one fide CO the godly.
No blankc left for natn
to adde any thing to the
Law
Cone/ffjtoff,
Some trie m dividing
the CommandenicntSt
20
Exercitatms DiVme.
Lib. 2.
. Thelfraditesbeleeved
in G od befot^€ they re-
csived the LaVv,
ofneceflicybe prefuppofed. To beleeve that there is a
God who coramandcth 5 and they hold, that in this
CommaHderacnt the Lord bindeththcm Tobekeveia
him.Thcy deare the matter by this comparifon.lf aKing
fbould come to a people whom they know not, and hcc
were to give them Lawes, it were ncceffarie firfl that
they ^^ould know him to be a King ^ and what right hee
had over them to give them Lawes : So when God
(zyQih I Am the Urd jop*r God^ it is as much as if hec
fliouldfay, receive me for your King and fubipit you to
my Lawes. But this ftjoald not induce us to iliinke, that
thefe words are a command, tor the^r^j^r^t^//7>i?^^/or3commandingSentcnce,
^"^EJlh, 1. 10. iheQrjeenfrefupdtoecfneatthcT^ordofthe
i^"^fi thacis^atthecommandemcntofthe Km^.S.j De
calcgHs is called hl^?^^ b)f the Apoftle, acommdhd : ten
n oralis
The Lord made an ins
timationtothcmia
thefevvords.
Th« right expofitioB
ofthewordf.
Thefe ♦vords arf not a
ComQiaftdemcnt^buca
Preface,
The Preface ojthe Law.
21
tvords^ chat is, tcncemmands. Thcfc words then arc not
aconumndjbut a preface to the conamandsjbccaufc they
{irenocrctdowncby way of precept as the reft of the
Catnmandeaicnrs.
Inthispreficevvehavcto confider what is craved of
us I fccondly whocravechitofusf Firft,what is craved j
obedience, that c^cyfhould hearken: for obedience be-
ginnethat thecijrc:> Speake Lord Jor thy Servant heArnh
I J'j/5»,^. 10. Secondly who cravcth this attention? it
is lchovA^\\Q great and mighty God.
There arc foure things to be marked in this name U-
hovi\ firlt, that GoJ revealed not himfelfe toany, by
his name Jchova un'iill Mofes time, Bxod. 6, 3* Iwas
knownc before to be //Wi^j/, and Iminifefted my felfc
to the Patriarches by -^i^^^w/, ^nd Elc/j/m-^ but Imani-
feftcd not my fclfc-^by my name lehovAy, which fignifi-
eth my cfllnce, untill I revealed my felfe unto thee,
Mofes.
But this name idova was knowne before Mofes time^
Gen, 4. 2 5. inctpum eft ncmen lehova invecari^ So Gen,
15.8,
The Fathers who lived before M&fes time, called him
not lehova hvx Ehhim or Adonai ; but MofeSy^^ho v^rote
the hiftorieof G^/?fy?/,^f*er rhiC this name was revealed
untohim^ hcufed tliis word , lehova^ in the hiftorie of
Gcnejif. Afofrs dorh not fctdowne here the v/ordsof
thePatriirchesjbutthefenfc of their words; they called
hi'nEUhiwand Adonai^ but Mofes called him lehovi^
This name was Velt before, a hid rame, sdniirablc, or
f^ « nvScc.
The third thing to bee obfcrved in this name is, that
feme times the letter lod^nd no more of the nime lef^o-
va^h added to words : example /g»>^. i. 9, lumdn
Htihrew & Jfeare the Lord God-^xi is inlhe original c^/^/Z^/zr/
ajtochf^as if he fhould fay , laa^ an Hebrew of lehovA
or belonging to hiiD, thclettcp/^^isnot Affixum here,
and the lentencc would be perfect without it Gmbher
Anochi : hue tni^ lod addicl to it, cat rieth this fenfej / am
An f/iirtranflateit alwaycs j'-y?/^^. and the
lewcs call it Av^w^mmov tneQabiU^ azojL<;ov> hdicibile^mA.
ctfpnTo? inclocfuibile.
I Am theLsrdthyGod, To bee their God includeth
three fpeciall bicfiings in it. Frft, remilTionof finnes. Se-
condly, the refcrreaionofthe body, and thirdly, life
evcrlaQing,
Fir ft it includeth in it rcmilTion of rinnes,and it is con-
cluded thus.
They who are bleflcd, have God t© be their God.
Dd They
The letter /«4 is gi-
ven to no crcaturcjai the
reflof Gods attribates
are«
The name leho^d is ne-
vcrpronounccd with it
owne vowels.
Of this fee more Com*
maademenc 3.
The preface includetli
in it rcmifsionofiinncf,
the refurredion and
life cverlafling.
M
Exer Citations DiVme.
Lib.
OijeB.
tAKf)9.
They who have chcir finnes remittcii, are bleflcd.
Therefore, they who have their Iinncs remiitcdj
have God to be their God.
Secondly 3 thercfurredionofthe body is contained
within this prefjce /0}^i
The Preface oj the ILan^.
^5
• -J
'iti^i I am thfir Gadj and nor, I was their God: for al-
though the word Sum be not cxprelTcd in the covenant,
yet it is to bee undcrftood after ^^/ according to the
noanncrof the Hcbiewes.
He mighc have beene the God of their foulcSjakhough
notofrlicirboJics.
The Ji^«!^«w^r/ could not frame thisanfwere, who de-
nied the inimortaliticofthefoule. Secondly, the Text
ikiih^I dm:he Co:iof Abtdham^ that is, of whole Abra-
ham. For when any thing is attributed or aftriuled to a
parr,rhe Whole is prefuppofcd hrft. Examp!e,thc black
Moore iswhite in his teeth, then the Moore muftfirft
cxifi who hath the white teeth. So if the Whole exift
not, InfotcntiA at leaft, then this limitation cannot bee
made to the foule,that he might bee the God of ^^r^-
Z/4wjfouIe; as though the body never were to rife a-
gainc: and if their bodies were not to rifcagaine, how
could he be called the God of their bodies ? or why
conjmanded hee their bodies to bee circuracifed and
made them Temple^ of the holy Ghoft , if hee had not
beeae minded to raife them against' To /rve then jmufl
beunderftood hercfirft of the (oule, living ag potentially, which by the power
ofGodlhallberaifedagainc. andicisfaid in thisfenfe,
Mark. 5. 39. She U not dead but alive. How was fhe li-
ving? by the power of God who was able toraife her
againe; and therefore the Hebrewes call the Church
)ziA^Domus viverttium^l^ht houfe of theLiving bccaufc
the bodies lived to God all this time. The lewcs them-
felves believe the refurreflion Efay 26, 19. NebheUthi
]ekitmun ^Cadaver meum re fnrgent thztis^ I bcleeve that
ray body (liallrife againe and others with me, fo. hh.
1 1 . 24 . / know that hejhalirife againe in the refnrre^ion at
the La fi day.
Thirdly, this preface containeth in itlifeeterall. Ueb.
D d 2 11^
When any thing is It-
tributed to the part, the
whole is firftundcrs
fbo od.
The Churchyard is
called the houfe of liie
Living.
paip; 'nSnj
z6
Exercitatms ViVine.
Lib. 2
Hcb,Ii,l(J,
The comforts in divini-
ty ftandeth in thcfe pof-
fefsiveprom jfes mtne^
mns
h
nimiM'
Thou art mine, this is
thefummcofthe whole
coYenan?>
Hypocrites cannot
make peiticular applis
cation ef God, nor bt;
presaifcs to ihemldlyes.
II. 1 6. God is not afhamcd to be called their God and
he hath prepared for them a City to come, it is conclu-
ded thus.
If their God had not prepared for them a City to come
he might have beene afl-iamed;
But their God cannot be afibamed:
Therefore tbeir God hath prepared for thcmaCitty
to come.
lam the Lcrdthy G$d'^ here he teicheih them the, ap-
plication of all the promifes Oi Salvation cotheojfelves.
Hib. II 13. the faithfftH embraced the promifes ^nd kiHed
them, this was their parrticular application of the pro-
mifes. The Schoolemcn fay well, that all the comfort in
divinitie lieth in rhefcpoflTeiTiye pronouncs minc^thme ,
andtf/^ri", aSAvkurisbernetojQu^ Luc, 2. 11. So Paul
rpbohxth given himfelfe for m lit. 2. 14. And the com-
fortable promifes of the Gofpell, isE/4.f 43, I. Lirna^
tu mihl ^ which is ^iyuoTii, a fhort fentence, but com-
prehending all the promifes of Salvation in it : when
God faith thou art mine^ and our hearts can anfwere him
z^mitv/e4re thine. l^\\vs isa happy meeting: the lewes
ufed to write thefetw© fhort words Li atta^ the fumme
of the w^hole cQvcnantj as a motto upon their rings , and
above their gates .• Mi/te and thi^e are words of love.
z King 20,32. Achabfiidto Benhadid he is mj brother ^
then the text faith ^/'^wf;^ did diligently ohferve whether
' anj. thing would come fom him (irieainng from AchAb)drid
the J did hazily catch this w&rd^ whenhe faid is my Brother :
S> when the Lord utterreth this word to us, lamyour
Gi^.d^ we fliould haftily catch it, and lay hold upon it; and
make particular application to our felves of the promifc ;
but ^ hypocrites cannot make this paiticular applica-
tion to thcmU Ives ofthcfc promifes of falvaticn 5 when
the Lord oifTed a figne to Achaz^ Efay, 7. the Prophet
faid to hiai tuks aji^ne efthe Lord thy Ged^ but how an-
fwercd
Hoyif thefirfl andfecond (^ommAndement are dijlin^uijhed. zy
fucrccJ the hyrocrirc > ItpiU n$t tempt the Lord ^ but
!ie durft nor (4iy,yjr/^ not tc??)ptthe herd my God: but
E/^y can appVic that iolin\U\tl\rrilI)^ tcffjpt the Lordtny
GodEfayj, 13. Pharao[ayd Exod 10. 17. Prtiy to your
God for me^ that he mty take arcay this fUguefrom we: and
fo Darius Dan. 6. 20. callcth biai Darnels God, and not
my Oody and fee how ftrangciy the Icvvcs fpake of |
Chzi{\'J'here is one chrifi who is dead and rtfen agAtne^Acf.
25. 19. and Devils theDyi le/us thoujonneof the moji
high C$d ^ what have wee to dee with theCj M^rk,
Howcomcthir, that 5i^.<»i that wizard maketh
particular application ro himfelfc, calling God his
God Num. 22.1 S*/eannetgoe beyond the word cftbe Lord
my God,
Balaam called God his God, after the manner of the
Hetrufcians^ taking himtobcthat f^^fr/^(r/4^ God who
had informed his mind, and enlightened it at that
time.
How confimeth it that Ezekj/fs faith to Efay, 2 King 19.
4. it may be the Lord will heate a /I the words of Rabfhakeh^
andwtll approve the words which the Lord thy God katio
heard?
He callcth him Efiyes Gcd, and not his God, not out
of diftruft as Pharaoh and "^febuchad'nez^er did, but
one! y bccaufc Efay v.-as their mourh to the Lord at that
time^who brought the anfwercs to thcnn from God.
The laft thing which IS contained in this preface, is,
chereafon why they fiiould obey him p bccaufe hec
brought them out of the Land of^^gypt.
Theconclufionofthisi?, Pfai. 119, 130. the entrance
to thy words giveth light ^ and giveth under fiandmg to the
fimple.
Dd
EXER.
^^A
How Ealdam Called
GodkisCod.
Que^.
jinf.
Concitijiofp,
^S ExercitatimsDiyine. Commad. li Lib. 2.
EXERCITAT V.
Qmrnandement i .
Tfae firft attd (econd
Comra4ndcment,arc
two diftindl Comman-
demonc;.
To' bow before God
belongeth both to the
firft and fecond Coma
iBandement in diverfe
{ferminAti^d
Exod. 20.5. Th$ufhalt hxvt no other Cods before me.
T He firft and the fecood CorBmandemenc are two
diftindl ComaiandcmcTits ^ ard not one, as the
Church of Rome would make thcm-.for if they were not
two diftindi: CommandementSj then wbatfocver rdi-
gious duties arc required^and offences forbidden in Gods
Wordeifevvhere , couid not bceconraincu here under
oneof thefe Commandements: but all religious du-
ties required befides in any other Scripture^ can, and
muft bee contained infome diftindl Commandcment of
the firftTable^and tfeerc are many religious adions com-
manded^ which vvc muft refcrre tofomc generall head,
and feme diftinwl Commandement in the fiift table,
which cannot be referred to the firft or third Comnjan-
dement^ orto the fourth, and therefore of BccclTirie
they are to bee referred to the fccond Commande-
ment.
Thou /halt not hrp dovpne to them nor worfbip them.The(e
words belong both to the firft and fecond Coonmande-
Hicnt in diverfe confidcrationsjT<' hw the body, is an cx-
ercifc of religious worftiip due to God, and wee
muft not performe it to any other creature There are
two forts of bowing of the bodie, the firft isanabfolute
bowing or termnAtiud adorathjis they call if, and flay-
ed in the thing, to which it is given 5 andthis is perfor-
med when the thing itfclfcisthe principall caufewhy
theworfhipis given unto it. This fort of worfhip is
dueonely toGodhimfelfeandit belongeth to the firft
Cora-
Hol^ thefirji and/econd Qommandement are dijiin^uifhed, 1 9
Commandcment, alchoughir bean cxternall aftionof
the bodic, I T/w. 3. 8, / willt%ertfore that men pray €ve^
ry ivhcre ^ ^^f^^^ ^^P ^^^h ^^^^^^ rrrthut -wrath and
douhting.^hh cxternall av^lion of thcbody,T(» lift uf the
/;4;»i/,bcIongcth to the firft Commandemcnc The fe-
cond fort of bowing or of bod ily worfliip is that, which
vvc call ReUtiua^ quar^do n9n termphAtur in creatura^ when
it endeth not in the creature55'^ gna/ panai , id efl
eregione met yec fliall not bring in the Harlot in my
(ight.
Before me^ God is a jealous God. Who will not fufFer
idolum Zelotypi^^ the Image of leleufie to be fet up before
hira.£^fi^.8«3, hee who fhould not fuffer aflranger
to enter into the Temple 5 how can hee fuffer an Image
to be fee up before him ? he who would not fuffer the
Arke,
Jhou jhalt harve no other Gods be for erne.
Arkc, and D^^^/i to ftafld together in the Temple of
the fhilsfiims'^ how can he fuffcr an Idoll to be fet up bc-
fide himfelfe in his owne Temple i' What boldncfle
wasitinthcIewcSjtofet up the Idoll in mount OUvit^
even inthe/ight of the Lord, forliec never looked out
ofthcSaniluaric, but hccfaw thatvilchillof ^bhomi-
n-itions:thereforc hee calleth it not, Hur hrm;\l)ha^ Mom
Hncli9nuj?ut HArhAmmAfbhith^Monscorruptioms^The Wli
ofarruptioa^ i King Zj, 13. And they came ncercr
with their Idols to fet them up before the Lord Ez»ek: 8.
5. NorthvpmrdAtthegiteoftheAitdr, this Image cf le-
loufie in the cntrie was fet up. This was the outmoft
gatcinthi court of the Gentiles. And yet neerer , in
Ca^^oph^ltcijSyln the Chawbers that were next the Tem-
ple. When the Prophet digged a hole through the wall
he faw them worfn/pp/ng creeping things and abhcmindUe
basis verf^ 10. And >'ct neerer^ even to the North gate
of the Lords houfe at the entrie ©f the Court of the
PricftSjthcrethcy fet upthe filthy GodT^^w^^. And yet
they conae neercr which was a greater abhomination ,
At the door e of the Temple of the L§rd ^ beirci^t the Porch
And the Altdr^vere five and tin^entie men with their bAckes
tftrards the Lord J And their fAces tervArds the EaJI ^ and
they were np0rfl)ipping the Sunt^e. When they came to
worfhip before the Lord they turned their faces to-
wards the Arke:which w^in the Weft end of the Tern -
ple^and when they came out of the Temple, they re-
turned not that way,by which they cntred in : as when
they came in at the Eaft gate ^they went out at theNorth
orNorth-'^aftgate,buttheyvYcntnotoutattheEaftgate
becaufethenthcyfhouldhave turned their backes upon
the Lord. If they might notturne their b^kes upon hi»n;
farrclefTe might they tutne their hearts from him.
See£/i/,i.4.
rejhal have no other Gods. Acherim^Strange Gods^ fo'it
Ee is
rnn;jt?»n in
Mnnmnffioniia
Afom corruptionis a
nnii^ corrum'ycrc.
The Idols in Ez.ekj^l'j
day«s,were brottghs
neerer and nccrer,uQtiIl
at laft they were
brought within the
Temple.
When the people of
God vvorfljippfd,thcy
tttrned their facej co-
ward tlic Arke,
They went not out of
the Teoipk by the
doorc at which they
entered ia«
C3nnt<
?2
To have another Gotl"
iitohavcaftrange
God.
Many have not Ged to
be their God.
mnnn
The eftateof ih« lewes
when they were the
people of God*
^npi^ nj
The Samaritans reiigis
on«*>ncrarytathe
lewes in their fir ft
eftate.
Exerckatms Divine. Qommand: i . Lib.2.
i'iC'A\Qi\Urii^gefire. Nom^^^,'^, mi (IrangtinccnfeEyM,
^o»p.and Lev/t. IQ. i» So alicmre fe retrorfum , is to
^QQ Backward frcm the true G&d^E/a^, 1.^9 Inworlliip^
if wee refpt^ci either the objedi ^ or the manner of the
woriliip ; to have another God , is to have a falfe God .
fo Gal' 18. 9, Another Gof^ell^ is a ccntrarie Gofpell, and
Difparatafmt eontraria ifi cultu dtvino^ubi e(l alms ctalms
mneftv^HScultHS '^ih^xdoi^ajlraffge God^ is put here
for a falfe God.
yVe may cake up this Commandement in thefe pro-
pofitions.FirftjyefliallhaveaGod. Secondly.yee Hiall
have mc for your God. ThirdiVj yc fhall have mce one-
ly for your God,
Firft, ye fhall have a God. The moft people of the
World have Bot God for their God -^ there were and are
three religioas in the world, firft ludaifme, fccondly
Chriftianitie , and thirdly Paganilnfie.
ludaifncie is confidered in a threefold eflatf ^firft when
they vjere GfjdmTffi^M-y fec^/eficondly when they were
L0gnammi,N$tmypeoplf^ and thirdly when they fliall
be Ruhhama^ to he pitied Hofe. i .
In the firft eftatCj when theywerc^/ir^w^wi. My people^
then they worfhipped the true God 3 they waited for
falvation in Chrift to come^and they were diftinguiiTied
fr©ai other people by the badge of circumcifioB 5 then
the Profelyte of the Gentiles was numbered with them,
andhewas calied Goi gnikkari^ Gentilts jtmdamentalk^
when be had embraced the Articles of the faith. Thofe
who were oppolits to the people of God in thiseftarey
were either thofe v\ho mixed their religion withhea-
thenidi Idolatrie, fuch were the Samaittansx oftbcfe
Cbryfofioffie laidi ^i^iiClc:^ txtyvivav to mixc thefe things
that iTiould not bee raixed^ the ttuc worfhip with the
talfc; and the lewes ftigmatized (as it were) the Sa-
maritans with thcle two iQlitis^Gmijn zain becaufe they
ufed
Jhou jhitlt Ihhjc no otl>er Gods he/ore me.
??
"ipyn ns-15
Tl>« grcAt ingratitndc
oFthc 1 ewes in cafting
off the LocdjWho had
done (iich great things
for them.
ufcd(trangcworfhip. Or, rhofe who fell away quite to
gcntilifmc, fuchaswas Rahfnake whom the Icwcs hold
gencfa'ily to havebeenc an apoftate Ic\T;and fucha one
is called Cspher bcgmhl^r^TiegAmfuniamentum.
In their fccond cftatc they arc Lcgmmmi^ Net mypefi-
fk. And they defpifed me Ejaj. i, Tbey whom I begot
and brought op, they upon whom I bellowed fo great
piivilcdgcSjthcy to whom I gave fo many benefits with
out their tk fcrt, they whom / uned upon Eagles rrmgs^
Deut. 7.<5.(fot the Eagle doth not carie her yo JBg ones in
her talloncs as ether ravenous fowlcs doc\ but upon her
wingsj 1 was betwixt them and all danger,! covered
them in c/^^;^/ with my winges,! carried them through
the Defert^ and yet they have cart mc off, whom they
ought to have worfhiped •* they havedefpifed mc in my
PreceptSjinroy Counfcls^andin my CeremonieSjin my
Patriarchcsandia my Prophets, in my Judges and in
my Kings, and laftly they have defpifcd mee in my wel-
. beloved Sonne,whom Ifent to them55//7/;f^5/>fodix\ h's in qui-
riesii
Chriftianitie, thofe have God for their God , firft they
were called iV^z^w/^j^w^^'^m and afterward their name
was changed 2C^/?^/(?^^3and they were called Meficbi]m
A^, II. 25. Andchefcale of the covenant to them is
baprifhie.Oppofite to thefe are Apoftats who fall away
from Chriftianity^fucha one is called Hemirdath^Mutam
fidem,
Thefe who fall from Chriftianity : doe fall away ei^
thcr totallie, or in parr. If they fall totallie, either
they falltoIudaifme,Turcirme,or Gentilifme.
Firft^if they falto ludaifme^thca they are called c^^>&^-
rim^redemftiftetw^^M^^l with a pryce.
Second ly^ if they fall te Turcifme, if the Turkes buy
the Childrcnof the Chriftians, then they are called
Mam/uim^ 2nd they circunicifc them when they are
eight yeareold: and if they take them alive when they
are men ofage, then they muft renounce their Chrifti.
anitiCj and they muft fay- Noneji Dtus^mfi Demn Ma-
^/if^sff/^then they are circumcifed, and called Mufulmn-
The third fort are thefe who fall totallie toGentilif*
mejas lulUn the Apoftare.
They wko fall a way in part from Chriftianity^ arc
either Heretickes or Schifmatickes.^^rmir//^ njeriiaum^^
etSchiJmatici^ in charitMtm^ ^escant.
The third religion is Paganifmc, it is called Ga]ar&th^
&c in the Syrian language the Paganes arccalkd Arar?2^i,
Gakt. 3.28. The reafon why theyarc fo cai!ed:is becaufe
the firft IdoLicerSjmentioned ©f^ in the Scriptures canae
from Jram^ or Syria : as Abrahms Father was a Syrian^
Labm was a Synan^NMrna/j was a Symn^ & Bdsam was
a Syrian Dent. 2 ^./\. And they put an Ar&mite for an
Idolater , as an Arahkn for a Theefe 3 kre, 3, 2. and a
Chaldean for 1 Genethliacke D^n. 2. 2.
Ifallthe world were divided into thirtie one parts,
there
1 m^UJUWKWIWWBP
Thof4jJ?alt hayi no other Gods before me.
^
there will be found Hinctcnc parts to bee pofTcflrcd by
Uolatcrs, fcvcnby MaLkimctans and lewes, andbut
five parts by the Cbriftians.
Ninctccnc parts are podcfled by Idolaters, firft fome
of Europe and the fixt part of -^/V^, tticmoft part of
^Jia, as India ^ Calecut^ Cdthay^ and Tarfarie^ all yimc-
riu J except a few drawnc to Popcrie^ be the SfAni-
srds.
The Mahumetans pofTefTefixe parts of the Worldj
as jifAbia, pcrjijj and a part of j^Jia^as the T Art ares ^ and
the fourteenth part of Europe.
Chriftianspoflcde but five parts of the World, and
there are thirtecne kSts amongft them. PapiJlf^Gncians^
Mtlchites or Syrians^ Indians or chrijiians of Saint The-
Trta4^EAfl Indians^ Georgians ^ Mufcevits and Rufsiam^
NcHortAns^lacebits^Ophiti ia ^gjpt ^Armenians ^Abi^ which is required of
them.
But under the New Tcftament hec promifcth
that his Children fhould keepe his Lawes. Ezek. 3^.
27.
They (hall begin this new obedience in this life , and
that more cherefully thanunder the Law : but that lliall
be perfedcd in the life to come, which is required in the
Law,
This one Commanderaenr, to love the Lord with all
our heart , is the Commandcment which we muft ftudy
firft: for all the reft are implied and contained in iCjas the
c'vnclufions are contained in the premilTcs and this Lovi
isthefulfiHirtg of the Larv Rom, 1 3. 10.
This love of God, is the ftilfilling of the Law three
waycs. Firfl, Rcdf^clhcy becaufe wc fulfill all the Com-
mandc-
45
Simitc^
God.icccptethoftheJ
encJevours of hiscJiil-'
dreninthcCeurtof
ntw obediencfl
Obf
Our new obcdienca be-
gun hercjbutpetfcft
in the life tat come.
gem LtirmMittr*
a^T«
\ 4<5
To put our tn* ft in
Godjis commanded in
the firft Commanded
Exercitatms Divine. £mmand i . Libi^
ments for the love of God. Secondly Effiliive^ hee who
loverh the Lord is readieto obey hin). And thirdlyyir-
mditer ^ qaia finu ia fH$ralibm habet rAtionem forwdc ;
for all
rie.
our actions fliould bee referred to his g!o-
ThetruHefthewh-
kcd,likc the Spiders
web.
Thcgoodnefifcof God
istheob/c^ofour
hope*
God IS called The fs4re
AsthisCorDmandenaentcraveth of us to love God,
foic Commandeth us to put our whole truft in him , to
hopeiDhim^andtofeare hinEi, Fir(l,ro pat our truft in
him ^He that trajieth in the Lordjhallftafjd as Mmnt ZUn^
that iannot he removed. PJaL 125. i. But the wicked
who put their truft in any other thing, their hofejhalibee
cutoff and their truft jhall he affiders heufe^ leh, 8. 14.
raarkc the cottiparifon, thefpider fpinneth a web out of
her owne bowels, and (hee weaveth it moft curioufly ,
then (he inclofeth herfelfe within the midll; of her web,
asitwcreahoufe: but how eafily is fhe fweptaway?
So man when he fpinneth out of bis owne heart, his
owne imaginations and trufteth in them 5 they are but
like the Spiders houfe untohim. Thefem^ve the Sfideri
weh^ hut their websJhaH n&t beccme garments to them^ei-
therJhaUthey cpver them/eheswiththeixwirkes^ Efay^ 5^.
So we fliould hope in him. The rcafon wherefore
we beleeve himjistheauthoritieof thefpcaker^althoHgh
we have no evidence of that which we beleeve 2 So the
rcafon wherefore we hope in God , is his power
and goodnefle, that he' is able and willing to per*
forme that which wee hope for. Fides re/pi-
cit pimario veritatcm , fj^es vero primar/o homta-
tem^
So we fhould fearebifD.The Lord is called The feare
efjfaac. G'^/if.3 1.42.(3$ heis called ExfeBatio et Patientia
Jfraeljere,^/^.^!) thatis,hewhom Ifi^ackxxih^Efayz,
i'^. San^tJietheLordandlethimheyourfeare. It is the
manner of the Script urcs^ to put the habit or the paffion
for
God is to he loVcd 'St'ith the t^hole heart.
47
for the objC(5i. So Gal. a. 13. Faith is put for Chrift
the objed of faith, and Rem, 8. W^Are fived by heft ^
chat is , by Chiift hoped for. So thc/^^r^ ojlfanc^ that
1S3 :he Lord whom iJaac fbould fcarc*.
The chAldees call God Dehil^ terror or fcar< I>^». 2 .
3r. M^^coraming from Syrian and being to fwcare
to a S)fian^ fwearcth lohini accord iDgtcri?c SyrUnov
ChaldeVhxdXc^ by the feareof his Father Jja^c^xlMi^
a^ OA?i^'-?gly, and faid to
the reft after this manner^ I befeech you by the holy Tri*
nitie, that ye would live peaceably tcgcther, and if I
beany caiife of the difTcntior, lam no more worthy
then the Prophet /e>/^^ was, caftmee into the Sea , that
this
of the hi^hejl deg) ee of mans loyeto God.
49
this ftormc may ceafe; and I will moft willingly fuffcr
whatfbeveryc will doc unto mc (although Ibceiono.
cent) for your peace fakcj caft meoutot my place and
bani(hmc, oncly kccpcunicieand peace amongft your
fclvcs. Farewell holy Paftors, and remember ray la-
bours continually.
Secondly the good Paftor is bound to give his life for
hisjbeepe^ /oh, 10. 17, and Paul faid he was readme to die
£t ier»fiiem for the name of the Lord JeftUj yiB. 2 1 .
10.
Thirdly, wee may defire fonsetimes the deferring of
ourglorietocomc, for the good of the Church. vhiUf.
1.23, For I am in djlrAiXehettteenetv^o^ having a deftre
tQ depart anal to hewithchrifl^ nhich is far re better*^ ne^
%'ertheUfJe to abide in the^efh ii wore needfuU for jou^
but we muft never defire, tor the good of the Churcb,ro
be deprived of eternall !i^.
ButPW willied to bee deprived of eternall glory,
for the good of the Icwes and their eternall Salvati-
on.
Thiswasbuta condiiionali wi/h, like unto that of
our Saviours, let this cup p^JJe ^c.hviA chantoi exuberans
optAtetiam Impofsthdia^ (aith Luther. When Pjw/vvillitd
that he might be a curfe for his brethren, it was a^^/«i;/4j
conditknata- ^ but when Chrift wifhcd that this cup
might paffe, it was voluntas fub conditicneiihQm^vxx
may be cleared by this Example , a man hath two fer-
varts, both their wils are fubordinat tothcir Mafters
wjl!, buthce injoyneth to one of them a harder taske
then to the other; thii man refufeth not ro doe his
Mafters will , bur f^ith unto him , if it be thy wil,I will
doc this, alihough it b»c a hard taske, here his will isyi^
fW/;/V^;j^,as before it was 'voluntas cendrtionata^OLVfWX rea-
( 'ic to doe his maRcrs will : but tbis is a further degree,
fhat he wiHunirrrrocrhis lil;ewifc,ifhis M^fter wifl bid
We may defi re t\\t de-
ferring of our glory far
the good of the Church,
Ifuhccndimme,
The difference betwixt
p4f4s Wiiii aad Chriils
Wiin,
Wcare/oynedto God
Stmilitudtne ndtur4e,-)figl
We may will the gr^ac
tcft puiii'lmient rather
than : he diminution of
Godsglory*
Simile.
T^e good of the Church
to be preferred to our
temporary cftate.
MaJti
J ^u/p^
>4aninthisli<"ek
^/^r9 fdn^
hm M^lumChtfA ', fbrifhehadbeeneinthateftatc, hf
had beene excluded from Heaven, andhehadbeencT'/
Ator9i\)\^ butifhehadbeenc ia heaven bee had btene
Co?7i*>rehmfor'^ and they who are from h^me , travel ing
to their journies end* can never love God In per-
fcdlv
of the highejl degree of mans loye to God.
5»
t^nf»
Pdu/s wi(Ti con/idercd
fimply in it lcU< ^'a»
no finnc.
Simiff*
fcif^ly- as they who have accaincd to the marke alrea-
die.
If yc will confiJer this petition by it fclfe^ic was nei-
ther (inncror dimunition of tliis Iovc:huc if yc will'con-
ridcnheconicn|iicnrsof thisv^iih, ifinJ^ed hcc had
bccnc excluded from the Kingdorne of heaven, then it
hadbccnca finnc for him to have wifhcd it. One
may wifli a thing fiiiplic without finne, yet towifh
it vefiitum omnO: m cncumflAntifS it may be finnc. Exam-
ple,a wo'iiai' hifh her h isband to be executed for focne
capiralloffcice, thewoman wiihedhcr husband tolivCj
as her husband, and a Father to her Children to pro-
vide fortheoi; burifilie fhould defire her husband to
livcasanEnemieto the CommoQwcalth contrarie to
the Law, then herwifh vvtre afinfull wiHi: So for
Paul to wilh this to teftifie his earneft love to the
Church 3 it was no finnc • but if he had wiflicd it vefitum
$mimbu4 circttwjlantijs^ with a diminution of the love of
God, and want of eternal! happines- then his wiftihad
bcene finnc.
Againe we with a thing dntecedenteveluntatc velcQnft-
quente voluntate ^ with an antecedent or confcqucnt
will. Example, a ludge by his antecedent will, wifiacth
that all the fubjeds miy live- but by his confequent
willjhe wifheth the raalefaflor to die . So Paul wilTied
this by his antecedent vvilj^but not confidering it with all
the confequents that might follow upon it.
Fourthly5P4///wi(hednotthisabroluttly5butinco'n-
parifon: as the naturall Mother who pleaded before
Sdompuchok rather^that the Child fhould be given to
her who was not the Mother of it, than that the Clald
fhouldbecutintwo, i King^. 16. Ifyc confidcr Pauls
v^'ifii hcre,it was ondy in comparifon ; rather then they
fhoulddie^hewiflieihthistohimfeffe.
But how wifneth hee to be accurfed of God, and to
.^ Gg ? be
Pdu/j with ye/fffum
/'W/wiftiwai not
abfolutebucincom-
patifun*
^"'Jf'
5^
Exercitathns Divine. Command, i . Lib. i
Pdkls wifli :ot.i^oi lovers of honour • man natu-
rally feeketh himfelfe and his ownc honour , and he fer-
gettcihtogivehonoiTioGod. lolmy.ti. Hethstfpea-
keth of himfelfe fetkcth his o^crne glorie, but he that feeketh
his^lorie th^t fent him^ the fame is true^'A*>;>^upc/^!overs of money ^covc-
toufneffc is Idolatry, Epkef, 5,5,
There
Jdolttry ofthefirji Commandement .
55
riicrcisagvoaci'clCiTiblancc becwixt the I^olatricof
diciirfl: Com-mndctncn!:, and the Idolatry of the fe-
conJ Conm-indcmcnr3 betwixt a covetous wretch
fectinj his heart upon his mony , and an Idolater, bow-
ing before his Iniage.Thc Lord fhewed toH^^/^J^/in a vi-
Hon. Cap, 8. the vile abhominations that were com-
.mittcd within the Tcmple,and what they were doing in
thQ chambers of their ImAgerie, Soiiiewcrc worlhipping
creeping tkftgs-^ Some with their Cenfers in their hands
making the fnioake to goc up before their Images , and
^omc rreepiffg be/cn the filthy Idoll Tammuz.. So if the
Lord would lead us in the Spirit^aad let us fee (ashec
did Ez^ekjel) what our (cvcrall affecftions were doing
within us ; we fhould fee a thoufand tiHies greater Ido-
latrie, than ever £ic^i/r/ faw in the Temple. Here wee
fliould fee fomefacrificeing to their ownenet^ Hdak.i,
1 6. afcribing all things to their owjic wit and poHcie.
VVefliall fee others facrificingto TAmmnzovBallPeor^
to their filthy luft, and as, Jeremy, i8. TheChil4rengA^
thereithe W^ei^ the Fathers kindled the firc^andthe Women
kfseaded their dough to make Cakes to the Queene of Heaven-^
fo when wee looke into our hearts wee fha'i fee ©ur
afFCiSions buSe to give forae fort of fervicc to this Idol!
or that , and to none more readily , then to Mai-mam^'
mon.
When Nsl^uchdJfiezzir fct up a golden Ima^c to bee
worfliiped^ill the People felldowne and wor/iiipedit,
but the three children who refufed to worfhip it were
caft into the firie furnace, yet the AngcUof the Lord
was with them' n the raidftofthc firie furnace, and they
; found the moft comforrafcle prefencc of God with them ,
bccaufe they would not fall downc before that Idoll:
So faith C/^/';y5/?(?»wtf, covetous and avaritious wretches
fall downe before their mony, but the children ©f God
refufc with the three Children to fall downe before that
H h god
tircacafrmity betwixt
Id >l.itryoF£Kcflrll
C^inrnandemenc and
AdaUtr^ of the fccond
Comniaadcrticnc.
Greater Idolatry now
tlianinthjdaycsot i
5-5
ExercitationsDiyine. Command, i • Lib. i
Tteftcrificcoftlie
ceY€tottsnai)tohi9
The covetoui mtn is
miricd to Jiis ^ld«
god*
god of chicke clay whick is GoW,^^/'^ tit^denjum lutum^
miak. 2. 7. And therefore God is with them in all
their neceitities, and pro vide th for them. And as the
Idolater hath a facrifice which hccoffcrcthtohisldoil;
S05 faith Ckry/0jl0me, hath the avaritious roan his facri-
fice which hee ofFereth to his IdoU, but what facrifice
hath he, Even thofe whom he defraudcth, and maketh
a facrifice of them to his Idoli: againe, he maketh a facri-
fice of the poore to whom hee denyeih maintenance.
Andlaft5the wretch ofFereth himfelfe^becaufeheede-
fraudeth his ownc foulc of the ufe of his riches. And as
the Idolater devoutly beholdeth his Idol), and dare
fcarccly touch it : fothe covetous wretch dare fcarce-
ly be bold to touch his mony^ and his heart is often-
er with his mooy, then the Idolaters heart is with
hisldojl. /;» reduceth all thefc forts of pleafures to three , either
the tuft pfthefle^^ the lujl of the eyes or the fride of life ^ i
ioh. 2.16. firft the luft of the flefh, by this is meant all
intcrnali pleafurcs wherein thcflcfli delightetb, as
drunkcnneflfe gluttony, whoredome , fuch make a
god of their belly : thcvcrypanch^whichisthcfaafcft
part in roan, isr made a god by them , they facrifice
not to the wit their more excellent part,but all their care
is for the belly. Clemens Akxeindrinm writeth of a fifli
which hee calleth e;t7po^Aci>.ci57?oj' which hath not
aieart diftinguifhed from the belly, as other fifties
have, but it hath the heart in ihebellv: So thcfe glut-
tons which make a god af their belly, have their hean in
their belly ^
A man cannot loVe God and Mammon.
57
Salomen (atiifiecl tllliil
fenfes with pletfurcf.
pja dtUcittzhQ^'jit,
Thefccond forcof plcafures, is thelujloftheeyes.i'^^^^^^^^^^i^*
EocUf. 2. 10. tfh^tjoever mine eyes defirei I he ft ^ ^*
not from them^ I withheld nut myne heart from any
loyHQ ftudicd to fatisfie all his fcnfcs jhis care wrcb rau-
ficke. 1 got me men fingers And women finger t^dni the
delights of the fionnes of men^di mnficall inftrurnents^dnd
thAt ofAllfor^s^virfiZ,^li^cyz mth^grsAt tnildings^gar-
densdnd Orchards verf 4. 5. His V^^^l fou<^ht in mine
heart to give my felfeunH Wint^verfi^. this is, tolive in
plesfure^^^^ fuch are dud while they live* iTim. 5.6.
fach yNQXzTyrm zvASydon^^n^ thofe of Fhcenicia^
they were called PhcenicUns frora the Syriackc word
Phinnek, dsUcAtm^ and rpu^gjs/ helicdit ^ bccaufe they
fpent their time in pleafure. Chrift pronounceth
a woe agaioft fuch, Woe bee to you that laugh , Luc.
^.25. That is, that fpcad your time in mirth and
pleafure.
The third fort of pleafure, is th^ Pride of If e^
which puffeth up men that they know not them-
felves. David faith of thefe^ that Pride compajjeth
them about asachaine: and violence covereth them
d^ a garment. Pfal. 73 . tf.
TheCooclufion of this is; The Lord in the Creati-
on made a threefold fubordination,firft that man fhould
bee fubordinat and fubjed to God , to honour and re-
verence him. Secondly, that the fenfuall appetite
fhould be fubordinat to the reafoaable facultie.Thirdly,
that things beloA^ here fhould bee fubjed both to the
reafonablc fjcultic and fenfuall appetite, but whcna
man lovcth any thing better than God., then all thcfc
three fubordinations are broken: for when hec
affe^etb divine honour, making a god of himfelfcs
thenthefirft fubordination is broken, when hee fct-
terh his heart on his pleafures, and maketh a God
ofthem, as the rich glutton who had his pleafures and
Hh 2 good
t
5^
Exercitatms Divine. Qommand. i . Lib.2 .
goodthirgs in things in this lite, Luc. 16. Then the
fccond fubordinatioD is broken, A nd thirdly, when hec
fctrcih his heart on hismony, to male a Gcd of it , and
to ferve it. As the rich man in the Gofpell^Li^r. 1 2 ♦
1 3, Then the third fubordioation is broken.
Whereas itfhould ferve him he^becom-
ifieth a flavetoit: the heathen
could fay 5 mihi res , fi$^
me rebus fubmit^
ter€C9n$r.
EXERCIT.'
59
Commandemcnt II.
EXERCITAT. L
Ofjdolatry mgeneraH^
Expd, 2 a. 5 , rhcu/halt rjot wake to thyfelfi anjgnven
Image ^c.
s^^ Here arc two things foibiddcn in this
Ccromandcmcnt: fiift to make an Image
for a religious worfliip 3 and fccondly to
worfiiipit.
Some condemne the a (X of paintingand
carving, as the Icwcs doe, who will not fufter a pait^ter
to dwell amongft them. But this gift of it felfc, is the
gift of God, as may be feene in Aholiab and 'BezMiel
whom the Lord indued with this skill. Exod, 3 1. 3.
Secondly fomc will not allow the hiftoricall ufe of
them in houfes , or upon the Princes Coinc for
diftinflicns fake, but this is IawfulI,?iBd Chrift hira-
fclfealluwethit. Mat. 22. 20. But fomegoe further
and allow them , not onely for ornaments in privat
houfes, but alfoin Cburclus, as the Lut6ira;js doe.
Fourthly, fome allow them for excitation, to move
them to worfhip : and laOly, fomc allow them for
adoration. Thefe arc not Lawful!.
Theujhaitnit maketothy/dje ^c. There isadifFe-
Hh 3 rence
TlielavvruUiircef
painting.
Wfrat ute of painting
unlav\full.
6o
Exercitatms ViVme, Command, z. LiUi
No worlbip to be givea
toanldoih
gcmafiexit.
yiD dimffto capitis
iumfuperiore corpore.
nip verticem
inctinare.
T\yr\D^T\ totum
corpm profiermr:.
■ rcace betwixt him that makcth the Idoli , and him that
', prayeth to it when it is made • the oae is the naate-
riall Idolater , the other is the forraall Idolater. The
artificer raakcth oixely the Image, but hee who
prayeth before it [and adorcth it, makcth a god of
it. The Children ofl/rael ayed unto A^rcf^ ^ fnakeud
g^ds to ^$e before ui^ ExoJ. 32. r. It was Jaron that
made the Calfe, but the people made the Calfe a god.
If a man had conic into the fliop of Demetriui the
filver finith, and hail asked tiii^, what hee was doing?
andbefbould have anfwered, lam making godsj hee
fhould not have anfwered rightly here: for it was h(fe
that bowed before the IdoUjand prayed before it^ibat
madea god of it, P/S/. 115.8. They that wake them are
like unto them t fo are aU they that put their truflm them.
This is the fpeclall fort of making of gods, when
men truft in them and adore them o- The Poet M*ni^ll
faith.
Qui fingitfacresy Aur& velmarmere vultio^
NonfacitiUe Deos 5 qui rogat^ ifiefacit^
Thdujhalt not km dmm u them ^c. There are two
things forbidden here. Nihil dandum idoU^ ftec accifi-
endumab idok: Nothing muft bee given totheldoll,
aor nothing taken from the Idoll. Wee muft give
nothing to the Idoll , as reverence or mainte-
nance.
Fir ft wee muft doe no homage or reverence to the
Idoll. The Hebrews have foure words, to note the
fourefeverallgcfturesofthebodie, the firft is Baracb^
The bowing of the knee, 2Chr. 6^.13. The fccond is
C4;'4/8i^3 which fignificth the bowing of the head, with
the bulke of thebody^ VfaL 95. 6. The third is Kadad^
thebowing ofthe head, the fourth is Hifl^tahhavah^lhc
proftratingofthe whole body upon the ground. So he
forbiddeth
Ofjdolatry tngeneraU.
61
forbiddcth to lift the eyes to an Idol, ler. x8. 6. So to
kiflfe the Idoll, i Kiftg 19. 18. ihvi referved te^ thctu
find v>hofe mputh have not ki^ed Baal. Cicero makcth
mcDtion«fthcImagcofl/rrf*/if/3 €U]us mentMm cfculis
adorantsnm sttntum jnit. And when they could not
reach to the Idoll to kiffcit, they kiffed their hand in
token of homage which they did to their Idoll. Con-
trarie to this fort of worship isihckiffingofthe Sonne
lefusChrift, Pfal. 2. 12. 7his(f/cu/uprf Aowag^^ isdMc]
onelytoChrift.
Secondly, wee muft give nothing to an Idol! for the
maintenance of the fcr vice of it, as the Ifraelites tooke
their catc-rings and lewels to makcthe golden calfe.
So we muft not plant groves to it, Deut, 16.22. TfaL
1^7. 1. IVe hanged our harpes i$fcn the jp'tUotpes^ when
theydcfircdustoplayto their goi^s; wee hung up our
harper upon the Vviilowts, that is, upon the groves
confecrattoBif/^iorBr/jaQdwc faid5it were better that
ourtongucs (hould cleave to the roofe of ournaonth,
than that wee fliould forget the worfbip of thetrHe-
Godar/^ri^/rw. foto eredany. titlcor infcription in
honour oh\\trB^Levit.2 6' 1.
Soto iViilitutea Priefthoodtofcrvethefcldols,//^^.!^.
I : . As Micdh confecrated a Levite , in the originall it is
ImfUiiit MlcAh munum Leviu^ where this Idolater
imitated the forme of confecration of the Lords Priefts,
Exid, 2 9, 3 1 . 2 Chro. 13.3, Omttis vemens dd implen-
dam manum fudm^ thatis, to bee ordained:Wben the
Prieft was confccrat to the Lord, the Rammc which
was to be offered, was called Aries impleUcms, Exod.
29,11. Bccaufethehandof the Prieft was filled with
it when he was ordained. Thcfe Idolatrous Priefts, 2
Kirtg. 2 3 . arc called Kemanm , as ye would fay, blacke^
becaufe they were fmoJtcd with the fraokc of the
iacrifices*.
So
p^3 i^ando abfoLuta
ponitur figm^cat ofcu-
Uri,
r^Tothlng io be given u .
Nftplere manum ^uii
Hthrejes^
6t
The P hefts ftoodbapTC
footbcior^ the Lord ;
>vb«ntbcy.ferved«
incur V at io
How adoration diffie-
reth from prayer,
I Adoration issnaft
1 of religious woi^ip*
Spihtnallandcivill
worHnparediftin*
guiflied by the end and
intcntiouof cfaewcra
fliifper.
Exercitatiofis'Dt^im, Command^z. Lib.z^
So K) ftand barefooted before the Idoll which the
heathen called Ntdipedalis,^ they borrowed this
cuftomefrom the Preiftsef the Lord, who flood bare-
footed betore the Lord when they fervcd,
Allthefe forts of extefnall worfhip given to Idols the
lewes called QnMudt :^4ra^ and it confifted in foure
things, firft Altar e^ kcondXy Suffttu^^ thirdly. Incur-
vathyQ,wJi fourthly LibAtio.
Adoration confifteth in the inward adoration of the
heart, and outward gefturc of the body • and it diffe.
rcth fro en Prayer, which may bee perfornaed by the in-
ward ^d of the m'iKl fonietiraes, without any outward
I geftureofthebody.
This Adoration is an ^& of religion, properly to bee ^
performed to God oncly, as the objcdi of it 5 for it
arifcth of an apprehenfion of the excellence cfGod-
above all things created, and itisldolatric when this
worftiip is given to any creature cither dire illy or indi-
reaiy.
Spirituall Adoration and civill adoration are diflin-
guilhed by the ead,and the intention of the wor (hipper
oncly diftinguiflieth thcm.Therc is no outward worftiip
which is done to God but it may be done tomen,except
onelyfacrifice which is due to God oncly, Exod.ii.
Other wayes the intctition ofcbefe whowor(liip,and the
end wherefore they worfliip , dillingui&cth tbcm.
Whenthemocherof the fonncs of Zehedttts came to
Chrifl: and bowed to hint), Mat. 10, 20. defiring tbatj
one of her fennes might fit at kis right hand, and thej
other at his left band, this was but civill adoration^
which fhc gave to him ; bccaufe it was but a civill
thing which (lie required of him, rating him to bee a
te«)porallKiag: but when aCatholicke comcth and
boweth before the Pope,hcgiveth him more then civill
honour , be givethhim divine honour^whypbccaufc he
taketb
of Jdolatry
6?
' CtUtaOmm.
turn eontrdBmm but
they are as herauldf
to pronounce rcmiffi J'
takerh him to b; c one rliac caHiioc crrc in his calling ,
andwhoisClirift^ vicar uponcavcli here : So hce gi-
vechhiraincffc.::tLha: whichisduc toChrift^and that
he hath that fame powwr to forgive finncs which Chrift
hath.
'X\{^xz\%Totum f9te(lAtivum and Totum conttAEium*^
Totum potejldtivum is the power of ruling and gover-
ning in aKiogj Totum cor^trA^tim is the fatnc power
contracfltd in an infcriodr magiftrat; as in a Major or
Proved^ Chrift hath T6tt*mp$te(idtivuin^2ih{o[\MC power
to remit finnes , but his miniftcrs have not T^tum cm-
fraff/tmjas inferior magiftrates have the power of the
King, they arc ondy but Heralds to make intimation
of the remilfit^n of finnes : the infcriour magiftrac may
urge obedience to hicnfclfe , becaufe he hath T^ff^m
f»tellattvf$m c0ntr4^Mm in himfdfe 5 but n^ man bath
TfifMmp§tcflAtivumc0Htra^umvf[thinhitnCQ\k to remit
finncs. VVhcB they bow before the Pope , they hold
that he hath not oncly poteJlAtem c&ntr^^am to remit
finoeSjbut j&#/^y?4/^«> excelUatU^ and that it diffcrcth
oncly in degree from Chrifts power , whereas^ the Mi-
nifter in remiffion of finnes ^ hath not this power
«j83^/:tr/xs:^ p4 tanium \li\y^\-ny.c7^^ and he ■doth nothing
inabfolution but difpofeth onelythe pcnitentjand by
the word and probable fignes abfolueth him : this ab-
folucion is not a proper a£l of forgivenelTc of finnc,
as if it had adireft, aeceflarie and phyficall influence
in forgivcnefle of finnc : but he is onely CauJa morAlii^
f(u c$»dlfAnry^hcrcupoti God is naoved to pardon the
penitent when he fecth hina hunabled. Butrbey afcribc
to the pope the fame power which is in Chrift to for-
give finncs, although not in the faaae degree: therefore
when they bow before the pope it is idolatrous wor-
rnip5& as the people called S/mo» MAgus thcgr€Atp9ver
ofGosi. Aci. 8. 1 o. fo do they the pope.
li The
^4
Exer Citations Diylne. Command: 2 . Lib. 1
The intention of the
worfhipermakcth not
that civill worlliip
which was firft infti'
tuccdtobcfpiritaAlI*
. . J Opetis.
Conclfifion* I*
Condiifi^n* 2 >
The intention of the worfhipcr maketh not that civill
worfliip which was firfl infiitutcd to be fpirituall wor-
ihip. Example, Ifa^naDflioukiftand before an idoll,
and feinc himfclfe to bow before it, for the loofing of
the lachct of his flioc, this were idolatiie; why? becaufe
bowing before an idoll was infiitutcd forthcbcDour
of tbcidoll?and here we muft diftinguifli inter fimmepe.
ris^ (jrfititfn 0perimis^ and the aftion is to be judged a
^nc oferis /V non eperantis.
The conclufion of this is. No bodily gtfturc di-
flinguiflieth fpirituall worfliip from civill- therefore
God counteth nothing of the outward bodily worfliip,
where the inward worfliip of the heart is wanting.
'ToL§w diWfte the hedd lik^ a hfd-rujh audtofpreadfackc
chtth and ajhes under them. Lfty 58* 5. this did not
pleafe the Lord: and when the Lord willetb us to keepe
ourfoote r^hen vpee gte into the heufe $f GoA^EccUf^ 5. 1.
It is meant of the affcSionSjand not of the footcof
thebodic.
Secondly, it \s finis $p^riSy and not ^/> thofe things rfhich he hath notfteti^vAimlj puffed u^) ■
in hisflefhly minde^and not holding the head. W here the
Apoftic reafqneth this wayes, every one who is fub-
jedandfubordinatej.as the menribersaretothehead,
ftould not have thac honour which is due to the head.
Butrheangcisarefub/ea to the head; therefore they
ftouldnothave that which is ^ue to Chrifl: the head:
Let us pray to cur father, and he can fend legions ofan^
g"ls to defend us. Matt. 2i5. 2 5.
There are two forts of worfliip, cuJtusreligioms, (^*
cuItHsficietatisi cttltusfocietatis belongeth to nil thofe
who are of one fociety,the angels aic our felloTv/er-
vants. Revel. 22, p. Therefore this worfnip which is
done to them, is doneto thena as our feilow fervJints.
This civill vvorfliip which is perforaed by mentis ei-
ther as they are p//>/i://>?r/z.'/V^«tf/?.
on the eartb, and gathered within the church and made
members of herj as they arc members of the church
againe^cither they are members of" the Church trium-
phantjor milirantithe angels now arc of the Church m-
umphant^co/uiues triumphant€Si\hQxtio\:^ they hauc not
of us cultumfmetatis now, and when they appeared of
old to the Patriarchs they were worfliippcd oncly with
civill worftiip,and fo if they ihauld appearenow.
Whether is itadiverfe fort of wcffl^ip which isgi-
vcntoanang 11 and to a king? it might (ecoi to beadi-
vcrfckinde of worfliip^bccaufc the excellencie is di-
verfCj the king being civilljaadtheangell fpirituall.
There is no midft betwixt reh'gious worftip and ci-
vill adoration: the adoration given to an angcli and to a
Vm^.nm differurjt ff^ecie^ bviigrAdu: fortomakeitcivill
worfliip, it is fufficicnt chat it be a creature to whom it
isgivenibutifwewillrefpeia the degree, there may
be greater or lefler wor fhip givenjgr cater to the angels,
and lefler to the king.
In heaven there are alfo the feolcs of the blcfTcd de-
parted, and them we may not worfhip: for they un»
derftand not what we are doing upon the earth. When
E/wwastobc taken up to heaven, hee faid to £/^ii,
aske of menhAt I jhAll doe for thee before 1 gee hence, a.
Kings 2.9' whereby hce itnplyed that there was no
place to aske him after he was gone. Aad if the Saints
on earth refufcd this fpirituall worfhip offered to them,
as PduUndB^rfjabas AB. 14. i5,muchmore will they
ref ufe it in hcaven,thcy will iz'j^net uf9t$ us^mt unto us^
they caftdowne their crownes before him that fitteth
upon the throne,and give hioa all the honour.
Of old there were Idolatcis called Collyridam^ of
whom Epiphanius maketh mention , who baked
cakes, and offered them tothe virgin Mdrj^ this was
idolatrous worfliip offered to her. So when the Church
of
Afloration g:iT€n to an
afiRcIl and to a king
differ in degree onely.
The foulet <5epartcd
arc not to beworfliipj
TfecIewcifayGf the
dead, ^naUu h^fhJem^
whicJithey contraft
NX
thus ny on him is
peace, and not on him
be peace,
Pfat.!!^. r.
Revel. J, 13,
The Church of Rome
ma'-^e an idollof the
virgin Afrfr^,
No and to call upon himinournecciTity.jP/j/. 50.15.
culiuf/^MmeiHthe Jd^ef trouhU-^l will deliver tbee^ and
f ^^rn Aalt gUrifie mee.
EXERCITAT. III.
No Vifihle th'tngs in the heavens ^ or in the
/ earth to be l^erjhij^ed.
Commandement IL
Exoi. lo.^.Orthe Itkenfffe cfanj thing that it in hea-
ven above ^ or (jrc.
AS before the Lord difcharged things invifible in
the heavens tobc worfliipcdjlo now he difcharg-
ethallthingsvifible, fecnc with the eye, whether de-
vills appearing in a vifibleformejOr the funne, naoonc
and ftarresjor aoy creature in the earth 3 or in the water
under the earth.
Firft, he forbiddeth to worfhip the infernall fpirits,
the devills, v7T!)7v.p7aeto/5 when the devil! appeareth in
any vifible (liape to call upon him, or to facriffce to him^
fuch was the worfliip which they gave him in the Tera-
phsm. El/as in tffhii flieweth how they made this Tera-
ph/m^ they tookc a child whq was the firft borne,
wrung off hrs neckband embalmed his hr^d with fpicesj
and they wrote in a plate of gold, the name of the fpi-
ritwhom they called upon, and they put ic under this
head
Ther3;^x 13.
1 1 . and (bme worfliiped t he fire, ffmholum folis-^ as the
chaUeam": and the SydmAns called the funne Helio^a-
balus^ dens fingens^ vdformAns*^ becaufe the funne faihi-
oneth all things-, and the Jfraelites vvorfliiped this god.
The TyrtAns called the iunne Hercules-^ hair col^ omni:i
'^'/W^.vj. and //^/'r/r/e'/ twelve labours in their Mytholo-
gie^llgnify the funne pafling through the twelvCjfignos
in the Zodiack.
^Q'CazEgjftiAm worshiped the funne^andthey called
him hifiter Hamrmn^omnia cctUfacicns^ fo they called the
fun Adon^dowinus ^ih^y faluted the Sun acTo/:!; y^>/5 ,w«^and
from Ad^n they madc^^<>^/i'^and they tookc their fable
of loofing and finding of v^^t^/z/V^fromthefetringand ri-
fing of the fun, & the lerves learned from thefe nations,
to vvorfliip the funne^the moone and hoaft of heauen.
Scingthefunneisthcchiefcofallthe planets^ what
is the rcafon why the idolaters call the funne the queett
^f heaven} ler* 7. 8. and 44. 19 . When -wc hurnt incerfi
to the queene of heaven,
Itflioiildnotbctranflated, When rve bt^nt menfetB
the HHeentef heaven-^ iliQfeventie tranflate it better, t^
ra^Titf TB H^or;-*^ the ho^fi of h€AV€m the difference of c'lc
interpretation arofeof this, becaufe the hebrew word
mdlcxh written with i/^jfignifieth a queen^zvi^ with defh
it fignifietha vsfarke, Againe^amongft the Latincs£//^»4
is in the feminine gender, and Sol is in the mafculine
gender: but with the Hcbrewes fuemeflnhc funne is in
the feminine gender, and jareah the moone is in the
mafculine gender: therefore according to their genders,
Kk it
71
I Divcrfc nations had the
fun for their god.
' SuhdtaletSutff^^
^
-izy
N^iy
T - r
Omnia y'tdens.
The rcwcslcarnei
fro3> tiie heathen to
vvorraitJtherun,
Quefi.
A^fvi>.
What is meant by the
I ■■ I ■ in iiin Mill! ■ " " ' * "* t
Exercitations DiVme. Command, i . Lib. i ^
Many fc«otnc fboU{H
in their worHiip.
SimiU\
They worfliiped the
moone as a goddtlTe.
Some warl iped thf
ftaircs and planets.
tt'va.J''
■ry:
Lea and RacKel kept
fomcrslique s oftbcir
Uthers i'dolatrie.
it maybe faid DeusluHHs^^nd Silregif^n .
It is ftrange to fc^how people have been fo foolifh^to
forget the creator, and to give all praife to the creature-,
they are not unfitly compared to countric people, who
have never been at the court: when they come firft to
courtj the firft men that they fcecloathcdi^fineappa•'
rell,thcy take him to be the King, and they fall do wne
and worfl-iip him: fo the heathen when they faw feme
bcautieia the funnc, they gave it that honour which
was due to God, /hemtjh the funnc, coiumeth trora the
WQvdJbawafn mini fir 4re^QC2Luk it is appointed to f rve
mcnj why then fliould man fall downe and fcrve ii ?
Secondly, they worfhipcd the moone in the hca-
venjandlob purgcch himfelfc of this idolaciic, hb.^i.
2'j,6rmy mouth hud ki[[ed minehind^-uhenl hcheU the
fi$n»e rihcnitjlunedy§rthe msoncwalkif^g in her bright-
mi\ the idolaters when they could not reach to the
moone to kiffe her, rhey kiifcd their hands in token of
homage, and this was called adsrire^ quafi apflicare ma-
num Ados.
Thirdly they wcrftjiped ihe ftarrcs or maz^ohth
the planets, 2. King, 23.5. ^nd hs put downe dfo them
thdt burnt imenfe vnt9 Baal^ tvthefnnne^ to the nmne snd
Ze'^w/«c^^//?jtothep].inets. Qen. 30. w.dnd Leahfaid^a
troupe commcth^afid (he called hu mme Gad. Bagad read in
x\VQ\voi:C%{\gn'Ac\hboKamfortunam: Gadvf^s the hoft
of heaven to which they facrificed, and gave divine ho
Rour, Efay, ^5. u, and they called it Mafal tohh^ bona
fortufja., Leah afcribcd this good fortune to the influ-
ence of the ftarrcs: neither oihcobs wives were purged
from their fathers idolatrie, Rachel {io\Q her fathers
Tcraphim^ and I^^^^//^j be-
caufe he provided for them in the famine. So they de-
dicated this calfctothe Lord^bccaufe he provided for
them in the wilderncflc.
The Lord forbiddeththenatoraakcthelikencfTeof
male or female to worfhip it, Vcut. 4, 16. for they
woifliiped bothbul calvos, and cow calves, they had
botb^»^^//«r and gnegUth Hofi^ i o. 1 5. and the Apoftlc
Rom. I J. 4. putteth the name B^il in the feminine gcn-
der,T« ^'Jidh, and t« s^cIuaki (hould be underftood. Tcbit,
I4 5, 4// r/&^ trtkes rndde defect ion ficrificing rliJ'duct?.! to
the cot9 Bi4l, Trt Svvaui Hiould not be underftood here,
for what ftrength is tkcre in an idoll to hclpe?
God made man lord over all his cfcatures, as neate
andftiecpe, iind all hearts of the field, ffdl- 8. 7, and
yet man forgettcth this, and worflnipeth the vcryba-
fcft of them.
Laflly, in thi wdter under the eirth. The E^jptism
woilhiped/V/7«jas a god, andthefiniesinit* So the
Phtlf/lims 'vvorfliiped Dsgcn^ which was halfe a fifli aed
haUc a man in fliape^ therefore the Lord forbideth the
people to learnc at thefe heathen nations to worfhip
things in the water under the earth.
The conclufion of this iSjlet us fay with David.Whom
hive I in heaven tnt thee} and there is n$ne upon the esrth
thAt Idefire hefides thee. Pfsi. 73.25.
Kk2
EXERCIT.
7?
^VUy the f fraclitcs fct up \
tH< golden caltc.
Tfic oxcwasifi^^ncof
picntifl.
Theapoftlc in difdam 2
patceth Baa! in the fes '
nsininc gender.
Th« heatncn wor/tiped
the water as a god.
74
Exer citations DiVme. Qmmand.z. Lih.z.
No proportion betwixt
God and an image.
{Perfondt,
ni4 offiai.
EXERCITAT. IV.
No image can he made to re^refent God.
Contmandement IL
E/aj'.^o* 25. Ttf Tinhorn thenniHyelikenmc^ crjhalll
be equa%faith the holy One}
npHe Church ©f R(^m€ fay, for reprcfentation the
^ image of God cannot be painted to e^prefle lively
and fully the nature of God: and in this fcnfe they fay,
that Godforbideth any image of him to be made^fcing
.he hath no forme whereby be can be exprefled. ^j 40.
I Z,T0 Tphom rpiSye Uken God^ cr what iikemjje vcill ye com--
f^e unto him} • But to expreflc him by fome bodily
fhape as he appeared herc,that is no idolatricjas he ap-
peared to D^;!?/W in the likeneflc of an old man^and the
holy ghoft appeared in the likneffe of a doue. Matt^ 3.
15. When he is painted to teache the hiftories of the
fcripturCj that fo by fenfible figures our mindes may
afcend to take up theinvifible Godi to paint him this
way isnotafinne- angels thcmfelves are immareriall
fpirits^yet they were painted under the law, and i epre*
fented by cheruhi/^s-^ why then may not God bcrepre-
fcnted by an image? There is a great difference betwixt
the angels and God, Firft they are finite, and therefore
there may be fonie proportion betwixt them and an
imager but God is infinite, and an image ficite^therc-
fore noprop®rrion betwixt them.
Secondly, there is /;^^^/'c''r)^/^^; and imago reprcfen-
tAtionuofjicij^ the cherubins were no reprcfentation of
the pcrfons of theaDgeiS3 for they being immaterial),
cannot
No ima^e can be made to reprejent God.
75
An Image my rcprc-
fcntthe office of angfis
but jjot their perfons.
ot,
cannot bccxprcffcd by any matcriall things, and ifwc
Uiould conceive anangcll to have any quantitiebyan
image, then the image fhould teach usalierthccheru-
bins then are onely rcprcfentations cf the office of the
angelsj that they w^crerainiftringfpirits attending the
clcif^i and they were painted this way 5 that the I^wes
might read (as it were) in ahifloric, what the angels
did te them who wait upon the Church continually.
But members are attributed to God in the fcripturc:
ifthcy bcattributedtoGodfoithisend, that weemay
take him up^why may he not be painted to the laicks,
that by the eye as wcl as the earCjthey may take him upf
Members are attribute to God wttafhoricc^ but not
typtci^maapher^ efl in verhu^ typm in rebm^\hz fcripture
fetteth him downe with eares, hands 5 and » feet by
words borrowed from men, but it never fetteth him
downe by any bodily fliape painted before us^ibut al-
wayes forbiddcth us to reprefent him by any bodily
diapcjand there is no danger to the people by idolatrie,
when he is reprcfentcd to the eare by metaphcricall
wordsjbut great danger to them when he is reprcfented
to the eye by vifiblc fliapes,
HowfhaJI we conceive of God then, that we take
him not up as an idol!:'
We muil conceive him tobeafpirit, mofl juft, moft
holy, and infinite* butbecaufethc infinite Godhead is
but finitely compreliended by us; therefore we fliould
Anfro.
M embers attributed to
God inetaphoricaliy
not typically^
fet the eyes of our faith upon the manhood otChrift^
for hee that fceththcfonne feeththc father. When a
manlookethintoachryftallglafTejitcafteth no reflexe
to him^but pur fleek upon the backe of it , it will caft a
reflexe: fo when we Icoke upon the Godhead it fclfe, it
cafteth no comfort;^ble reflexe unto us, but put the hu-
raaniciejas it were a backe of ftcelc to thai glafle, then it
cafteth a reflexe to us.
K !c 5 Now
Que]!.
Anfxv,
How we muft con«
ceivc God.
Simik*
(B.
'JT
"•eatrcas'
■.■'-li.liillW IWUCiaM
-!
W* 11
7^
Exercitations Viyine. Command, z. Lib, i
AdofAt.
Ahfalutd,
ej}e3iya.
OhieffufH
^0.
Simile*
Now Ice us fpcakc ot tbe worOiip it felfe. The
Church oi Rome being charged with idoUtrie, and
wor(}^iping of idols, they wipe chdr mouth with the
wtiorc, andfaythcydidiCROtj^r^'y. 30. 2 0» And they
goe about by fuadrieihif ts tockarc thcmfelves of this
idolatric.
There is a doubk fort of worfhip, t he firft is calkd
ddorAth reffefiiva^ the fecond is caUed4^^r4//# dfiluta.
Abfolutc adoration is this5whcn the worfliip is termed
in ihz ctt^mit ^zs 0h]efium a fiod adoTdthms fie the wor«
ftiip is limitated to the creaturc.Refpcdive adorntion
is thiSjWhcn worfhip is given to dead 6c feofckflc crea-
tures for the examplars ftke, then rhe exemplar is $bie-
cjtum q$6^ and the dead and fenfckffe thing is $kieiium
qu&d'^ that is, wee reverence and adore the dead and
fenfckffc thing for the examplars fake. Exampk^when
wee attend the coffin, the corps being buried alreadie ^
the coffin is chisBwn quod which wc attend , and the
corps arc cbieSum q»0 which moveth us to attend the
coffin? fo when wc doe homage to the Viceroy for the
King J the Viceroy here is cbte^um qupd^ and the King is
obieSum qtto. The more modeft of the papifts of old
made but the image ebU ff urn quod ddorMtums^SLnd God
himfelfe cb/cffum quo.
Againc they fay, that there is id$rAtioconiunBA^ or
r^^^^r4//>3 and there is -adordtio reJ^e^ivAicoad^rdtio or
teniunBA ddordth^ they make to be this; when both the
exemplar, and the thing reprefented by the exemplar
are ^or^ipt^coHinn^im^ disMe^um quodad^quAtum^
this fort of worfhip they gaae not to the image at the
firft, but onely re^eUivAm AiorAtiontm.
Thirdly>thcy fay thar an iasagc is confidercdy?^/^^-
dtm% rem naturs^ and fo it is not worffiipcd. Secondly
formditer (^ /;?? 4^// ^ATifm/^, as it holdeih forth the ex-
emplar to us^and fo it is terminfu formdis AdctAtionU^^sxid
then
' ^«K^ rSectmtdum
canfide-< rem natttr^t,
ratMr» Ltorm^ltur^
No image can be made to repnfent God*
77
then the caufc of the adoration is in the excmphr,
which both movcth the adoration and dctermicctk it.
and the image is but a condition of the adoration, and
the adoration is not given to if, but to him who is the
caufc of the adoration, as CaUUn faith. But now they
goc farther and maintaine that images arcnotonelyto
be worfhipcd accidentally or impropcr!y3 but alfo by
thcmfclues, and properly, fo that they end and termi-
nate thaworfliip.as theyarcconfideredin rhemfelves-
and not onely as they are portraitures of the exemplar
rcprefentcd:andfome of them fay yet more plaindy,
that it is the ielf fame worfliip, that is due to God,and to
theim.^ge; and that iiisccAdorathi^xccnwn^laadoratio^
^ eodem offici$,^ homrk gencre^codem animi m$tu^d'CAde
vdluHtite tscitAfidt cptfiiope excellentid^illc cultru ad prof 9'
tyfon ^ecldtfccundumfe , dd imAgintm vcro coram rpfa^ (y
w ipfA tanqfjAm vicaria-^xhty clcarely conftffCjthar it is
the fame woi (liip that is due to God and to the image;
and as the Echo ejl tndividuum cum fuofcfJO'^ foil is one
fort of woi flijp which is given both to the image and to
God? and Vaf^ues impliethj that in fome cafe the devil!
mnybe worftipcd appearing in fome vifiblc (hipe.
- WhcnD^r/iw mothcri*)>%4»7^/icamc hzioxzAkx^nder
the grcatj (miftaking Epheflion for Alexandn) flie fell
downe before EpheftloTt^ but knowing that flic was mif-
taken, {he began to blufli: But Alexander (aid vnto her,
be not afhamed, »on errdjli mater ^mm Epheflion ejl etiam
MrXAnder. If a pspift falling downe before h:s image
and miftaking the image for Chnft^and if Chriftfiiould
fay to hi»i be not '^liamcd, then art not miftakcn, for
this irr age is alfo Chrift:tben be needed not tob'ufli nor
be afliamcd: butChrirtis more jealous of his honour
thanfo, and uillnotgiue it to any creature.
The conciufion ofrhis is, i. loh. 5. iJrttlcchldrer?^
IcTFare of /dels ^ Mhha siioW bewitched the whole tribe
oiD^^i.Ind^. 12.36, EXERCIT.
Many par jfts now*
hold ihcy are aot only
accidentally to be wor-
ilupcd but properly*
Crej^orius deyJkntid
d'lffHt. C.^itCft. II.
Cor^dufione.
7^
Exercitations Dinj'me. Command^i. Lib.2.
EXERCITAX V-
• ^ Tl?at idolatrie ps mofi op^Jtte to God.
Commandement IL
2* C0r.6^ 14, What c^mmumn hath light yvith dark^
nc(fe> le^andyphAt agreement hafh the temple $/ God with
idols'^
IDoIatrie is a finne that is firft moft oppofite to God
himfclfc, and fccondly it is oppofire to his mariage
with his Church,
Firftjit is raoft oppofite to God himfelfe^God is ens
entium^ and therefore he is vntu^v^rM^ and i$»tH^
Firft, God is ens entium^^ho hath his being of him-
felfe^and hereby yejhd knew that Chaiy the living Lord is
I amongflyoH. h^.^Ao. this title diftinguiihcth him from
dead idols which haue neither life in themfelves^nor
can give life toothers. J'JaL io5. 16. Andthey]0jned
to BaaUphegor^mdeat thefacrifices of the deadjihzi is^ the
gods who are dead^ they are called dumb idoh^Hdack,
2. 18. SoPfil. 115, they haue mouthesbut the7 {peake
not, the idols are called elilim^mhilitates . Ejay. 2,8.
Bzek, 30. 13. and TohH^emptineffe. i.Sam. 12.2 i.thinjs
are true as long as they agree with the patternc which
is in the raindeofGod, but when they goefrom that
once, they arc reckoned for (hado wes of things onely.
Prov. 20. 5. who fhaU findea faithfall man} as if be
(houd fay, it is eafie to finde {hadowes of men, but it is
ahard thing tofifide a manindeed who is aefwerablc
to tb2 nainde of God.Idolatcrs, becaufe they goe frc.u
this patterocj they are caHed^^^/^^tf;;^,//^ fio. ^. and
non
h>h^
?)nn
The idols are called
dtai gods.
People foilowing otlier
gods become no people.
fdolntrie mofl oppojtce to God.
19
nonfofui-ii^ not a people, i. Vet. 2, 10. and the apoftle
faitii , an iioll i\ nothing, i . Cor. 8. 4. it is not nihil negA-
tivHm^hwi nihil privAtiviptij there is no relation be-
twixt Godand'n^OT it is nihil ajfe^JvH?^j.
The firft attribute of God who is Ens (ntrum.is uftit^
and therefore tiic fcripture bywrayot excellence cal-.
Icch him vnpis^ lob, jr. 15.D/J notonefajljionusinthe
xvombe^ that is, God 5/^ Z^ch. \ 4. ^. In that dxy there Jhall
be one Lord^ and his name vnui^ this nama- Ehhad^ after-
ward the heathen called it Adad^ corruptlie, Deut, 6 4.
Hearken Ifracl^the Lord thy God is one^^nd it is written
with a great DaUth which letter fij^nifieth foure.as the
Hebrews marke, to fignifie the fourc corners of the
cartb,aad that hclliould be worfhiped in them, and
ooneelfcburhec; ahhot4^h there be many that are called
gods jet to m there u bt$t one God, i . Cer. 8. 6.
The gods ol the heathen were many; they had thir-
tie th()ufand gods, as //(f/;^^ witncfTeth. And AtiguHtne
obfcrveth well in his bookc^ ij«d gods for eve-
ry part of the body.
wr
go
Exenitations ViVme. Command, i .
the eyes to Cupii^ they %oak the i:idnics to FeKfu^^n^
the knees to the Godddlc lAtfcric^rdiA^ and the feet to
rlukU: thcfc parts they coiiimittcd to fevcrall Gods
and Goddcffcs, becatlc they diftruHcd iheai, end
would not concrcditc all to one God, but David faith,
PJali^^ 20. ThatGo^ ke^^fet^ dcurh^es* AndChrift
fa'nhyfhat the very hasres of our head are numlYeL M&tth.
10. "^o.fothat theycAnmt jdl to the ground withiut Ged$
frovidence. They had like waves Deos tuteUres wbich
they carried about with them^as Rachel ftolc her fathers
Gods. Gen. 31 . i p.aod they had Fcn&tes^sX^m houfiiold
Gods, EjAy^ 45. 7. The) he Ate him ufon the (hculder^ they
car ie him And fctbimm hu pUce^ mdhee JlAhiethx yea
from his piaceJJidl he mt remove.
The Iccond rittributc of God who is Em entium is ve-
r«;^,bnr the idcUteuhcth lics^ Hibakuk 2. 18. how tcs-
chcth the idoll X\z^\Non per inextjlentiam^ fed perafji^
(lenti&m^Nonptr inexiflcntta^ rhst is^thc di vill fpakccot
our ofthe idell,bur/'rr afs/pit'nua^{\\dx is,tbe pric ft lying
beCdc the idoli,thcdivi!l infpircd the Prieft tofpcake
thefelics. When the Prieft ileptvpcn the skin of the
beaftthatwss facrifiecd, then thedivell infpired him;
this flccpingtbc Greckes caU it )y^7itJi:p-^^'""'',rheido!l
was but the pledge ofthe devils pref nee to thePricftrfo
now when the Priefts fiand in defcncecf their idols and
idolatric, and teach chat they arc to be ^vorfnipedahen
thedevill fpeaketh by the idol!, aid the idoil is the
pledge (>f the devils prefccce to the Prieff, and that
which is Gift red to the idol! is faid to be cifcred to the
dcvin.P/:/. loe?. 37. i.Cbt"/ thatf^akc them^ are like
vntothem.VfAl, 115. 8. What afenfeleile thing is this
to make an idol), and thentobceaffraidof itc' thcfeare
like little children, who blacke their neighbours fi^ces,*.
and
Jdols are bafe in theftght of God.
8
and then are affraid of tlicm.
Secondly the matter, howhsifcIyheerhlrlcethofit-J
when the pcoplebegsntowojfliip ihebxafenfcrpcmji
he called it Ncchi.fhtin. 2, King, i S.i^. as yeu would fay,
a little peece of brflffcinccntcirpr^forit is themar^ter
orf the Hebrcwcsto expreffe their diminiitivcs by ad-
ding JV*/tto th(in. Sohecalfeth th(m QeUlim^fiirco-
r<05 de0S' i . Kirg, 23.10.^/ dtfUd icfhtth^ that is^ he i3p-
pointcdit forbafe ardvrcjcanc vfcs^astocaftott tl:eir
doling therejacd thcii filih^bccaufc gcds otdotrg were
worfliiped there.
The Lord commanded the Icwes when ihey were a-
bout to eafc nature to goe without the canrpe^D^/z/.s 3.
12. 1 3. and to hcuc a paddle that they might diggc and
cover the excrcnicts. Ail the ccrcmcriallJaws arc to he
reduced to fomc of the mciall lawesj our divices re-
duce this place properly to the fc ccrd ccn:m£rd( nicrr,
that wcfliould I cover thtie Jcaihfcmc cxcrcnicMs oi
idolatric, as they were to cover their naiiuailexcre-
inents.
Thirdly the lord detcfted the forme of then); he dc-
teftcd not oncly ^-^a^uci which; is ahiccii animalu fo^ma-^
but alfo to hcc rcprefented by man, who of all Vifible
creatures is the mof^ excellent. ?Jal,\i<^,^. ihejhauc
eyes And fee not^ures and he Are mt^ and a mouth ihatfjeah
not^ ihcfc were made to the fimilitude of manj and like-
wife thcTr;v/>/;/>K wcreimsges imadeto the likeneflc
ofrran.i.*^^^;^. 13, ip. yet he detcfted all thefe images.
Laftly, from the effe&Sjthe holy ghoft calleth the
lioh MiphUzeth^terriculameHta.i, lOfig. 15. \^. They
that vor/h/p them Jkall get no rcjl neither ddy ner night.
yniriitna pLT 2
J5,TI:c]itlkrJ£htcfcu5
c c IT; n. union ofiaintf.
forir.eotiheiiioJ|.
RevelA^A I
So ihey ^x(^cz\\0^Cn%tzAhhim^doUres^{Q they are called
Tzirimjormwa vel cr ft cint us ^^c^xx^cxhty put a man to
as great paine as the woman is when fte is in her child-
LI 3 birfb.
the holy Ghoft giv«h
toidoJs. .
• - T
Exer citations J)iVme. Command, z . Lib. i
The heathen give fiiti*
dry nancs to chcic
idols.
>
C0ncl(iji^9i,
huih^Ef,iy,/^^.i6.m^2i. 3.They arc c?i[\ti\Bfijl)^fudor,
ler. II. 12. thefaaie word is given to a mans privie j
parts: D^«/.25. ri. Te hint fetvp alters t$ the (hmHfttIi
thing: that is ,Co id- >!% and fo (j/^r#;? is called Icrdcjluth^
I.Sam II. a I. bccaufe he pui Bf^pot that UuaK-iuU
idollB4:t\
^p^y^hegod of a crack^thcy calltd their god Ba^lx^ebub^
the god who did driue away flics . but Chrilt in diidam
called him /^ActK-^iCnK the god of doisng: the lew-sin
contempt call the god oi Eckronthc god of flics, bc-
caufe thtir temple was free from 6ics; for there was ne-
ver a flie feen in the temple of lensfalem for all the flefli
that was facrificcd in it : but the Ekrcmes csillcd him Ba^
alzebub, becaufc hec kept them from hornets and ^iQS},
this name afterward was given to thcdevill himfelfc,
he is called Baalx^ebuh^ bccaufe be is the father of all this
idolatric.
The conclufion of ihis is, a^l offences arcagainft the
the kings lawcs, butpccrie treafon is a greater offence
then common transgrelTions: bur when rebels begin to
difcUimc their king and fee up another in his plscc, that
is the higheftofF.nce of alhfinnesoftbe fecond tabic of-
fend God J but fwearing and taking ihe a^mz of God in
vaine is p;trie treafon again ft him, as when one fall tfieth
the kings coincj burtofct up a rebel! in his place, an
idol!, that isthehighefttreafon: letusdetcftthat finne
mofl:,whichturacchus away far theft from Gcd.
EXERCIT.
J dols forcible to allure mept.
85
EXERCITAT. VII.
What force Uols have to allure thofe whoworfnp
thirn^aiid todralV max after them.
I. Or. 12.2. Tee knoxfthM yetrcere Gentiles carried
drpaji unto thife dumbe idols ^even as ye were led.
THelondftcnchailinorfo great vertue to draw the
irontoir,astheido!l hath to draw the worfliiper
after ir.AnJ as the whirlcwindccarricth a roan violcnt-
Jy.'fo QO the idols dr^vv men violently after them.
The fcripturc makeih mention of lundry fvvift beads,
asrheniulcCtth knivts dnd Unccrs untilithe
hhodgtJJ,ed cut upnn them, i ./vV;;^x I 8 . 2 8. fo c'oe Fr/itra
fl€k^. i ^. 3 3 . Others give gifts to Tphores^
but thotigivefl thy gifts to aBthj Uvers^and hireft them.
So PfaL 16. ^Jeum alienum dotant^ that is, they give a
dowrie to their idols, "and beftow their goods upon
thenijand (land not for coft.
Thirdly their eafCjthey carenot for their eafe/o they
mayfatisfie their idols. ExoL 32.5. And they rofeup
early on themorrcw^andefferedh'^irnt offerings. So Ba/ls
priefts cryed from morning untill evening. 1. Kings iS.
2^. They were not weary to ufe many idle repetitions
and long prayers to their idols. They gave fundry attri-
butes to their idols,and to every attribute they ufed to
fay a prayer, and fo with much vain babling theyfpcat
the time: So do many now fpend their canonical houres,
and this Chrift forbideth:il/^/r. 6, 7 But when ye pray ^
nft not viine repetitions ^as the heathen doe ^f or they thinke
they ^uUbe heard for their much bahling.
And their greatcft love fhould be to theirchildreo
who (hould fuccccd them^ but the unnatutall idolater
will not ftatid to offer his children to Moloch ^^ to facri-
fice them CO him. There is but one rare example in all
the fcriptutes of Abraham ^^q^ho at the commanderacnt
of God tooke his onely fonne Ifaad^-n'rAvyiTr.^ythe fonne
of his age^ahd would have off-red him to the Lord,but
irwasufuall to thele idolaters CO y^^f^rz/r^ their children
to devils^ Pfal. i o 6. 37.
Secondly, forthefpiritualland eternall life; they
preferred their idols to it. Hofi^z. They carried their
adulteries betwixt their breads: that is, the figncsof
their idolatric, to teftifie that the idoil had their heart,
whereas
The evils ^ot out of idolatrous Egypt.
87
whereas they fliould have carried the Lord as 4 tt^nMc
of mhrhe batcixt thc'tr hrea(ls\ Cdnt. i. 13.
So ibcy wMiQdJhehhakkofh^in their JlstMtes^Levit, lO,
13. Whereas they fhould have walked in bisftatutes;
they gave all honour and reverence unto them; they
crycd^Great is Di4^i4 of the Epheftans^ Aff.19.2S. They
kept their gods and changed thcn^ not. ler. 2. 1 1 ,hath 4
nAti9n changed their g^dt which are yet m gads'f
May we not conclude then, ler, 10. 8. They aredlto^
gether bruujh andfeoli(b^theficck is a, diclrine ofvAnities
They who worfliip ftocks and ftonesand dumbe idols,
are more brutilh then beafts.
EXERCITAT. VIII.
T/;f mmy eVtls ti?hich the people haVegot
out of idolatrous ^gypt.
Vcut. 17. 1 6, TefiaUnct cAufe the people
to retMrne to ^^^gjpt,
A Egypt was the matrix ofallidolatrie, therefore the
Lord forbid them to goe backe to e^^^E"^/.^/: they
got much mifchicfc out oit^gjpt^ there we/e their
tre^Hspreffed^And there they bruijed the teats of their vtr-
ginitie: Ezek^i^,'}. Therethey learned tbegrounds of
their idolatricjhence it is, that the moft of the ceremo-
nial] lawes arc oppofite to idolatrous worlhip in
t^gypt.
Secondly ^tttrba ??t/fce[la;fea^ the mixed multitude Cdwe
9ut of^ypt: Exod. 1 2 . 3 8. Who learned them to mur-
mure and to cric^ Would to God we were back again at
theflefli pots of ^gjpt. Exod^ 1 6* 2.
Mm Thirdly,
nipno
Cenclufion.
Theevill Yihk\\ the
people of God got in
^gypf.
Tliey loft their fpiritu*
all virginitie there.
The raized multitu^^
eaoiefromthence*
S8
Eocercitatims Dhine. (jommaJid, t . Lib. i .
The leproiic from
Thcy forgot their cir-
cumciiion there.
The blafphcmcr came
out of it.
The golden calves.
-<^gypt why called
Ham.
-.Tgypt called Rahab,
Sichorii^Mt ^ot^gypf.
So the city, • f-r-fa'
Um^ and Bc^emcth
beaftsj foraa elephant.
V'^^Ti
, dcfiniclio.
^Tlsol.
rhirdly^they got their kprode out oizAgjpt^ioi that
fort of kprofic c illcd ElcphanttAfis^^'h^n the skin grow-
erh hard hkc rhc Elephants skin was bred onely about
Ntlu^ in zA.£jipf.Dcut,2'i. I'], 7 he LordwtUjmitt the with
the boiks cf'^gypt*
Forthly, they forgot their circumcifion in ^^gjpt^
thcrefvore it is called opprobrium ';'^ Becaufe^yf^;^^ vvasfjch a viic
IcinJche Pf laiift caUcuhitthe kndof HamP/aL 105,
23.27, and io6,2 2,//^wwas curfed by his father aW^^
fo the EgyptUns his pofteritic were an accuifcd people.
z-'^gypt was a proud people, therefore it is called Rahah,
Pfal. 8y/[an^ E/ay ^i.p. And now what half thou te doe
in ^i'gypt to dfinke the waters of Sthor} or what hap thm
to doe in the waj of Affyria^ to drihke the waters cf the r/-
x^r? 'ey.2.1^. SihorisNiUs^ which fignifiethblack-
ni (Te^ for the troubled waters of iV/7«^ differed much
fro the cleare running waters oiStleh^ why fhen fliould
they goe to driuke of them^and hee calletb Euphrates
the River here Antonomafiice^ for the greatncffc of
ir. Gen, 15.18. J t is called the qreat river; thefe two
were the borders of Canaan^ from the livcr of Egypt to
Euphrates, Exod, 2 3 . 3 1 .
What great blciUng was this then, when five cities
in the land o^ Egypt fhould fpeakc the languages of Ca-
KUTi^ihat is, fliould worfliip the Lord in tx\Mh^Af§d^fse
of them pjall bee called the city of the Sunne^ E/^y. jg, i8.
that is, theyfiiall bee converted to profefle the truth,
snd one of them ftall be the mort excel lent citie, that
is Ale)candria^ the city where Marke taught the Gofpell I
firfl. If I
pH?at evils the piople^ot ont of/E^yf}.
Sg
IfE^yptwzsCj a':)horreJ anJdcrcrted by the Lord,
whatmuftrpirituall Egypthc? ReveUt. ii. 8. andthc/e
IVhctak^themnkeofthe LcAJt ufmthem* KeveUt, \6. i.
And as chv.y were never co rcturnc backe to Egjft again^
fo neither muft the people of God rcturnc now to fpi-
i\X.\\2\\Egjft,
Obftrvc how lohn doth parallel the judgements of
old Z;^7///,and fpirituall Egyft together. Old Egypt was
plagued with fores and batches: (oarc they ot {i^mvjf
2i)\Egjpt.RcveUt.\6 2.
Secondly in old Egjft the waters were turned into
bloud: vSo in fpirituall Egift, The waters of the feabccama
di the blond of a dead man, and every living pule died in
thefea. Vcrf. 3. '
Thirdly in old E^^/ there was great darkencfle: So
in fpirituall Eg-^pt there is great darknes.^ifr/T 10.
Fourthly,frogsmolertca the Kings chamber in fg^'^r,
Sofrogff^es came out of the mouth of the Drngen, 4Kd out of
the mouth of the bea/}^ working miracles to deceive the
world and the Kings of the earth, ^erfi^./anncsand
lambres withflood Mofes in Egypt, a. Tim, 3. 8. And
when hee wrought his miracls they faid, hec carried
draw to Afhya^ as the prove ^be is in the T^/w// J, they
meant that there was /^/4^/V^enough in Egypt already,
therefore hee needed not to come to Eg)p^ to play his,
trickes of A/i^/^i^thcr e^ thus they withftood the nrian of
God^and hardened the heart of Tharaoh: So in fpirituall
^^ypfi doe thefe frogges and deceivers fct themfelves
againft M^y^x/aying, that hee hath not h^s calling of
God.
Laftly, there was tbuBdering and lightning in Egypt-^
/bin fpirituall Egypt yerf 18.
The conclufion of this is^ Come out of her my people^
that ye be not partaken of her Jins^ and that ye receive not
ofherplagua, ReveUt. 18. 4-
Mm 2 EXER'
old ^£ypt and fpiriru
all -%^^ paralleled to j
gether in their plagues, 1
In To res.
In blood.
In darkneflc.
In the frogges.
In their magicians.
In thundering and
lightning.
90
Ey^^r citations f)iVme, Command,
2.
Lib.i
TSe idolatrie of thz
T'riclifcs tender lerchoi-
.■1 co.Tp^'r'd ^' i'h
thrir iHuUtrie in the
time Qi AAron^
In benefit?*
fn outward pledges cf^
hisfavour.
pj/?.i^ rchufiijjiiimru/n.
In their prophets.
EXERCITAT. IX.
J comparifon bet^txt thegeUen cahes fet /fr^. 3.2* the ten
tiibes had Ahi]Ah the Shilonite^ but what mj^i hee to
Ald(cs}
Com^iXriJofjbetwixt Jfraels cahes and 1(omes idols.
91
Alo/esnhcy had an old prophet in BttheJ^ but a grcatc
deceivcr^and they had a young prophet, but was eafily
deceived. I. A'//;^. 1 3. and what were they to Alo/is}
Fourthly, the ten tribes had prieftsbutof themea-
nellsnd the bafeft of the people, i. K/;tg. 13. 33- f^^^
maJe of the lowefloftht feepU priifls for the high places,
rvho/oever vpeuld^ hee confecratedhtmy and he becAme one of
tbefriefls of the h/gh f/aces:hut they had j^aron the Lords
high prieft, who was confecrated and ordaioed by God
\\mk\k, And called to this bo»oHr. H^^. 5.4. he that had
holtne(fe to the Lt^r^ingraven in a plate of gold upon his
forehead, for him to fit downc and falhion an image with
a graving tcole-^ like another Bemetriw the filver-fmithj
be making filver flirines to Diana ^^xid, he making golden
calves ro ichova^ what a great change was this? Againe
he to reprelenc the Lord by an oxe thateateth grafle.P/^
106. 20. This was a great abomination* it was great
idolatric when the men oiLycaonia would have worflii-
pedGodin thelikenefTe ofmen, -^J7. 14. 1 1. but grea-
ter idolatrie to worfhip the lord in the likencfiTe of an
oxC'Jeroioam made afea/l day accord/n^ to his owne hearty
inhonourofhis idoll, I. Kmg, 12. 13. fofaid^^r^;?,/^
morrow ii afeajl to lehova^ this was a greater finne than
ih^ioi leroboam.
Now let us compare the idolaters in our times with
thofe who worihiped the goidcn calfc in the wilderncs>
andyec fliall fee greater abomination in this idolatric
than in the idolatrie of former times, Thelfraelitcs
gave the gloric of Chriil who dwelt in a cloud and pil-
lar unto acalfe^ but ilufe idolaters give the glory of
Chrift when hcc is dwc lling in our fleili, and glorified
to a creature whom they worfliip as God indeed, gi-
ving it to their crucifixes and Agnus Dei.
When Chrift wa^ in the flL^llihcre, there iverc many
who gave thcmfelvcsout for falfe Chriflsi but Chrift
M m 3 for-
In their pricfVi,
AdnrttCmntm making
cbe golden calfc a grea-
ter iinnc than the finne
oiOemetrtfitsot icroh^
Sdcrd eiremsoU Es''l?f.
9*
Exercitations Vi'vine. Commandt t . . Lib. i .
A compariron brtwixt
the idoUtric of ifrad j
and luda.
Qjtomodc Heir^'exprh
diC40 ^u$d apHcl hcbr^s.
A comparifon betwis:t
she iaolatnc of the ^
lewesj ardthci^oUcric
in ouc tinic?.
forlnddeth tobclcevefuclh Mit. 24. 23. fo thefccoun-
ttrfet chrifts fhould aot be bckcved-
The Lord, £^^. 23.4. makerfi a compariibn betwixt
two fitters, -^fc'^/^A and AhoUbah. ^^boUh \ste?Jtort$im^
AhoUy&h is tentorium mcttm tn ea. Hee callcth the ten
tribes tmtorium a tert^becaufc they were feparated from
the temple of God now, and be callcth the kingdome
oilH^i^tcntsriummtumm ea^^^ tabernacle in her, be-
caufe as yet they profefTed the true worfliip of God.
Aholahplayed the harlot, f^erf 5, But yet her fifter Aho-
Ifbahwa^ wore €orruf tad then Jhe^P^erf it. So compare
Ah$Uh the lewifh church with AhMsh (vfho glorieth
that fhee is the true churchy) and flicc (hall be found the
greater harlot of the two. And the lord comparing Sa-
mdna with lerufalem^ Ezek. 16. 51. faith, that Samaria
hadnit c^mmftted halfe cfthe finnes wh/ch Iud4 had com-
mtted-, but that itsda had ')ufiified her ftfler inali her abo'
minationsx ampUficafti abommationes tnssfrA iffis. Samd-
f/4 wasnotfitflply juftified J but onely in comparifon
with Inda, So Luke^ 1 8. 14. The fublican went der^ne to
his houfe.ytflMprdiUo^ )t*fi^fifd rather than the Fharifee,
So Mat. 12.41. The queene of the Seuth fh.iU rife in judge "
rffentagainftthisge?terAtion^xhix,'n\ fhallftand injudge-
m.ent and not fall, compared with this gcnerarion: So
if we will compare the le^viili idolatrie and the idola-
trie of this generation , they fnall ftand in judgement
when this generation fliall fall • and there fliall bee a
morecafiefcntence pronounced againft them, then a-
gainft this generation.
The lewes who were fo much addi5ed to idolatrie
before the Lord Icfus Chrifts comming in the ficfh,
quite renounced their idols , and they fay now , that
there is no punifliment which bcfallech them, but there
is a drachms weight of the golden calfc in it; and
when thcv fee any church in which there are idols^ they
call
Of the increafe of Jdolatry.
9?
call it Bith Hatturphdj domus turfitudinu. So wcc may
hope thar^bcfore the Lords fccond comming, they ^
who ftand moft in defence of thcfe idols.-fliall renounce
thcra as a filthic thing, and acknowledge that there was
adrachme weight oftheiridolatrie in all their former
punifhments.
EXERCITAT. X.
0/ the increafe ofidolatrie^and hoi? it increafed
a?idfpread through the world,
Comman dement II.
/orfe then your fa-
thers.
IDolatrie ii aw&rkc of the flcfh^GaL 5.2 0« And there is
no worke of the flcfli that man is fo prone unro as to
idolatric: The firll period of idolatrie began not long
after the creation. Gcn,^, 24. ihen began men to }>ro^
phane the name &f the Lerd. PfaL^^.ii, Man being in
honour abideth»ot^ heU like the beafls that pertjh, Idola-
crv makcth a mnn brutifh. ler* 10. 14. Every man is bru-
j tiff) in his l:noTvledge^ every founder is confounded by his gra»
ven image 9
There were three notable men 5 from the creation to
i the fl^ud, who kept the truth in fmceritieand puritiein
their families^ Adam^MethnfalemyZ'^^ Noah^zvi^ chen the
Lord drowned the world forwickedncffe.
After the floud, as people increafed they began to
build
?ct;^^;wa?^the Fcrjians cal-
led the Scythians with whotn they were ccnvcrfant,54-
k^^ 4 Such velSackfah^ which fignificth a multitude^bc*
caufe they were gathered togCvber in mukitudes . So
the ArAbUm had their names trom Gnarabh^mifcere^ tur-
^4 «?//^r/4;a an idolater.
There were fome others who were not of the poftcri*
tie oiHcber who kept phe truth amongfl them. G^». 20.
4, Lordvpilt thou flay alfo a righteous natien'*
The third period after the floud when idolatrie in-
creafed^was, when they fet up a molten calfc which Mo-
y?icaufedbray topowdcr^and made them driake it in
deteftation ofthat idoll which they had worshiped'
After M^T^J death, Satan laboured to make an iddll
of the body ofMofis^ and that which be could not doe
by him when he was living, he goeth about to cffcWofihcgoId & care-
rings which they had taken of the fpoile^ wee
nccJ not to take it fo flriftly that it was onely made of
gold^but of thofe things which were taken in the (poiie,
whether gold, filkc,linnen5&c.
But it may kcmCyFerf. zy.ThitJldtuit in Ophra^ hee
fit it up in Ophn^ that it was of pure gold, which might
ftand upj an imi^ge made of gold.
In the Hebrew it \%pofutt oncly^heput it^ and nor, he
fit it up ^ the pr'cfts Ephod\N'^s of Iinnen, and the high
pricfts Epljod was partly of linncn, and partly of filke,
and partly of gold.
This ivord Ephod in the fcripture is applied onely to
holy ufes, but if wee will confider the perlons who put
on the Ephod, then it may bee faid to be partly cccleli-
afticall,aiid partly politicke.
Ecclcfiafticall is three fold, (Trft the Ephod of the high
pricft: Exod. 28. 5. Secondly of the priefts: i* Sam, 22,
18. And thirdly of the Levites: i,SAm»i>i^.
Politicke againc is that which David wore when hee
dmced bcf.)rc the Arke: i.Sam. 5. 18. When David
Aid to 4biather thj high }^\ic{\Ahimslcchs Cor)^Ipray thee
hrifjgme hither the Ephod. i-Sam.io.'j, And Abiather
N n 2 hreu?ht
91
Ob.
Anfw.
Ephod twofold .
FpHcJ ccdeCafticall
threefold.
l^j^iJ did not pttt on
thcPriefts ephod.
pS
Exercitations VtVtne, Command,
1.
Lib. I.
7)a>vidis caufa*
The Ifraelites went not
a whoring after the E '
pkodtill af^er the death
Oh).
Anf.
Obi
brought hither the Ephod^clDdvid, to David ^ that is^ Da-
vidk cAu/dj tkc prieft tookc od this Ephcd to aske coun-
fell for r4X'/W what he ftould doQ^DAvid wore not the
prieftly EfhodhxfaizXk-^ for by Ephod here is meant the
whole ornaments of the prief : So Hpf.i . 4.
Now the queftion is, whether Cide$n intended here to
fet up an idollinO/^^rit'thofewhohcldthe afSrmativc
bring this reafon for them : bccaufe he inftituted that
for which he hadnotwarranroiitofthewordofGod.
The word of God fctteth downc all the prieOs orna-
ments: therefore he did not this without a warrant al-
together. He made not a new Ephod.
Secondly, fome hold that Gtdeon^ld not dirc^Iy fet
up an idoll, nor did he intend to doe it; but bccaufe hee
withftood not the people when they committed idola-
trie^ therefore he finned.
It is evident that they did not commit rdolatric till
after his death, therefore Verfi 7. it is not rightly tranf-
lated, Eermutmefiomnis Ifraelfoft eum^ as though they
followed Gideons example in their idolatrie- lunitts
trandateth it bciitt^ pofl eum fcilicetEphodem^ or tn ee
fcilicet Efhode*
Thirdly, fomc hold that Cj/W^^a^ finncdjoffcring facri-
fice with this Ephod vi>on him.
The Lord who fpared not J^zziahwhcn hee went
to offer incenfc at the alrar, but ftroke him with lepro-
fie; x.Cron. 16, 17. and fpared not Core^ Dathan^ and
Aiiram with their complices. Num. 16. Would hee
have fpared Gideo;^ i^h^c had attempted fuch a thing:'
and is it probable thathewliorefufed the government
when it was cffercd c*'^ \nm by all their confen ^that hee
would afFc6t the prieftliOod:'
Fourthly^ it may feeme that hee fii^ned, in making
thefe hoiy vefturcs to have feme ufe otir of the taberna-
cle, which alwayes fiiould have ferved for the taberaa*
cle; Wtien
whether Gideon made the E plod an J doll
99
W hen /fjlmah id vpvn ah ar^ /^x are challenged for this, that
thtyfhevTfd mt kind?tijje towards Icrabbaal^ or Gide^n^ ac-
cording to thegoodms vpkich he had (l)orvfs to thew^Verf.-i^ y .
Now jf hee had fee up this idd!l to make the people to
commit idolatrie , they fhould have had no caufc to
have fhcwnc kindencflcto him, but rather fhould have
hated him.
But it may be faid that the Bfhod became a fnare to
him and to bis honfc: Verr 27,
AlthoLgh Gideon himfelfe finned not in fet ting up the
Ephcd ytiiz tended to his ruine, that is, to tlieruine
of his fons, and the reft ofhishoufCjthatiSjhis friends,
it was the ruine of his houfe in the dayes of AbimeUch^
when this Ephod was fet up in the houfc oiBaaUbtrcth
'mSichemJudg.9,'ii.
^Thcconclufionofthisis, thatwcareto conflruethe
acts of the Saints in the befl: part v\here wee fee no evi-
denc proofe to the contrarie: f arte Icffe are wee to con-
d«4Bne thcra^whcre the holy fpirit commesjds them.
C'ldfon fet up the Ephod
in zrcmorit of thank!-
gWing.
RjafoBf proving tliat
Gtiieon c«iriDiccfc< not
idcla'ry in makinjj the
Bpbodt
Nn?
BXERCIT,
Renf.i,
Oh-].
Ctnclnfim,
lOO
Exercitations Divine. Command^i. Lib.
mnnti^nS
Cdjefdn gocth about to
deaf e N4WJWff4.
1 ^'imtUtiuA,
Genupexi o<
EXERCITAT.XII.
Whether Naamanmi^ht how in the houfe 7^m-
monornot?
Commandement IL
2. King. 5. 18. IntkUthingthe Lerdfdrdonihj ftr-
vnnty that when my mafler gotth into the houfe of Rtmmon
to -worfhip there ^ and hee lesneth $n m) hmi^ and 1 how my
fdfe in the houfe ofRimmon.
npHcrc is aqueftion moved^ whether or not rnay a
^ raan diffcmble bis religion, and bceprefcnt at the
worfhip of idols^ and fonae alledge this place for it.
For clearing of this, CAytm obfcrverh, firft what is
meant by this word Z.e^/^^^)&<»lved asyrc fuily what to
doc ia this cafe;This is the note of- a we.'?k^ confcience,
R9m. i4..i5,tobe troubled and gricucu at a thing, and
doubt whether it raay doe it, or not doe itj and yet
inclioeth to doe it,this is an infirme con fcienceuhc pro-
phet having to doe herewith his weakc brother3.bidr.
deth him goe in peace^S^ not to trouble him about this
matter: but this cannot be the meaning of the prophets
anfwere3that^^(?/>/ir4a fliould be an affirmative jufti-
fying him in this hi^^Naama^ hath two demands, firfl:
that heemighchavefo much earth, as to build an altar
that he might facrifice to the Lord upon it: now if wee
fhall fir. the prophets anfwcre to this dcmaund , would
the prophet juftifie a thing that was contrarie to the
Law,and bid him goe facrifice therec' for they were to
facrifice oiiely in the pbce which the Lord their God
fliouId appoint. So^^^w/'^^^^, the meaning is not that
the prophet aUoweth this faft ofhis.No?^ eft fi^nm ^p-
pro(jii?sti6, fed dimtte/^tis ^ promttte^tis fe orAturum p3
fdate eim^^ that is^hce approved not this that /V^<*Wi:/^
askrd, but when he faid goe inpeace^ it was onely a dit
mi'TiQgofhim^and fending him away, promifiiig that
he would pray for him,thar the Lord would ftrength.
en
KiXnmnns going into the houfe opl^immo?t.
105
en and confirme him, who as yet was wcake in faith, if
this fadhad^becnc allowed or approved by the Pro-
I phct, what is the caufc that fo many martyrs of God
I havcfuffered fuch great torments andtroubles^rather
I then that they would communicate with idolaters in
the leaft flicw of idolatrie ^
There was a ftately fountaine of water, and the
image oiB^cchud fet up there with a viaetree fpreading
it felfe round about the coun^and overfliadowingit-
when LicimM came for recreation tothe court, Auxen^
r/«/ and many others following him, feeing a branch
of the vine tree lojd^d with clultcrSjhee bad Auxentim
cut it off, and he fufpcding nothing,did it- Tiicn Licini'
m faid unto himj ki that branch at the feet oi Bacchus.
But Auxentitis anfwcred, God forbid, o Emperour,
that I doe it, for I am a Chriftian-But Uci^fiu^ [aid unto
him,cithcr get thee from my fcrvice^or doe this-^at njh/l
ctm^Atfu z.onAm folftit ^^ rcccffit'. The martyrs of Gcd
ThePropliit did not
approve chisdcrrand of
would not caft one grainc of irankincenfe into the fire to
theidols-j they would communicate with them in no-
thing: therefore the Prophet would never juftifiethis^
that hefliouldgoc intothe houfe of ^/>»«?(j« upon any
pretence to worftip: When the Emperor went unto the
MafTcjthc Count FaUtine who was his fwordbearer, car-
ried his fword before him to the church doore, but
would never goc into the xVIaiTe with him; and he lear-
ned not.that this diftinflion Qigc^^uftexio imitativa and
genuflexio obfeqttij , would have faved him froni ido-
latrie.
The conclufion of this is.that thofc who are zealous
for the glorie of God will neither direflly nor indired-
ly communicate with idolaters, neither wiii they cate
fwines flefli, nor drinke of the broth. Efsy. 6y 4.
S(*idAs in ^axenliot
TI:c martyrs would
communicate with ido ■
liters in nothing.
The Prophet would
goi ginto tha houfc of
Oo
EXER-
io4
-■■■■II' ■ ■" ■ "■■ ^ — • — ' — ,r^ '
Bocercitatmis Divine. Qommand. i . Lib. i •
nnn n»
The wine, 'ovnrment,
the oyle, the flowre
wlich was offered to
the Lord were pure
v^ithoyt mixture.
EXERCITAXXIIL
Of mixtures of T{eligton.
Commmdement II;
' I.King. i8. 2i» jind Elijah came unt6 all thefcofk
and /aid ^ h9W long halt yee betweenc iwa ^^tn^ons'f Jfthe
Lord he God, the^ follow him^ tut tfBaal^then follow htm.
TO worfllip two gods is a finnc again ft the firft
commandement'buttomixe thcmeanes of Gods
worfllip^ is a finnc againft the fecond coramandc-
raetit.
When things arc mixed they are not kept in puritie as
when Vintners mixe water with wine, orwhcnfilver
and lead ^re mixed together^and they make up a third,
different from the two- God will not have his religion
mixed thiswayes.
The Lord coramanded^EW. 30. 29. to make the
holy oyntment of pure myrrhe , in the originall it is
mardercr^mirrba liker talis ^ thatis^ which is free from
all mixture J fo thou fljalt make clcum de oUv'tspuriffimnm.
Le^it. 24. 2. the incenfe that was offered was the moft
tranfparcnt and pure inccnfe, Lehhsnab ^ccah : Exod,
30. 34, So the fluwrc which was offered to God was
fimiU fura^ and the Apoftle forbiddcth ^^^'Acu^j'^ to
mixe the word: 2. Cor^ 2.17, As Vintners roixe water
and wirLC together. Prov. ^ , 3 . wifd^me fent forth her
maids 5 why are tliey called her maidesc' but to teach
preachers tokcepe the word in fincerity, as virgins la-
bour tokeepe their virginity uncorrupied - and thcre^
fore the prophet Efty putteththe prophets and evan-
2,e!i(}s
X
of mixtures ofl^ltgioH,
105
gelifts in the feminine 2t:VidtT^M€bhaj})erah.
The Icvvcs obfcrvCjthac the people of God arc ne-
ver called in the fcriptures AbrAhnmites from Abrahzm^
neither 1^4^ from ifAAc^ux. once Amos 7.9- But they are
called ^4f//to from /4re?6, and levves from lud/^ and
they gave this to be the reaton-jbecaufe there came chofc
ofAirtihdm who profefTcd diverle religions, and fo of
Jftac'^ but thcfe who came otlfrdclaad ot/uda profcfled
butonerc'igion.
The Lord would have his people a people dwelling
bythemfelves, that they fhould have no medling with
the hearhen. Nam, 2 3, p. Loe the petpUfbull dwell alone^
dnd {hjtlnot be reckoned Among the nations. Ht' would not
have them lye cicarc the fca coaft (for the Fhilifttms lay
betwixt thccn and the fea,) IclUhey having too great
commerce by fca with the heathen, thcyfhould have
waxed prouder and learned their fafhions , as Tyrm
waxed prouder bv trad 'ng with many nations by fca,
Ezek. 27,18. and this waves they fhould have endange-
red tffeir TeVigion'^Salcmon of :iil the Kings fent bis (hips
farre abroad to other nations, but lebofaphat and Abaxti-
4^ attempted this in \SLinc.2.Chr0n. 20. 35. and where
it is /aid, FfiL 7210. The Kings of the lUnds IhaB bring
f re ferns t0 thee , what Hands arc meant here < not the
farre Hands, but.thc Hands which lay within the Medi-
terranean fea. ^
Firft, it was not lawful! tomixc Gods religion and
thedcvills, fuchwas that religion in thchoufcofAi;-
cdh, ittd. 17. 5. Wfiohadan E^/Wand Teraph'tm^ an
E/Wforthe trueworfliip of God, and the lerapbim
for the worfhip of the devill.
Again it was not lawfull tomixc ludaifme and Gea-
tilifme together. Levit, 19. 27. Yee JhaUfiOt ronnd the
corners $f your heids^ neither (bdt thou wArrethe corners
^fthy beard ^ yee^iSnot m.ikeanj cutting in your pjh for
O o 2 ^^-'
Prophetsind "aange-
Iiftspuc m the fcraiaine
gtndtr.
■•' -• - 9
The people of God are |
«ot called from Ahai.
The Tewes i people
dwelling by thearfelvcs.
Why he would not have
rhcm CO dwell nearethe
fca.
Theki»g|Ofthc Hands
who.
Gods religion andtho
devils mixed together.
Tuc^ai'metnJgentid
lifnc*
o6
C'riftianitle and lucJa:
inic cannot i>eirixed«
Quen.
Why the Apofllcs I«pt
ths ceremonies after the
death of Ciirift,
Simile,
Exercitatiom ViVtm. Command. 2 . Lib. i .
the dead^ nor print any marke ufon you. Thefe were the
ceremonies of the hcathen,therefore the Lord difchar-
ges his people to ufethem. Such was the mixture of
the Samaritan religion , who worfiiipcd bo:h the Lord
and tlic idols of the land* and fuch was the religion of
the Gfrgafites who learned many, things of the heathen,
as tocate fvvincs flefli^and not to circumcife^and of the
Ebisnitcs who obferve both the Icwifli and chriflian
fabbath.
Thirdly, it is not lawfull eo raixe chriftianitle and ju-
daifme J fuch were the Ca^afians ^who would keepe the
ceremonies of the law and the gofpelL
After the death of Chrift^ when the apoftks obfer-
vedthe ceremonies oftbe law with thegofpcll, whe-
ther mixed they judailoic with chriftianicie, or notf
They kept thcfc ceremonies but for a vvhilcj for the
winning of the weake lewes.Wfaen Chrift came in the
flcfli, the ceremonies and grace were mixed together
like the new wineand the drcgges; then the lees began
to fettle downe, and the wine to bee fomewhat more
cleare: foat the firft, the wine of grace and the ceremo-
nies which were the lees, were rRingled together , and
afterwards they began to be feparatcdj and as the Vin-
tner, if heedraw the wine too foone from thelees^it
will become fov/re 5 for the dregges kcepe the wine
from corruption, therefore hee who minijeth to keepe
his wine, Ittcthit ftandupon the dregges awhile to
prcfcrve it; So the Apoftlcs would not draw the wine
of grace too fooac from the lees of the ceremoniesjbut
left this wins ftanding too long upon the lees fliould
oorrupt5SsAi^^^did: /^r. 48.11, therefore they drew
the go/pell altogether from the ceremonies.
When judaifme and gentilifme were mixed toge-
ther, here, the oxc and ths aflfe were yoked togetlicr ,
the cleane and the undcane beaftj when the apoftics
ufed
I
of mixtures of 'l^di^ion.
107
uicd rhc ceremonies after the death of Ghrift,rhcy ufed
them adaliud^dr nonper/e^iot the winning of their bre-
thren, and noc for any ilung that was in the ceremonies
themfclves, but when the CaUtiam ufcd them under
thegofpcll, this wastoioynca de:?d man and a living
man together^ for they were dead after Chi ift faid/^AJ-
fumr/iatumefi^zvi^ had no ufein the church afrerwards
but by accident; forashce whobuildeth a vault letteth
the cenrrels fland until! he put in the key ftone^and then
hee Dullcth them away; io when the corner ftonc lefus
Chrift was cotne^ic was time that thefc centrcls^ the ce-
remonies ihonJd be removed.
Fourthly, it is not lawfull to mixechriftianitie and
gentihTrac, fuch was the dodlrine of the Nicelmans:
RevtUt, 2. 1 5. and fome vaCormh who profcffed that
there was not a refurredion: Such is the religion of
thofein KuffiA and tAufcovia^ they have fomcchriftian
profeifion ot the Grceke cburchjand mixed with many
hcathenifli ceremoaics.
Whether is it a greater finnc to mixe judaifme and
chriftianity together, or to mixe chr iftiaaity and genti-
lifme together.
It is a greater finne to mixe judaifme and chrifliani-
ty together, forthelewes ceremonies belonged once
to the church; and therefore for them to rife up againe
to raoleft the Church^is a greater finne, then when the
ceremonies of the gentiles trouble the Church,
Fiftly, t^hen a religion is madcupof judaifme^ gen-
rilifmCjand chnftianityjfuch is the religion of the M^r-
dunes a people in 5^rM, who keepe the chriftian fabbath
with the Chrinians,2ndthe Icwifti fabbath with the
Icwes , and they woiftiip the funne and the moonc
with the Rigans.
Some idolatraus werflilp is made op of judaifme,
jeniilifmejand Arrianifmc,as Turcifme.Some is made
Oo 3 of
The ccfctwonics after
the death of Chrift,
were not Iceptfor thcm-
fclvis but for another
end.
QHeJi,
Anfv^.
Sffretf^idd in his InquLs
riet.
Exercit attorn ^yi^ine. Command^z. Lib. i .
C$»cluji$n^
TlicIifttlsCB fct-upin
image to contiRU€ the
name of their ^rcdecef
. fGurs,and their pofteri-
I tie wer/kippcd it as a
«God.
oi iu Jail'mci gCDtilKme, and chriftianity.
The conclufion of this is, the pure worfhip of God
is like the glaflie fca. Revel. 4. 5, which is tranfparent
and fliineth , and not darkc and covered with ceremo-
nies: we muft not borrow the painting ofthat wrinkled
whore to paint the Church with it,but wee muft keepe
hex in her owne beauty .
EXERCITAX XIV.
Of the motiyes which mooted the heathen to
i^orjhi^ idols.
Qommandement 2I
Him. !♦ ai. Becdufi rphen they knew G$d they gUri*
Jitdhtm n$t^ they became viine in their im^gim^tms.
IDolatric amongft the heathen arofc efpccially frora
three grounds, the firft ground was the defire which
they had to continue the name of their prcdeceffours,
benefadlers, and their nobles^ the fecond ground, was
the defire of fon^e bodily pledge ©f Gods prefcnce to
bee amongft them^ and the third ground which drew
them to idolatritjWas their bsldnes to reprefem God
myftically and hicroglyphically by fundry images.
The firft ground was their defire to continue their
name to the pofierity, and therefore they fet up images
onely at the fitll for rcprefentation in remembrancej
but the pofterity following, turned this rcprefentation
into adorarion.aad tbey made geds of thofe whom they
knew to have beene but men- therefore they fet up in
their vtrn'^X^^^mrf^crntes holding his finger upon his
mouth
Motives moving Heathen to ^i^orpip Jdols.
109
The people dcfired
niuch'aviGblc figne of
the prcfciHe of thsir
God.
mouth, to teach thcra filencc, that no man fhould bcc
bold to fay.that thcfc were men oncc.whom they wor- ( '^*/*/^>*. d€c$y/r4fc
n • J Oct. 1(^,2
liiipnoivasgods,
Thcfccond ground which moved them to commit
idoIatrie,\vas the dcfire they had of ibmc vifiblc pledge
of the prefenccofa godhead amongft them- and even
as the fouldiers dc fire to fee their captainc vifibly in the
fit Jd before thcra: So defired they to have fome vifible
figocof a godhead aroocgft thcm^ and having thcfc
plcdgcSjthey thought that theirgods v^ouldnot leave
them^ and wanting thcfe^ they thought the gods would
leave them.
When jiUxander the great befiegcd TyrMy one of
their Diviners told themjthat it was revealed to him in
a dreamcjthat their god ^po\U was to depart from them
fiiortly-, whatdoe they toderaine jip$llo ftill amongft
them:' they take the image of yfW/^theirgod^and bind
it with achaine otgold to apoft, thinking thereby to
dQmn^ Apollo:^ they held that this image was a pledge
of his prefcncc amongft them, and they thought fo long
as rhey kept the image oiJjfoUoihzt he would not leave
them.
The third ground which led them to this idolatrie,
was their bddneflb to reprefcnt god myftically by their
hieroglyphicks , rcprcfenting himas they pleafed. In
ihebcd. iQwtiQoi Egypt (as Plutarch ^^kcth mention)
ihcy worfhiped a god whom they acknowledged to be
immortall, but how painted they him^ in the likcnefTe
of a man blowing an eggc out of his mouth, whereby ' Howtiic
they fignifiedjthaticwasthe Lord chat made the round h'nrLV^!
t<
They tyed the iraa^e'of
A^olio to a poft,
DiodorutSic^ Hi, i, e4f.
world by his word , and they dedicated a fheepe to
him; becaufe of old, milkc was their food for the moft
part.
So in the townc of SaI where Minerva was worflii-
pedjbcf^ the gates of the Temple they had this hiro-
PlutdrchJe Iftde (r
Ofm.
icypajntf^Gcd
glyphick
•v^.
no
Exer citations ViVine, Command, i . Lib.
i
1
PftttanhJerfdet^
TheEsvptians fcpre-
rented God by afcrpenC
glyphick painted an infant, an old man, a fparbawke.a
fiQ-i, d.nd Hifpof^tAm0s whereby they fignifiedj Oj»i
mfcimint (f dtiufcimim^Detii eiit impudent Urn, By the
young child they ilgnifieJour birth, and by the old
man our dcathj and by the fparha^^ke they meant God,
who was mod fharpe in fight to fee all things , and
fwift to revenge ; and by th" fifli which livcth in the
fea, a thing haced by the E^ypt/a/fs;chty meant hatred,
and by H^ppop&samos the iea horlc, who killcth his
father and covercth his damrne, they meant impu-
dcRcie.
So the Egyptkm reprefented God by the fcrpent
Ajffk who ca&ech the skin every yeare and re nueth the
age of it, whercbv they fignified Gods immortalitie,
and thus boldly T/^o changed the glory cfthe incorrHp-
tible G0d into an image made like to corruptible rriAn^
a^d to bsrdes^ and fi^re footed beafts and creeping things^
1 F^m. 1.23*
EXERCIT.
IVh^t JdolatroHJ things maybe converted to arty ufe.
'♦-'
III
EXERCITAT XV-
Whether things idolatrous may he conyerted to
any ufe, either in the/ervice(fGod^ or may f^econ^
rvert them to our owne ufe^
Comnwidement 11.
Deui^. 7- 2 5« Thi gf'iven images cf their g9ds Jhill yee
hurne with fire; thou ^aU not dffirc the fiher or gold thai '
is uftn them, mr tnkc it unto thee^ iefl tbon hefnared there*
in^for it is an abominotton to the Lordthj Gfid,
AS we mull give nothing to the idoll, fo wee muft
take nothing froni it.
There were three forts oicherem^ or things cxecra^
ble under the law, firft when both men and bcafts were
to be destroyed, and then nothing came cither to Gods
ufe or to the pcoples-fiich were the goods'ef the apoftate
lewcs who fci! away from the true God. Veut. 13. 1 5»
and io this fenfc the jimalekita andthcir goods were
execrable.
Secondly, they were execrable, when the men and
their beafts and their ftuffe were burnt, but the gold,
fih^r, braflfe, ^and iron were rcfervcd for the ufe of the
fanauarie,andthefeof lericbo were execrable in this
fort: /^/?. 6. 24.
The third fort were thefc^when the naen alone were
killed, but the bcafts and all other things which bclon*
ged to them were converted to the ufe of the foyldiers^
fiichwasthctGwneofH^/. Ujh.^.ij.
Things confecrate to idols were execrable whcnthcy
were idolatrous in ftatc.
Pp Things
^^^ynKes devote A-
nathcmci.
Three f^rtsoferecfaW*
things undor the la W9
u- -mniMP >
f
1
112
Things belonging to
idol2t»sare of three
fotci.
we may life.
7 fee S:yriians WOr-
/Ijipcdafword.
„ii., ■ -tni I II r-' . ,.- ., ■ .
Exercitatms ViVme. Qomnund.!. Lib. i .
Things bcloDging to Idolaters were of three forrs,
firft luch as pertained to Idolaters but were not idola*
trous, as David\,QoVc the fword of Gel/ah^ and hung it
up in the houfe of God j fecondly things that were ido-
latrous, but were not idolatrous inflate, as the foun-
taincs out of which the heathen drew water for the fer-
vice of their idols 5 yet the Chriftians might have con-
verted thefc fountaines to a fpirituall or a civil! ufc- fo
Cfdeeft tookc the bullock which was appointed for B4al^
and the grove^ and offered the bullock with the wood
in a facrifice to the Lord. ludg. 6. 2 6. So the Betkfne-
mites tookc the fhiltfiims cart, and the kine,and cflPcred
them to the Lord in a facrifice. i. Saw. ^.15. becaufe
they were not idolatrous in ftate; for even as the cloa-
thes of the leper being wsfliedjWerc made cJcane, Lev,
2 1 . 8. So thofe things which belonged to the Idolater^
and were not idolatrous in ftate, might be cleanfed and
coflvcrted to other ufcs.
Bat when a thing was idolatrous in ftatej and carried
themarkc and badge of the idoll ftill upon it; as their
images of gold and filver, and their ornaments. Vcuf.
7. 2 5. they were to be caft away, and not to be conver-
ted to any other ufe. EfAy^^o. 22. TV (hAlldefiU df§ the
cc^ermg &f thy graven images offilver^ And the ornaireut
of thy molten images efgold: thfu /halt esfi them awaj as A
rnenfiruoHS cloth. And (hall fay Hnt0it^get thee hence,
AchAH ftolc a EahyUnifb gAfment^andtV[9 hundrethjl^e*
kels of jtlv errand a Tve^ge of gold. J op. 7. 2 1. in the He-
brew jt is, Lijhonzahdh^ a tongue <^f gold ^ this tongue
fume hold to have becnc the fword which hung by the
idols fide * and fome worfliiped AcihacU^ the (word
it fclfCjas tbe5r;/^;4»^.Of old^a fword was called linguA^
ssFAmiman ancient writer teftifieth,andthc Eabylo-
nifti garment they hold to bee the cloak which covered
the idoll, and the two hundred fhckels 10 be the tDoncy
which
Nothing to be taken from an J doll.
M
which was dcdicarcJ tothcidoll- nowbecaufe Achan
tooke this which was idolatrous in ftate , and which
might not bee converted to his u(c, therefore the Lord
will have him and all his to be rooted out.
That which had an immediate dependence ftill upon
tbcidoll, and had relation to it, keeping ftill both the
matter and the forme ; that cannot bee offered co the
Lord. Example3 0»;?4;»//^^the great tooke out of the
temple of Serafit their facred einc FAth$m^ whereby
they meafured yearely how much the river Nilw would
overflow; which the heathen thought to have a cercaine
divinitie in ir- this cine Conjlantim Qiould not have cau-
fed to be put in the temple of AlexAndriA^ becaufe this
elne both in matter and forme was kept here, as it
was in the idolatrous ufe before.
That which is idolatrous in ftate and hath an imme-
diate dependance upon the idoll, fliould neither be con-
verted to a fpirituall or a civiU ufe, therefore that which
the lewds fay, is falfe, that DAvid tooke the crowne
from Mtlcom the god cf the Amfnoniie^^ and fet it upon
hisownehcad, 2.5^w. 12. 30. If this crowne was the
crowne of the god of the Ammenites^ then it was idola-
trous in ftate, and DavU could not have fet it upon his
ownc head. Wherefore hce tooke tbis crowne from
MAlcAm^z king of the Ammomtcs^ and fet it upon hi^
ownc head.
But how could the king weare fuch a crowne upon
his ownehead < a talent in weight is fortic fixe pounds
and f ourtcene ounccs^which being reduced to the value
of our money will extend to 2250. pounds-, the king of
Ammpn could not weare fuch a crowne of fo great
weight upon his head 5 therefore it may feeme that it
was taken from the head ot the idoU, and not from the
head of the king.
Moft thinke that Talent here is taken according to
P p 2 the
Cdffltdnm: 0* fri^rtita
What IdoUrroui things
fright not be afcd.
Nothing that hath an
immediate dcpendcnct
on th€ I doll can be
converted to any uft.
mnSa nomcn idoli.
C^D'^O Rexeorum.
D/r»\d tooka not the
Crowne from Mil om
the Idol, but from the
King of Amm§n^
Oil'
'Mf.
n4
Exercitations f)iVtne, Command, z. Lib.i
Sosnethinfce tlaaft the
ctowne was 2250.
i pound according to the
Somechiekc that the
crownewas valued ac*
cording to the worth
and no: the weight*
tAnfip^ 3.
Things which have
becne the immediate in-
ftruments •f Idolatric^
may beufed,
Theldellitrtslfcisay
net be ufcd«
Ohy
l/e/tfy judicialllawes do
not tindeus as they did
' th^ilfraelitcs.
the i^jm;^ weightj which was not abouc the quarter
of an Hebrew talent 5 and which weigheth of our
weight eleven pound and foure ounces,and they tbinke
this the ratherjbecaufc rM^l in the ceuntrcy of the chil-
dren oiJmmon^ lay in the countrcy of Syria -^ therefore
it fceraeth that they followed their weight.
Secondly, fome anfwere that this crownc was valu-
ed according to the worth and not the weight of it, in
regard it was fctwith pretious ftonesand jewels, it
weighed fomuchjthat is, it wasv/orih fomuch. Zuk
II. 13, they weighed for my wages as much as I was
valued at^chat is^thirtic pccces of filver.
Thirdly, he both changed the forme of it, and dimi-
niflied the weight of it.
Againe thefe things which have bcenetbc r^ediatc
ioftruments in the worfhiping of idols, thefe may bee
ufedj a church may bee ufed although before idolatrie
hath becne committed there: There was nomountaine
more defiled with idolatrie then the. mount of Olives
was 3 and therefore it was called ws^s c$rruptionu^ 2^
Kt^. 23. 1 3. and yet noplace where Chrift praved fo
often as there.
The idoUit feifcmay not bee ufed, becaufe it hath
beene the iramediatc i^nftrument of idolarrie^whenfoul-
diersdoebeJTcgea towne and take it^they pull downe
the trophees and colours of the enemies^ but not the
towne icfelfe^ the idols arc the trophees, enfignes and
colours of idolatrie, and therefore to be pulled downe,
Doit. 12. 2, 3. Tee (hallverih defiroy all the places
wherein the ndthns^r^hichyejhallfcjjejfe^ferve their G^ds,
Then it mayfccme that the places where idols have bin
worfliipcd fliGuld be deftroyed.
This was a teaiporarie ordinance ,aBd a part of Mcjes
policie which is now abrogat, for howfocver the c']ui-
. ty of this law remaineth, teaching us to dcteft idolatrie,
yet
fVhat Idolatrotis things may he converted to any ufe.
M5-
yet it biadeth us not in fuch a manner to dcrcft idola-
trie as they did. Example, Gcd commanded here to
deftfoy idolatrous placesjhec consmaodcd to burnc the
cattcll, rpoyle,intl goods of the apoftates^thc cquitie of
this commandement teachethus todctcft andabhorrc
idolatriCj but we arc not bound to follow it in the fame
manner.
The Lord commanded to confnmc the reft of the
holy thingSjWhcn the religious ufc of them ceafedjas to
borne that which was left of the Pafcha. Bxod. 12. 10.
So that which was left of the ram of confccration.£Ar^rf,
2p. 34. and fo of the flcfli of the peace offering. £(ri;//. 7.
15. rhcequitic of this ordinance continueth for ever,
teaching us how to regard holy things with an higher
efiimation than common things, but we arc not bound
according to the letter of the Jaw to follow this- for the
bread and the wine remaining after the Sacrament
Hiould not be burnt; in thelc lawcs wee mufl looke to
the equitie and fubftancc, but nor to the letter; and raa«
ny things were urged in Mofis policic , which wee are
freed of now. Example, the levres were forbidden ex-
prcffcly to marie with the keathen^and if they had mar-
ried fuch heathen wives, and had begotten childrea
upon them 5 yet they were commanded lo put them
away againc. ii«r/^. 10. 11^ Butnowa Chriftianhath
greater liberty, z* Corinth. 12, 13, 14. An idolatrous
wife was not fandlified by her husband under Mofes
law, as flic may be under the gofpel!^ God haih changed
the rigour of this law. Deut. 17. 15. Not to take h
much as an/ thing belonging toidolatrie,andturne it
to a civill ufe. ujh. 7, i» It is now changed^ and the a-
bomination is taken away^we may eatc nowof the ido-
lothitesjwhenthey arc not in the temple of the idols,
which they might not doe under Mofes h^^.
If thebrafcnfcrpent was aboliftied, why iliould not
^ Pp 5 the
The equitie of the )udi«
ciall UvY bindcch \k%
nonr.
Greater libertk to
Chriftians under the
Qofpell, then to the
lewej under the JLa^r*
Ilfi
I
An[.
WhenttliingisicloUa
treos in {\:ace«
TheruperftitioasTcwcs
wouWdriHke no wine
ofthcGentile.s
Conclfipn.
Exercitations Vi'vine. Command^^ 2. Lit), i .
the place Ukcwife where idols have bcene worfliipcd,
be abolifhed as well as images.
A place is a nccetTary circumftaQcc in the worrtiip
of God, but this Serpent was Qor,ncither are crucifixes
now.
Things arc idolatrous in ftarc when they are in thea(5l
of idolacric, but out of that aia and place, and carrying
no reprcfentation of the idoll , they ceafe to bee idola-
trooSjand maybe ufcd. Example, no man might eatc of
the flcfli of the facrifice when it was in M^/o in the
place where the idoll was worfhipcd -yet the reft of the
flcfli, when it was fold in the fliambles they might catc
of it : for re/ata extra ujkm non funt reUu , the relation
here ccafeth betwixt the flefli and the idoll. l/^iid^ the
apoftatecauftd confccratc the whole flefh in the (ham-
blcs te the idols , thinking that none of the Chriftians
would cate of itj but the flcfli in the fhambles was extra
ufum^ it but was idolatrous in the temple of the idols,
but not in the (hambles.
The Lord forbad thclcwes Ithamina gentium^ Deut.
32. 37. but the Icwcs added that they fliould drinke
none ofthe wine ofthegcntikSj^^that is, any meate or
drinke drefled bythcm^ and therefore at this day they
will neither cate of the chriftians meatc,nor drinke of
their drinke, but they will give of their meatc to the
chriftiansj it wasoncly il^4w^;jf,the idolatrous drinke of
the gentiles which the Lord forbad thcm,but he forbad
them not fimply their meat and drinke.
TfccconclufionofchisiSjas he who is chaftdefpffeth
not onely the harlot, but alfo the favour of the harlot:
fo if we would efchew idolatric, we muft not onely ef-
chew idols, but alfo things dedicated to idols.
EXERCIT
Why the Lord Tt>illnot/ujfer Idolatric.
■■■ fc*'v^7^ flpSp^'c^-rr/^p^W as
when wc attribute hands, fee t,and eyes to him,Sccond-
ly fuch things as are fpoken of biro, ^^' v^^ii^iUy^ when
the fcripture bringcth in God angry after the macn«r of
man, P/al, i S» 2.7here uent up a /make ent of his Mfijlrils.
Thirdly thefe things that arc fpoken of him K^T^^^F.^'sro-
^Ti-'^*'/^ when paflions are attributed to God after the
manner of men 3 and they are either fimple or com-
pounded paffions; Simplc,as anger, hatred; compoun-
ded
Things proper to the
crearurcs attriburcd to
God three waycs,
Why the Lord will notfujfir Idolatry »^
119
dcd asjealonric,vvhich is made up of love and hatred, r
This word Kinrn lignificth cither to be ]cdous or ze-d-
lotiiy and i: is taken cither in a good feafc or an evill
fen (q: In a good fcnfe when it is conftrucd wich Ldmcd^
as Nam, 25-13. Kinftc le UbAuJhe xvxs zedloftiffir his God.
But when it is conftrucd with Bah or Eth, then it is ta-
ken in an cvill fcnfe. Hum. j. 14. f^ekmnc cth ffht§^ and
he be jcdhus ofhis VPtfc.
lealoufieis a mixed affe Zehtypuf fuir,
cum prxp. ^ conJtTii-
^iim in brniira fnmitury
in ma,lumi lit r.otit
M. Efr.
vnSxS > 50.1.3$ if ht would
fay, I never gave her a bill of divorc€cncQt,butfl]c went
willingly from me of her ownc accord, when I would
have kept her ftill. /udamd //riWarccorapsrcd by the
Prophet, ler. 5, 1 1. he called ifrdel JUe(/jMa ^thc back-
fliding ^/rae/^ and he calleth l/id* Bdgidah^ treacherous lu*
di^ when //r4^/ fell away hec gave the bill ofdivcrce-
mcnt ro the rcn tribes, but he did not repudiate treache-
rous lud.i for all her adulteries.
Firft he was the guide of her youthjand he loved her
bccaufc he rcmcmbrcd ftill the kindencs of her youth,
and the love ofhcrefpoufals. ler. 2. ?, that is, when
he remcmbred the love of thcPatriarchs,& their fince-
ritic in worfliiping of him.Thf n they committed adul-
terie and fell away from him; yet they repentcd,there'
fore he cad them not offj But after that they had cruci-
fied the Lord of glory, thca?Wfaid, hce would goe to
the Gentiles . There was a little remnant of the lewes
who belceved in Chrift, they were to bee gathered in,
and to thcfe ?eter went to BAbjUn, i, ?^/. 5. 13. And a
few in the Weft fcattered abroad in fenttu^ A(u^ and
BithytsU^ and to thefe Peter wrote, i.?^/. i. i.and about
the time ef the deftruclioa of Urufdem the Lord gave
tfeem abfolutcly the bill of divorcement, and then hee
counted them not a people.
Theconclnfion of this is, jealoufieisonely joytiedto
the fecond commandemcct , he is angry for the breach
of any commandement^but he is icalous when his wor-
fliip is corruptedjiS: bis glory given to creatures^wherc-
121
fore this rauft be a high tranfgreflion.
Oq:
The Church may ccafc
to be a fpoufc upon Ucr
part , but not upon
Gods parr.
fre'^Ar$(4lrixt
Wfien the Lord gava
IfraellihebtU of di-
vorce*
When he fire luiathe
billgfdcTorcr*
C$HchJioi$i
EXER-
122
Exer citations t)iVme, Command, z . Lib, i .
VVhat the word Vifit
Goiivilicctii ronaetimcs
in mercie, and fome-
timcsin/udgcment.
Children have fin from
their parents by ipropa*
gation, or imiution.
jiccfdevs
{n4tura,
per fan Jt^
EXERCITAT. XVL
Thepunipmentforthe breach ofthefccond Com*
nyindement.
Exsd. 20. 5I yijithgtbe iniquity 9f the fithers Mpof^
the children.
IN this threatDiag wee have to confidcr what it is t^
vifite here ; fecondly what finnes of the fathers the
Lord vijiteth upon the children-^ thirdly who are meant
by ouv fathers here ^ fourthly how the children arcpuni-
flied for their fathers'finnes.
To 'vij^te here is a fpeech borrowed from a ludge
who ufeth to punifh the cvill doers, and to reward
thofe who doc well; fo the Lord the great ludge of the
world hee puniflicth idolaters and their poflerity, and
he rewardeth the true worfliipers who keepe his com-
mandemeats, he vificeth in judgement, as he vifired the
Egyptiafis^ and hee viiiteth in mcrcie, as hee vifited the
IJraelitei. Excd. 3,16. vijitando 'vifitAvi^ ihavefurely
vifitedyeu^thSiiis^inmticiQ. So Gen. 21,1. The Lord
vifited SarAyO^hee had fid ^ that is, face vifited her in
mercy.
l/e viftteh the pnnes. Sinnc is either the finne which
the children have from their parents by propagationjOr
by imicatlonjby propagation^as originall finncj by imi-
tation, as their other per(bRaIlfiflnes« Here wee muft
put a difference betwixt that accident which iscora-
raon to the nature of all men, which is called accidens
natMr£'^ And a perfonall accident which is incident to
fome; The accident which is common to the whole na-
ture of man is ^Iwayes tranfmitted from the father to
the
The ['finlflmtntfofT the breach ofthefecond Com.
the child, and fliall continue to all the pofterity of ^.
dam^ to the end. The moft filthie Icprofic that is^ and
which runneth long in a bloud, yet in tirae will weare
away in the pofterity^ but this originall and hercditarie
finne never wearctb out, but it continues with all the
children of men, and is alike ifithemall^ thefonnes of
the juftj and the fonnes of the unjuft are both alike ia
this originall finne.
Butthcfc which arc perfonall accidents are not pro-
pagated from the father to the fon,efpecialIy the gifts
oftheminde; it may bee, that a ftrong father begctsa
afiroiig child, and the leprous father begets a leprous
fonnc, but neither the dcfeAs nor the vertues of the
mind arc tranfraictcd from the fathers to the children,
as the father who is a mufician begettcth not his fonne
a raufitianj and the father who is wife, begetteth not
alwayes a wife child ; as SAlomon the wifeft naan that
ever was^had but a foole to his {onnc ^Rehdcam'j there-
fore he faith, Eccif/. i- 19. Who k^oweth whether hisfm
Jhali he a rtife man ^r afdole^
Seeing AdarM tranfmittcd originall finne to his pofte-
rity, what is the reafon why hee tranfnoitteth not his
righteoulnefre to them after his finne was pardoned:'
Hee got grace in his fccond eftare,as a perfonall gift,
and therefore hcc could not tranfmit it to his po(lcrity5
but if hee had flood in integrity, hee fhould have tranf-
mittcd rightcoufncfle to his pofterity, becaufc then it
was naturall to hira, as when he ftll he tranfmitted fin
to his ^o^Qniy. Jnd hee begot a fonne in his ownelikenc/p
^fterhu image. Gen. ^. 3.
This originall finne the Lord maypunifllthe chi!
dren for it,if hee would deale in judgement with tbecn ,
becaufe it is found in all children tranfnaitted from
their parents.
By finne here efpccially is meant idolatrie^which by
^ Qq 3 w-ay
122
Originall finne is alike
in all thefcnncs of men
both ;uft and un^^ft.
Perfonall accidents are
not propagated from the
fathers to the children.
^ifi.
Addm did not tranf*
mit'his rightcoufnefTc
to hispofleritiCjbecaufe
it was not naturall,! bat
perfonall to him.
124
Exercitdtlons Divine. Command^i. Lib.
3yflnnehere is chiefly
^eant IdoUtric.
See Command.:. Exer#
^pag.8o. ,
By fathers are meant fa-
thers naturall^and by ex- 1^
AmplCf
ChiWrmbyMtureana
imitation*
Children by imitation
arc chiefly meant of
here.
5eeExercit4«.io, Pag.
AcffdK, King of Tuda
called king of Tfrael,
and why.
-£«^i?.
way of appropriation is called fione,as is (hewn before,
God vifitcth other finncsalfobefidcs idoLitriCj Jsd
the bloui (hedfrom Abel to Zacharj. Mat. 2 3. 3 5.
By fether« here are meant not onely naturall fathers,
but thofe who are fathers by example, as Csm was a
father, C0r€ was a father, and B^Uam was a father. lude
1 1 . ^ce unte them^fcr thsy haze gone ifit0 the WAy cfCdin^
and r An greedily After the errour cfBAUamfer revPArd^ And
ferifbed in the gAinfaying of Cere: and in this fenfe the
dcvilliscalledafather./<^ifr.8.44. Tee Are cf your father
the devil/.
There are two forts of children^ children by nature,
and children by imitation! children by imitation are
tbefe of whom it is chiefly meant here, and they arc
rather called their children whom they imitatr , than
their children who begot them. Example, hdg. 18.
30. lonathan the fonne of Gerjhon^ the fonne ofManAf-
feh'^ this lonathm was M$fe5 naturall grandchild by ge-
neration, yet hec is called the grandchild of Manaffeh^
becaufeiawickedneflchec followed MAnajJehfind the
lewes fay, they would not wrttc his name,thc fonne of
Gerjhan^the foanc of //^/j, for that had becnc a difgracc
to Ma/es^ but they wrote him to bee the fonne of Ma-
nsfethy by lifting up a letter. And the Hebrewcs give
another example like unto this. 2- chren. 28. 19. ^nd
the Lord brought luda UwJjecAufe of Achate k'tteg of ifrAeU
Why is Achxz called king oflf-Ael^hcreficing hee was
king of/«^4? they fay^ becaule he imitated the wicked
kings oilfrAelin their wickedneflTe,
He vifiteth thefinnes ofthefAthers upon the children.
How doth it ftand with the fuftice of God to punifh
the children for their fathers finnes, feeing the Lord for-
biddeth topuniflnhe children for the fathers offences.
Dent . 2 j^. 16. The fAthers (hAllnot bee put to death for the
children^ neither /hAll the children be put to dsathfor their
fathers. The
] Ho^V the Lord ^'i fas the /tunes of the fathers upon Zsrc.
'^5
The Lord rcftraineth here the power of the magi-
ftrate that he may not put the children to death for their
fathers offences, as wee fee. 2. iC/^^, 14. i6- Andthey
(lexQ bUfervAnti who iddjlaffte the kingh is father ^ but the
chfldrem of the mnrtherer heejlevp mct^dccordtng ti that
which rP4S written in the Law^ the children pi Ati»$t he put
to death f^r their fathers offences.
The magiftratc may not put the children to death
for their fathers offences ^ although he may punifh them
other waye^ then it feera'::th to be a ftrangecoUe^Si.^
ovk.Levit. 20.20. If a wonaan be begotten inceftuout
ly with child, then flic lliall be burnt, nonexpeBato par^
t;i^ that is, before fhe be delivered ofthe child.
But they fbdB die chtldleffe^ this cannot be underftood
ofbarrenncffe, for that were no puniflirnent to them^
therefore it may fecmc to be taken in this fenfejfhc and
the child fhall bee taken away together by the magi-
ftrate.
This cannot bee the meaning of the place , that the
mother and quicke child fhall bee killed together^ for
the children may not be put to death for the offence of
their father or mother; but this feemeth rather to be the
meaning of the place, when the magiftratc underftan-
dcth once that a man had lycn with his uncles wife,then
hee (hall preiently cut them offjbcfore the woman con-
ceive, and fo they fnall die without feede .
The Lord who is author of lite and death.he may pu-
nifh the children for their fathers offences with tempo-
ral! punifhments, but hec never punifheth the children
for their fathers offences with eternall puniihrnrents^un-
leffc they imitate their fathers finnes.
It may bee faid that children arc puniflied not onely
with temporal! judgements, biu alfo with fpirituall
judgements, and that before they can imitate their fa-
thers finncs. Gen. 17. 14. Andthe nncircumcsfed rftan- \
chili '
AMfy9,
The MAgiftrato may
not pMt the child to
death for hiifathcri fin,
5«e rmnii Amdl^fit '$n
Ohy.
Anf.
The mother cannot be
killed, the child being
quick in her belly.
God may puniA the
children with te»po<
rail punifiiments for
their fatherinnne.
Ol\cP.
26
Exer citations Diylne, Command, t. Lib.
that is, puniflicd in the cap-
civity o( Babel.
God vifiteth thejinnes of the fathers upon the children)
It was a prophanc comparifon of Bias the philofopher,
who faidjifthe Gods fliouId punifh the children for
their fathers offences, this were all one, as ifa D©6lor
ftiould give the child phyfickc when the father is trou-
bled with the colicke or ftonc: but this is a foolifli com-
parifon
How the Lord VtfiU the fins of the father es upon Cjt
€.
129
VVliathisto Ac in his
ovrnc fmne.
parifonj let us then make tlic companfon this vvaycs^
the father is a leper and hee bcgcttcth his fonneale-
pcr,now ifthc D^ftor fliould prefcribe phyfickc to the
fonne for his fathers Icprofie, hee fliould doe well^ be-
cauftit IS both his fathers Icprofie and his own leprofie.
When the children follow not the fathers in their
firineSj then the father is faid to die in his swne finne.
Mum. 27. 3. Oar fdther diedin the VPilderfteJJe^ and hee
n\is »ct in the company of them that gathered themfelvcs
together againft the L^rdtn the company $f Korah, hat died
Jn his 0wne finne. that is, in the common fin of murmu*
ring with the reft of the people; and it is called his orrne
yj;?;/^, bccaufehis children followed him not in his re-
bellion. N^m, 26 II, The children of Core died not. But
when the children follow the fdocfteps of their father,
then they die in a common finne.
The fathers finncs are imputed to their children, this
lliouldbe a meanes t© reftraine fathers from finne, and
it were but for their childrens caufe, to keepc them
from punifl^mcnt; many parents are carefull to leave
inheritance to their children, but oftentimes they leave
their finncs to thefn. It was afcarefulllegaciethat/^4^
left to his children, that feme of them fliouId leanc
upon a fiaffe,fome of them fliould die of a bloody flixe,
and fomc of them of a leprofie , and fome of them
fli3uldbcgge their bread. 2. 5'4w, 3.29. When a man
dicth and hath nothing to leave unto his children but
his finnes, as to one his blood, to another Lis fwcariog,
and to another his adulterie, is not this a pitifull latter
will and tcftament? Some leave lands to their children,
bur wichall they leave their fearefull finnes to themjand
it were better for them to want their lands, then to bee
heires to tlicir finnes : Gebaz^i left a talent of filver be^
hinde him to his pofterity^ but he left the leprofie with
ir. 2. King. j. 27.
R r 2 The
Fathers {liould bswawc
to bring pnniilimcnts
upon cHeir children.
Thchgicic of A4i,
150
Exercitatms ViVme. Command, z . Lib„ i
children fliould con*
fclTo their fathers finnej.
inijuitatss Prxccdcn-
.tium
Go«3viiiteth not oncly
the finncsof the fathers^
but alfo the finnes of
the mothers upon the
fihildren*.
Conclujion.u
Conckjion.i.
The fathers finnes arc imputed to the childrcn^there-
fore the children fnould confeflfe the finnes of their fa^
thers. Z:^v//. 2(5.41. If they confeffe their inic^uit'te^ and
the imquitieof their fathers. So Nehem. 1.5. Both land
my fathers houfe have finrnd-^ and this rhcy are bound to
doe,as farreas they can come to the knowledge of their ^
fathers finnes: fuch finnes of their fathers they fhould
GonfcflejWhich they in their owne proper pcrfons have
committed by the example pf their forefathers ^ for
thefe finnes they ought to crave pardon. P/aU 'jc), 8.
Remember rtet aga'wfi us former miqukies ^ that is, the
finnes which wee have committed before by imitating
our Others finnes: but we muft take heed here, that we
crave not pardon for our fathers who are dead j for
there is no remiiTioDj but that which is gotten in this
life.
« Laftlythe Lord not onely vifiteththc finnes of the
fathers upon the children,but alfo the finnes of the mo#
ther. PfiL lop , i^^Let mt the finnes cfhu mother be blot-
ted out, but when the father is an Amorite^ and the mo-
ihctaHittite, Ezei. 16.'^. that is worft of all for the
children: for if any of the parents be. holyjihen the child
is holy » I. Cor, 'J. 14.
The conclufion of this is,God vifiteth the iniquities of
the fathers upon the childrea 5 therefore fathers fhould
be loth to commit finne, left they tranfmit the curfc to
their pofterity.
God vifiteth their finnes upon the children- there-
fore children fiiould beware to follow their fathers
footfteps in their finncs>left they bee partakers of thdr
puniftiments.
EXERCIT.
Of the extent of Gods mercy and]uflice.
EXERCITAT. XVIIL
Of the extent of Gods iujlice and his nicrcie to
thofe who breake and kcej^e his Qommandements.
Commandement II.
Exod 20.5. Vifiting the iniquitiei of the fathers npcn
the children^ ur^to the third and fourth generation ef them
that hate me^ and Pjcxv mercy unto thoufands of them that
love me apsd ieepe my Comruandements.
THe Lord vifiteth the iniquitie of the fathers untQ the
third and fourth generation ^ intheeriginallitiSj in
tertianos i; qtsartanos. So, 2. King^ lO. yj^Filij c^uarta^
nifeMunt fuper folio-. Thy children of the fourth genera-
tion (hall Jit on thy throne^ that iSj lehoachaz^ lehoajhjero-
boam^ andZachariah* the father is the firft^thc fonisthc
fccondjthe grandchild is the thirdjand the great grand-
child is the fourth^andhefctteth dGwne the third and
fourth gencratioDj becaufe men may live to fee fo
many generations come of them. (7^;^. 50.23. Andi^^
feph/aw Ephraims children to the third generation, that is^
he faw Ephraim^ and his fonncs, and his fonnes fonnes.
It plcafcth God in roercy to breake off the courfe of
finne, and to interrupt it for the Churches caufc; Korah
was a bad man, yet his fonnes were men fearing God,
who wrote fomc of the P falmcs.
Where the courfe of finne is brokcaoff, there the
puniftjmedt is not inflifted^ the grandfather is a wicked
man, his fonne followcth not his footfteps, the grand-
child againe followeth the footfteps of his grandfather,
here the finne which was broken offbcginneth againe
R r 3 and'
M
Why the Lord punrOia
eth UBto the third and
founh geiwration.
God breaketh off the
courfi: of /:nne foiue-
timcs, hii Chuichcs
caufe.
Where finne is broVcn
off the punil"hment will
be broken off.
lS^
Exer citations Vi-vine. Commands, i. Lib.
Simile^
1
Sian* mat paflTc by two
generations and come
tothethire»
hicfumitur qucim a(fi-
roUere.
^5
8
Exer citations ViVine. Command. 5 . Lib. i
12T ^^i:moria'c.
Nomen ghriofum.
In'vaine^Lejhavef:it\dLevit. 19. 12, iris, TeJl}dnot
fwi^reby my name^ tejloak^rj^alfely.
The negative pare of this commandcmcnr farbid-
deth firftihe (uperftitious abufmgof the name of God.
Secondly, it forbiddeih the deceitfull and fuperftitious
abufeofthc name of God. Thirdly, imprecations and
curfiugs. Fourthly, perjurie, Fiftly, blajphemie.
The affitnaativc pa^t commandeth to ufe Gods tides
and names reverenclyjin an oath to obfervc veriryjdgh-
teoufneffe and judgement. So to vow, &c,
EXERCITAT. I.
^ Uow the lewesfuperftittonfly ahufed the-yiame of
God lehoya.
Commandement III.
Levitt 2 4. 1 1 . Jndihe ifiaclitifn v:orMns finne hUf
yhrmed the mme eft he Lord.
T^He lewes had this name lehva at the fir ft in sJa^-
-*- /^«>3 ftcondly in s-c^tiS^h^cvi'^ firft they reverenced
this namCjand then fuperftitioufiy abufed it, .
Firft tl^ey had a more religious & reverent refpeS: to
this naniCjbecaufeit \v^^Zeeer.^mtmorkk ^j^/nis memo-
I iall.^x^^'j, i4.Ti^^ is my name for cver^fy ibis i$ inymC'
mori^Uunto aUgenera$H'KS', Secondly 5 becaufe this n^me
lehova was the nax^e of Gods efTence, they did the
more fparingly cxpreiTe ir^ and they calkd ii: Shem k.im^
phorafjr^om£f2ftp&rathm,'^(tipXi^i(^vrAXVit^tcd,^^k it was
incommunicable to any other creature, fo they calico it
shem bamwiclfkAd ^^jmeniUrkfam^ and Shem §thhank,
vomtn hem diet urn.
Secondly they exprcnfe this nansebut feldome, be-
caufe
Holv the J ewes abujed God name.
IJ9
caufc chcycuuld not tell how to pronounce it, for it is
nor pointed with the o\Tnc vowels of it in the fcripture,
but oncly with the vowels oi Adonai^ oiElchim^ the
Greeks have no letter to pronounce it aright, and there-
fore it is called dviy.^cavWTi'Ji d^asov ^ olo'-vth' , d^oppiirvy i
for thefe refpcas ac the firft it was but fcldome pro-
nounccd^S: the firft who pronounced /e/jova^^mogil the
Chriftians was Part^ GaUtiHt^ following the pronunci-
ation of the Syriacks and the GreekcSj but if ye would
pronounce it according to the owne letters^ it ihould be
Afterwards the Icwes fell in <^cicnc^ji;j/yic.v^ fuperfliti-
oufly abufing this name; andfiiftthcyfay^ that the If-
raelitifli wonians fonne was ftoned to death, becaufc he
blafphemed the name of God, that is, becaufe he pro-
nounced the name uho'vaiOnkclcs paraphrafeth it, quod
fxfrej[tritn^men lehovx^ and the Seventy^ Quod i-ovo-
yi^j.^ hyof^M, hee named thenamejto wlxjehova,,^^ v
Then they fell into greater f liperftition ^ fhey fay,
the high Pricft pronounced this name lekvditn rimes
in the day of expiation^ thrice in hfs firft confeffioti.
Levlt, i6. 6. which was private^ thrice in his fccond
confetKion, which was publique. Levit. 16: 24. and
thrice upon the skape- gate , Levit, 16. 21. and once
in cafting oflots. Lev;t. 16,9, So they fay, the Prieft
who bicfled the pcoplcif he was out of the temple and
bleffcd the people,thenhis blcirmg was pronounced as
three bkfllngs, and the people anfwcrcd^ amcn^^^i every
blcfling. bcitwhen he pronounced it in the temple, hee
pronounced it as one blelTing: \Ailienhc blefled out of
the temple, they fay, that hee exprefTcdthe bleflingby
the nanoe /^ti/j^/^but in chrtemplc,by the name lchovA\
when they blelTcd out of the temple, they lifred but
their haads to their fl^oulders, but when they bleffed
Sfj in
Who pronoiihced the
name lehoS^a amongft
thcChrijftiansiirft,
The fupeAitious^abiife
of the n^me oUihi^'a,
Exercitations Divine. Commands 5 . Lib. i .
in the temple, they lifted their hands above their heads,
except onely the high prieft- when hee bicffedjChcy fay
of him, that he lifted not his hands to his hcad^bccaufc
the name leheva was written in a plate of gold upon
his forehead J therefore in reverence to this name hee
would not lift his hands to his bead.
Againe they fay^v/hcn the witueflcstcftified againft
the blafphemer, that hee had pronounced the name /tf-
hova, the ludges enquired not of them, whether heard
ye this nfiaa f wearc by the name lehovx , but by the
name /^; and the witneffe faid, percufsit ufe lofem^
the blafphemer pierced God ^ naming him by his
owne name: and this they called properly NAk^bh^feu
for Are ^ the piercing of the fide of God, but when the
people were difmiffed , they keept ftill the witneffcsj
they enquired not then of the witneflTes ^ whether the
blafphemer had blafphemcd the nanac of/?/? or not^but
thejudgcs faid unto them, tell us what ye heard-, and the
witncffes faid> wc heard him diftin£tly pronounce the
naoac lehvA^ then the judges rent their clothes, and fo
afterwards the man was flened to death^and thus fuper«
flitioufly they abufcd this name.
Theconclufionofthis is, two extremities would be
(hunned in taking Gods name in our moutheSjfirft that
wee prophanely abufe net this name by curfing, and
next that we fuperftitioufly abufc it Rot,
EXERCIT.
lowes fuperjiitious and deceitful! oathes;
40
EXERCITAT. 11.
Of the lewes/uperJfitioHS and deceitfulloathes.
Commcindement III.
iVf4/. 23. 16. Whofeever jhallfmarehy the temple it
i nothing Jjut whofievtrfhiUfweare ky tit geld of the tern-
fie ii A debter,
T^Hcre is 00 people that abufeth the name of God
-*- more than the Icwes doc, applying thefc titles and
fpeechcs which belong onclyto God^ unto men; for
when they write their ftmiliarepiftles t© their friends,
comitieading their friends epiftle or letter which they
have received, they fay, Elequia Domim\^ cloquidfHray
giving that commeodation to their epiftles, which is
duconcly to the law of the Lord, Againe^when they
flatter their friendcSjdefiringthac tbeymay bee intire
with them, then they abufc the fcripture^ pateat Acce([m
dd adytum Jknciitdtis tua^ihcy crave accede toiiis holi-
ncflfe, which is proper onely t©God. Thirdly, when
they would teftifie themfelves thaakefull ^ they
fay 5 Nomini tuo pfaHdm^ I v^iU Jl»g O Lord unto thy
ndme. Fourthly, when they complainc that their friends
hav£ forfaken them, and are not kindc unto them, then
they fay, Qum exercitihtu aojlm nm egrederis Vomine^
Lord thoH goeft not out with our Armies. Fiftly, when
they bid their friends unto a wedding or a banquet,
they fay, in tefperdvi Domine^ n^n confunidr^lhAvc truf-
ted in thee^O Lord^ let mt not bee confounded. Thus wee
fee how thcfe blinde wretches abufc the fcriptures,and
take the name of God in vaine, and wc fee hew Chrift
blanocth
The lewes abufe the
names and auribiitcs of
God,
The lewes abuft the
Scriptures.
142
The lewes tliouglit ic
lavvfiiU to fweiit* by
theiaeavens.
How they did fophifti
eau? their jOathes,
The Tcwcs twore by
the Temple,,
Exer citations Viyine, Command. 15 . Lib. 1 .
blameth them. Mat. 5. for fwcaringby the creatures.
To prove that ic was lawful! to fwcare by the hea-
vens, they abufed thefe fcriptures. J^/0s 4. 2 . The Urd
didjlveArebybUhBltnejfe ^ thatis^ by the heavens (fay
they)whereas the Prophet meant that he fvvercbyhitn-
felfe. So, Amo$ 8» 7. The Lord hath faorne hy the excel-
lency ofLicok the lewes tooke it for his temple and not
for himfelfej whereas he fmre hj hmfeljejjecauje he had
f:$ greater tofweare l^y.Heh.6,i^.So they ufed to fweare
deceitfully^ and to fophifticate their oathes. Mat. 23.
16. When they f voreby the teoaple, they faid, it was
nothings but to fweare by the gold of the temple, then
he was a debtee. Sq if he fvvore by the altar, it was no-
thing; but to fweare by the gift upon the altar, then he
was a debter, but Chrift fheweth them, that to fweare
by the temple, was greater than to fweare by the gold
of the temple, for the temple fandified the gold, there-
fore it is greater than the gold: fo the altar fandified the
gift upon the altar, and therefore it was a greater finne
to fvveaftc by the altar, than by the gift upon the altar.
The Prophet ffaggal propounded a queftion to the
Priefts. Hagg. 2. 12. Ifcf^e heare holy fiefh m the skirt $f
his garment^ anS^ with his skirt doth touch bread or fcttage^
or ume^ or cyle^ or any meat^ ^allit be holy i And the friefis
anfivered and [aid ^ mi Then [aid Haggai^ if one that is un-
cle-ine by a dead body touch anj of thefe ^Jhallit be umleane}
and the I^riefis anfwered andjaid^ itfhall he umleane. If a
holy thing touch that which is common, will it make it
holy:' No: if an unclcane thing touch a cleane thing,
willitmakeituncleaaec'yes! but here when the altar
touched thegiff,itfandificd it iiiorejand made it holy.
And here is the difference betwixt legall fanvflification
& Chrifts blood purgiag us;for Chrifts blood when it
toucheth us, it maketh us hoiy,but it becometh not un-
cleane, whereas thefe things which were holy under the
law.
of the jfeipesJuper/litioHS anddecettjnlloathes.
H?
law, might be polluted by iinclcanc chiDgs.
The forme of the oath amongft the lewes at this
day, is this, when he fwcareth he holdcch the booke of
j the law in his hand, and he fwcarcth in the holy tongue
I after this manner. / AbrAhamfweare by the Godoflfrael^
dndby himtvh^ u longfuffcring And mercifully that I owe
nothtngtothiimnn N. andthcludges fay unto him a-
gaine, ^yee atteft thee by the great Lord^ whether there bee
anjihingin thy hand 'which be iongeth to that man. And
when the curfe of the law is pronouncedjhc anfwerctb,
Amen^ Aincn.
They have learned this tricke at this day, they hold
that no oath bindeth them , but when they lay their
hand upon their owne tt^rah^ that \%^ the booke which
is read in their owncSynagoguesj but if they lay their
hand upon anv other bible before a Chriftian Magi-
ftrate- they will readily forfweareihemfelves, therefore
fundry townes in Germany underftanding this, the Ma-
giftraces will not cake an oath of thcmjUntill the Terah^
their bible bee brought out of their Synagogues, and
then they make them lay their hand upon it and fweare.
Moreover in the day of their expiatioa, their Kabhi do
abfolvc tliem from their perjuries, and all their deceits
which they have ufcd againfttheChriftians^ and they
(ay, Optimus qui inter gentes eft^ dtgnm eft cui caput con-
teratur tanauamferfuntiy the beft of the Chriftians is
worthy to be trode upoujas the head of the ferpenr.
They will give their oath willingly in no other lan-
guage but in the Hebrew toogue^ and they alledge that
place of Efay for them. f/^y. 1 5?- 1 8. /a? that day [hall five
cities (f tike the language of Canaan^ andfxvearetc the Lord
ofiooftes. And they fay if the Egyptians rauft fweare in the
language of Canaan^ then all people (hould fweare in
that language, and they account all other languages but
the language oiAfjdod. Neh. 13.24. and efpccially the
T t Latine
How the Tcwcs fweare,
and the manner of their
oaih*
They will kecpc no
oath unlefle they fweare
upon their own Torahi
How CliriftURi make
the lewes CO fweare,
the lewcs will not
fweare willingly but in
the Hebrew tongue,
144
Exercitatms Divine. Qmrnand 5 . Lib. 1 .
u
Latine tongue, which they hate abi^ve all othcr^ hut
our Lord fan(3ified the Latine tongue as well as the
reft, upon the croffe.
Theconclu(iooofthis'is,Thofcwhoknow not Icfus
Chrift the angell of the covenant, in whom the Lord
hath put h^ name ^Exod. 23.21. will never fan6tific him
inhisattributes.
Cof3clufto».
FJeha'uej BIcfic Got!
and die.
f^^ CDK St
non
God when he fweareth
cxprciTeth not the curfe^
EXERCITAX IIL
What great fmne it is td curfe God*
Commandement IIL
lolf. 2. ^. 7benfaidhis wife unto him^ dofi th$ufiill re-
tAtne thine integrttie i Curfe God An A die ,
WE may learne from the example of God him-
fdfc not to ufe imprecations and curfes^ for
when the holy Ghoftufethac oath, he concealeth the
iraprecAtion nnd expreffeth it by Im he, Si fsm^ as pfd.
8 p. 3^, Once k Ave 1 faorne by my holineffe^ if ^ li( ^f^^o
David^that is^ I have fwornc that I will not lie unto
David, SoPfjLg^.ii, mto rvhom I fwdre inmy wrath^
if they enteYirjt9 my refl^ that is, I have fvvoine that they
fliall never enter into my reft. When the Lord pro-
nounced this oath negatively, then it is to bee under-
ftoodas an affirmation, asEfay, 14. 24. TheUrd of
hcftes hathfrrorne^ ^f^<^^9 foitfluilcome fffpaje^ihai is, it
fhall certainely come to paflc; but when hcc fccteth it
downe affirmatively, then it is to bee underftood nega-
tively 3 as P/a/. ^5. II. If they lj)all enter into my refl^
that
What great fume it is to curfe Cod.
'45
ylii(vif.
CDN3
nnntum.
thar is, they Hull never enter into ipy relh
When God fwcarethbyhimfelfcthiswaycs cum re-
ticenti^^ he holdcth backe the curfc; becaufc no execra-
tion or curfe can fall upon him, and therefore it canno^t
becxprefH'd which never falleth out^neithcr Ihould this
(brt of fpcecb bee fuppliedj as fomcdoeprophanely,
won tr9 Detis^ or fach.
Whether are thefe words, ?fd. no. i. The Lord
faU unto mj Lordy an oath or a fimpic s If: veration ?
Although the word feerae to bccfccdowne (imply;
yet in cffed, ir is the Lords oath here, and verba nefafli^
or the execration arc concealed.
So when mcnufe thefe iniprecitions^thcy conceale
the curfe, aiC^fi;. 14. 23. If i take from a thready toa(l)9e
Utchet, in the blcffings we mould expreffe them. lam^^i
l^.TeoHgbtto fay^ iftheLordrctlly vpefnMllive^ arid dee
tbUerthAt* And noconely religious jibrdham fupprcf-
feth the curfe, but even wicked and prophane lezatcl^
when ill: (wore by her idoll ilie concealed the curf?, So
let the^eJs doe to me^ And more alfo^ifl make not thy life^ as
the Itfecf 0 tie of thefe b'f tomorronw, Ki^gA9. 2. And not
only idolaters, but the devill himfciTc lijpprefleth it.
loh, r , 1 1. If he curje the' not to thyfice.
They cxprcfll* not the cuifc to come upon th^m-'
felves but upon others, as Phxraoh in cffeft cxprcfTed
the curfe when he faid, £;«£•on
the Ifraclitcs.
oy]c^.
Anfw.
1 4^
Exercitattons ViVnie. Command. ^ . Lib, i
Tfcelewe«did not ex-
preflc th is as a curfcjbut
AS a memoriali of
mockery of the heathen.
Obj.
DayU exprciTeth net
the curfe, but defende:h
hisinnocencie.
The Scripture expref-
fcth curfing by blcffing^
in reverence ©f God,
O
iiefi.
How to know when a
word isfpokcn tromck
or by way of xnocidng.
nuphemtfmui ^«; that all
mcQ might fay when they curfcJ^ The Lord make thcc
like David,
So wc may not curfe the unrcafonablc or fenfcieflc
creatures, bccaufe this curfe redoundeth to ihe D^id
hia^lelfe; and a4 be rvbo mocketh the poor e^ rtftoAchstk lis
miker, ?r$v, 17.5. fo hethatcurfeth tbccreaturcSj in
cffw'c^jhe curfeth the creator who n^ade them.
So to curfc» the creatures as they have relation to man,
isagrcatfinne,hee that wifheth evdito the creatures^
wilLerhevillto the man himfclfe^ thv Lord foibiddcth
'\Ti\ii^\vN iQ curfe the dcAJeer the himdc. Levit. 14. I p.
tbc unrcafona'jieanj fcnfclcfife creatures are deafe^snd
therefore wee lliould not curfe themj and if the Lord
would open the mouth ot thefe creatines, and make
them to fpcakc as he did Balaams Aife^ they would fay^
dm not I thy horfe or ajje^ why dofl theu curfe mcc'
Contrary to this curfing, isthatcuflomc which was
ufcdamongftthe people of God u^y-voi-nLet not this
befall thee, Luc, 20. 1 6, So D4'y/^ bleffed Abigail, \,Sam.
25. 52. B ejfedbt the Lord ivh$ hath fe»t thee to meet mCy
And huffed be thy advtce.arfd blcjjcd be thoft. So to bteflc
men in thrirlnvi-f nil callings. Pfil, up. 8, Thehleffw^
of the Lord be upon yon. So Ruth 2.4. Beaz came from Beth-
Uemanafatd unto the reapers^ the Lord bet nithysu*^ and
they anf.^ered him-^ The Lord ble(fe thee.
The Prophets dnd Apolilishad afingubr warrant
to cur fc borh the rca'onable and unrcafonable creatures,
as Peter faid tvj Simon Ma^Wj Thy money ferifh wxth
thee, ^J7, 8.20,
Fifft, rhey when thcycurfcJjhadtbc gift of difcer-
ning of fpirits,and they knew who were rcprobateSjand
againft thefe they ufcd mod fearefuU imprecations of
etcrnall
Wc may not curfe 'the
Lnfclcirccredcures.
Not to curfe the creaa
turtg as they hare rtU'
tiontooian.
The manner fio'v' the
people of God blc/Ted
others whzn they did
meetc.
Thf prophets and Aa
poaies had a vvairant
to curie.
The Prophets and A-
po'>k$had the fpiri: of
cifccrning Vihen they
curfed.
I JO
The rearefuU curft
wluch D^y'd pro;:
flounced agaifljft Doe^,
oh.
'Anfw\
lerem'iah curfed inpaf-
fion.
Exercitations DiVme. Command. 5 • Lib. 1 .
--- ■ ' "
cternall damnation, as againft Voeg^Achiuphel^ a'^*d lu-
da^,th^tP/al. lop.fxom F^erf 6. toch^: end is a terrible
imprecation, which Ddvfd ufcd againft P^fg^bccaufe he
caufcd the Pricfts to be flainc^ Srftagainlt D^eg him-
fdfe, rerf.6,7. then againft his farailie, Verf.Z^^,
then againft his nanae, honour and goods: ^erf. ii^
12 J 13. and againft his eternall falvation. 14, 15.
Set then 4 TT/V/^d! m^n $ver him^ and Ut Satan ft And at
his right band. Set thou the nicked wan $ver htm , the
Caldee Paraphraft paraphrafech it. Set then the deviU
over ^//WjWho is the father of wickedGeflTe, and Satan he
takethnotfor anadverfary, but properly for Satan^ as
Za^h. 3. 1 • And becaufc thefe were caftawayes and re-
probates: ludas'went tehis ffwne flace. AB* i. 2 5. there-
fore the Lord by the raouth @f bis Prophets, denoun-
ced thefe terrible imprccatioas againft them.
But you will fay, that the Apoftles themfelv^s wifli-
edfire to come downc from heaven upon the Samari-
tans. Luc.(^, 54. they fpakehereinfinfullpailion; bow
did the Prophets theo^and Apoftles curfe without fin?
The holy Ghoft a^ yet was not <:ome dowoe upon
the Apoftles, and they were not dircded as yet imme-
diately by theboly fpirit-, and therefore Chrift repro-
ved them, lenmi&h^ as a Prophet denounced many
threatnings againft the wicked enemies of the Churchy
yet through paflion and perturbation^not as a Prophet,
hcufeth manyfinfuU imprecations. /^^. 20. The chil-
dren of God glory in their tribulations^ Rom. 5. 3. but
leremie fretted in bis tribulations: Chrift faith, when a
man chid is borne into the world there is joy; \>\MUre*
mie curfed the day of his nativity, which was the crea-
ture of God 5 and hee curfed the man likewife that
brought the newcs ; whereas hee that bringeth good
newcs ftiould be blefledjWhercfore he fpake thefe things
in paflfioa, aad not as a Prophet of God*
The
fVe muji not curfe the creatures.
«5»
The Prophets of God whtn they curfcd^thcy bad an j
eye dill to the glory of God, that hisjufticcraighc ap-
pt arc in the puniilimcnc of wicked men^and the Church
might bee edified by their punifliments. P/aL 59. ir.
.^/^^ them not ^ Ufi my people fngetjfcstter them and bring
them downe^O Lord curfbtetd.
Thirdly, the Prophets ufed thefc imprecations that
they might vindicate their minirtric If I bee Aman ef
God^ then let fire come dorvne from heaven ^^nd ionfume
thee 4nd thyfiftie. 2 . King* I . lo,
fourthly , they ufed thtfe imprecations that the
Church might be kept in purity^M^/?-^ was the meckcft
man in the earth, yet he faith, Smttc through the loims
of them that rife agAinfl him^ and cf them th^t hate ktm^
that they rtfe not agdinji htm Deut, 3 3 . 1 T .
Laftly, many of their curfes arc to be taken rather as
predidions than cur(cs,as Davids curfing oflodbs poftc-
rity, and it wasbut/^r the deftru5iion oftheflefl)^ that the
fpirtt might befAved in the day of the lord, i . Cor. 5.5,
So redelivered i^jmenem and Alexander unto Satan ^
that tbej might not lesrne to blafphewe* I. 7/>w. 1.20.
VV'hat ufe fliould the Church make now of thefc
imprecations?
^ They may apply them agaioft the enemies of the
Church in general!, but not in particular^
Seeing particular men may not curfe, why are the
people com maadedtocurfcM^roz-./W^. 5. 23,
This curfing was but an approbation of the cnifc
which was already denounced agaioft Meroz.
The conclufion of this is, let us blefTe a»^ mt curfe.
Rom, 12.1/^. Let us remember what tribes flood upon
mount Ebnl to curfe the people, they were the children
of thebond woman, for the mod part- but ihofe who
are borne of the free woman ftocd upon the mount Ce-
r4z./>wtoblefrc- they who curfe are but the children of
Vv the
iVhsn rhe ^rrphcts cur:
fcd.cftcy had aa eye to
the glory of iiod, a id
goo4 of his Clmtch. ^
The prophets curfes
are to be '•a' en fjr prt.
didioas tor ttii moii
pait.
Particular men may not
curfe nov«'.
How tkc people c^n'ed
'5^
Exer citations DiVme. Qommund. 5 . Lib. 1
Perjuriea great fiiiiie»
SpQnde pro jeryo fuo m
the bondwoman, and fliall beecaft outof thcinhvn^
tancc, and fhall not inherit with the free vvooians chil-
dren.
EXERCITAT,V.
Of perjury.
Cemmandement. III.
Ezek. 17, 16. As 1 live, futh the Lord God ^furely in
the place -where the king dwelleth that made him king Tvlccfe
eath he defpifed^ and whofe covenant he brake-^ even mth
htm m the midft cf Babylon fhall he die.
npKc Lord threatned here a judgement upon Zede-
-*• kiAhp(^csLwk he breake his oath to Nabuchadnezzar
who made him king, and bccaufe he brake the Lords
owne oath,and the Lords covenant. £z»^i(f.i 7.1 p. there-
fore heP)mU die in ti)e midfl ofBabylon*
Thisperjurieisahigh degree of taking of the name
of God in vaine^for when a man promifeth by an oath,
hec layerh both Gods verity a^d juftice to pledge^
and God3as it wcrc,layeth his credit in pledge for him.
D^z'/^defircd the Lord to be furety for him. Pfal, ijp,
122. Befiiretyfsr thy fervant Jor good. In a promiflory
oath the Lord is furety for a man, and giveth his word
forhini^ now if hec breake his oath ^ then he breakcth
to the Lordj and makcth his name to bee evili fpokcn
of.
Secondly 3 when man fwcareth^bee bindeth himfelfe
to bring forth all that which he knoweth, and to p^.r-
forme that which hee pioniifedj and therefore the
oa*:h
of Tcrjurie^
oath is called viruulum anm^^ the bond of the feule.
NtAtn. -i^o.ijf^t ma^fJWcare to Unde hUfouU mth a, tand.
Now when hcc hath no care to pcrforme his oath, it
is Gvidcnc that there is neither truth nor verity in the
mindc.
Thirdly, thcfc three gocaUvayes together, verity in
an aflfertory oath, fidelity in a ^romiflbry oath, and an
execration, if it be not performed.
In a promiffbry oath there is double verity ,firft when
a man maketh an oath and is minded to performe ir,and
fccondly whcnheeperformcthitj if a man promife a
great thing or a little, and is minded to perfornac nei-
ther of them, hee is a lyar equally in both, as it is an af-
fcrtoryoath; for all lyes, eonfidered ia themfelvcSjare
equall, and noneofchem is greater than another; the
lyavsofPamhfd/thd faid, that they could nwkca camell
goe through a needles eye^ if another lyar fliould fay,
that he could make a moule ^oc through a needles eye,
the one is not a greater lye than the other: fo if one
fliould fvveare to give an hundred pound , and another
fliould fweare to give ten pound, but yet neither of
them arc minded to perfonne this^ both thefe lyes
are aHkc,as they are aflertory , one of them is not grea-
ter than the other, but if ye will rcfpeil the performing
of thcfe twojthe performing or not performing of them
are notalikej for if a man withhold an liundrcth pound
which hee promifeth to give to a poore man, and hee
dotb not performe it; his finne is greater than the finne
of him who promifeth ten poundsjand withholds it.
This oath muft bee in truth^ j/ffiice^ and ']Hdg€mtfJt,
Ezek, 4. 3. When jufticc and judgcmcntarejoyned to-
gether in the fcriptures, then juftice is commonly un-
derftood of civill affaires, and judgement of criminal!.
P/4/. 89. 14. /ujl;ce and'yudgemem are the habitation of
thy throne^ zhQV aiQ verba fcrenpa* 2, Sam» 8. ly. ^W
5?
1 An oath is the bond of
i rhcfoule.
ammam/vdm.
Vv
Da^/d
A double vcritie in a
promiflbric cath.
All lies coalTdered in
chcmfclvcsarc alike.
luftice'and /ndgcment
how tbcy are taken.
^54
Exer citations Divine. Command. 5 • Lib« i .
When a man is bound
to perforaie his promifa
fory oath,
David rcfgffcd over dU/frael, and B^vid executed ]ndge^
went And jujl/ce unto aU his ftoflM^. So Idm^ 2.1^, Hejhall
ha^ve iudgement mtbout mercy ^ wbojheweth m mercy ^
here it is taken for the execution of iadgcmentj Now
when the Lord coromandeth that we fliould fweare in
trath^iniufiice andiucigepjent. ler,^. 3 • it is meant that
we fliould tefiific the, truth both in civill and crin:iinall
catifes. When ZedekUh had given his hand to Nebuchad-
nezz4r, Ezek. 1 7, 1 8 . and fworae obedience to hiai ^aad
brake his oatb, then he failed in iufticc.
Whether is amanalwayes bound toperforme his
promiffory oath or not?
He is not slwayes bound in a pronaifTory oath; there
is a mutuall proraife betwixt a man and a woman that
they fliallmarrie together,, the weman breaketh to the
man, here the roan is free of his promiffory oath; but if
there bee not reciprocatio^ a mutuall dealing in the fame
cafe, then the bond is not loofed. Example, /ohn fwca-
reth by an oath to give Thcwas fo much mony^Thoma^
again e fwcarcthtohimthathec will give hicn fo many
oxen^ butnot for the mpney, iohn break^th to Thomas^
and giveih him not the money; the qucftion is whether
Thomai bee free of his oath in promifing him the ©xcn?
the anfwere is, hee is nor, but hce is bound to give the
oxen, nantjfecie ddffeeiem men admit tur compen/atio hic^
thu is J^hn did not promife Thomas the money for the
oxen, but in another refpecV.
Whether was Peter bound to keep this oath or not^
Thoujhait never waih my feet. John 13.8.
All oathes are to bee ratified by the fuperior,but
Chrift his fuperior allowed not this oath. Secondly,
all oathes have this tacite condition annexed to rhcm,
providing that they hinder not a greater goodj Veters
oath would have hindered a greater good herej for then
Chrift could aothave ftewcd them apattcrne of great
humility
Anfw.
An oath not r^itlfiei] by
the fupcrkiur, or whea
it is a hindcrance to a
greater good^ is not to
bfikept*
Oj Terjury.
55
humility to wafli their feet.
Whether may an oath made by the inferl0r5wlth the
confcntnnd knowledge ot the i'uperior, beeloofeda-
gainc by the fuperior.
Not, the Canonifts give an example of this, a fcho^-
ler is fworn not to depart from the fchoole beyond the
bounds agreed on betwixt him and his creditor, before
he make payment at the appointed day- his father in
the meanc time commandeth him to returac homcj if
he bad contraded this debt for his ftudy , heehad a ta-
cite confcnt of his father, when he put him to fchoole,
for all neceflaries to tntertaine him at fchoole, and the
father by his owneconfent is fpoiledofhis authority;
but much more when he giveth his exprefle confent.
Butyiha/;am might free his fcrvantofiheoa|h which
hehad madehim tofwcare. 6e».24- 8. Iftiev^optan
mid not bee wtHtng to follow tbee^ then thou ^dt bee free of
this mine OAth.
Abrdh:ipt frceth him of an impofTibilityjbut there Is tto
inapoflibility here betwixt the fuperior and the inferior,
when the fuperior loofeth the oath of the inferior in
that which he may performe.
When an oath is exafled of a multitude , whether
bindeth it every one in the common wealth, although
every one had not fworne the oath.
The oath rcprefcntative bindeth allthepoftsrity, as
we fee in the Gthonites-^ therefore after many yeares the
fcven fonncs of Saul were hanged forrhe breach of this
reprefentaiiveoath. 2, Sam. 21. 6. Although particu-
larly every one of them had not fworne the oath. When
Satil tookc £n oath of the people that they (hould cate
none till night; lonathan was not prefent when the oath
was made. i. Sam, 14. 27. yet the oath did binde them
f!]^ fothe I ewes teokenfonthem dndthetr/eede tokeefe
hedajesofPurim. Ejih, ^. 17, So the Ifraelites were
_ ' V V 3 bound
Q
uc
Mfw,
Tfiefuperiour juay'not
loofe the oath of the in-
feriour which hce hath
onceraci£cd«
zAnfw,
Slf^ffi*
9y€^fr^l
An oath rcprercntativc
bindeth the poAciitict
Exercitations Divine. Command^^ . Lib. i .
Quefl,
AnfTV^
i tAn
Theftatutcsof a com:
monwealth, how they
bindd.
Cof9clu(ioff.
bound to carry away Ufephs bones out o( Egypt ^v/hkh
their father did fwcarc. ?^; that is, hce hath curled the king, and this ei/^u^ev
fignified r'A^-;7f,v ^,, ^^^„j, to blafphcme, which word is
appropriated now to God .when his holy namcisblaf
phemed, and this is done fundry wayes.
Firft when mr^n give to God that whkh no way cs be-
firteth him 5 as when they .called Chrift a drinker of ^
winc.y^/jr.ii.ip. Secor.dly '
Sun'^ry^-eopIeexorc/Ti
one pjiiaie diver icly.
a.vvyiy^-iv*
i'JKo^,
y^i
€V^H^«f.
TtisWafplicnaie togivc
Godn^inBes wliich befit
him net t
ijS
ExerciUtions Divine. Command. 5 . Lib.
They blafphemevrhen
they fpeake diTdjunfuUy
r. m ..Is
rerforayft nsmcHt
How they coftJcmnecl
Chrift as a blaCphemer.
>^»u^ Pi' ti^ns
Secondly the nacBc of the Lord is blafphemed, when
they malitioufly and in difdain fpcake againft the Lord,
as FhATcah faid; Who is the Lord th^t I jhould know himl
Bx0d. 5.2. fachwas theblarphcmicof rhc fonneof the
IfrneliH^ woman. LttJit. 24. 11. He bUfphemedthe name
of the Urd^ in the originall it is, he pierced the name of
the Lord} fuch was the blafphemie of the lewcs who
faid, that ChriB did cajl out devils threugh Bdzehubthe
chiefe of the devils. Lm. m 1 5. This blalphecnie is pro-
perly called the finnc againft the hoJy Ghoftj and they
finnc/^/i, in tot9^^ tot fitter. 7tf«/.i8. thartheblafphe-
mer fliall die the dt?athjand the pradife of itji:^'!'. 24.
But the lewes did mif- interpret this law, for firft, they
generally hold that the fbnne of the ij/r^^/////^ w^man
was put to death, becaufe when he curfed, he cxprefled
the vaxxitiehovdj and fo Oi^kelos the Paraphraft para-
phrafethir,?4r4/7ir/Ay^^«i4,heexprcffed the nameA'-
hova^ the Seventy s-^-c^'ou^.^ro^s^^hee named the name
leheva. In this fcnfe they faid not, that Chrifi b/afphe-
medy but they fay, hee (hall die beeaufe he wade hiwfelfe the
feme of God. But the law faith, he that blafphemeth the
name of God,fha!I die the deaih:No w to apply this to
him
OfBlafph
emtei
159
him who was the Tonne of God and gave the law^ was
the wrcfting of the lavv^thcrforc they (ayj^c hdveaUw^
it was their law, but not the law of God.
Thirdly, confidcr the ceremonies which they ufed
when they heard any blafpheme 5 they were two cfpe-
cially : firhjthey put their fingers in their cares that they
might HOC heare the blafphcmie^ Jif.y.^j. and fecond*
Iy,they rent their doathcs.
How could they rent their cloathcs, feeing the Lord
biddcch them re/jf the hedrt Mi mt the clothes, leel 2.13.
Hee doth not forbid thcHi fimply to rent their
cloathsjbut rather to rent their heart than their cloaths.
So ThmfhAlt be called Jfraeland netlAcok Gen. 22. 38.
that is^thoM ftalt be called^rather {frael than iacoh.So lay
wifdome aninotgoU,Frov\ S. 10. that iSjrather^wifdome
than gold. When je make a great fed^ ^ M net your hre^
thren^but the pere.Luc. 14. 12, 13. that is, rather the
poore than your brethren. Sojse fent p$enot to baptiz^e^
but to preach. i.Cffr. I. ly.that is, rather to preach than
to baptize.
They rent their cloathes when the king dicd,as David
and his men rent their cloathes for the death of Saul
aaii /0natha;j. 2, Sam. i. ii, 12. and for burning of the
bookc of the law, 2er. 3 ^. 2 3 , 2 4. and when the temple
was deflroyed, /(fr.41. 5. and fo when they heard the
name of Godblafphemed. 2. King. 19. i.
They rent not their cloathes but when they heard
an ifraelite blafpheme, and therefore they gather that
Rabfakeh was anapoftatc lew, becaufc they rent their
cloathes when they heard him blafpheme. 2-i^/^5g. 1 9 . 1 .
They reot their cloathes when one died who was
nearcuntotheminbloud.G'^».37,34.z:^.i3.45,and2i.
10. the Pri^ft is forbidden to rent his cloathes, there-
fore they gather that others might rent their cloathes
for the death of their friends or kinfmca, they rent
X X the
The ceremonies whklj
they ufed when tkey
heard bU^hemicw
Sb^^Jf,
Anfvp.
When, md for whom
thcjrrcat thei? cloatljci,
/
i6o
ExerctUtions Vi^ine. Command^:^ . Lib, i
How they rent tlKir
cloatiie$«
Qutjl.
Anf0^
Somctking nationall,
ceremonial L andmorall
coramancjcd t9 the
levyts •
The /adgcment of God
upon bUrphemers.
Ce?9ch^^on.
the forepart ©f their cloathes, but not behinde^ or the
fides, or bcneathjfave the high Pricft, hee rent his
cloathes beneath^and the mealurc of th^ renting was
an handbredth, and this was onely the upper garment.
What isthereafonthatmcn rent not their cloathes
now for griefe, fceiag it was conDmandcd to the lewes.
Somethings were commanded to them as nationall,
andforae things as types, and fome things as morall;
thefc things which were nationall doe not bind us now,
as to put duft upon the head in the day of hnmiliation,
to goein fackcloth, toanoynt the face and fuchj thofc
which are typicall doc notbindc us^butonely morall
precepts doe bindc us^as to rent the heart^&c.
Fourthly , fee the judgements of God that have come
upon blafpemers^ as upon !uliai$ the Apoftate, who dy-
ed cafting up his bloud againft the heaven • Vpon Ar-
rm^ who died fcouring out his guts^ upon Olymfus an
Arrhn Bifliop, who denying the trinitie, was ftricken
with three thunderbolts from the heaven, and killed in
a bath.
Ecclus. 23. 1 2 . There b ti mri that is chdthed About rpith
ieAthfiodgr^m that it be netfiundinthe heritage 0flACoh\
herethc blafphcmer is brought in^as carried to the place
of execution in his mourning apparel!; blafphemieis
cloathcd with death- therefore all Chriftians as they
would fliunne cternall death and becloathedinwhite,
letthem fliunne thisblafpheaiie.
EXERCIT.
i— J- in iin mi 'liTlii
To (rive God his riz^t attributes.
i6i
EXERCITAT. VII.
To^ive God his right titles and attribute's,
Commundement III.
2. King. 2, 14: Andhetooketbe mifttleofEl^ah that
fell^fr$m him^And fmote the x^Aters^AnijatdjtVhtre u the
Lord God o/El^ah Afhhu,
WE have fpokcn of the negative part of this com-
mandcmcnt, that wee fhould not take the
narae of God in vaine* Now wee come to the affirma-
tive, to ufe the name of God reverently in prayer, in
fwcaring, and vowing.
The Lord, when hce appointed his Prophets, ufed
fundry fignes to confirmc them; he touched Efaiahs h*ps
with a cole from the altar. Efay. 6. 5. fo he touched the
vc\o\^^\io{ leremUh.Cdp, i. p. Then the Lord p$U forth his
hand and touched my month. So he biddeth Ezekid^ eate
thebooke^Ezek. 3. 2. fo hee appointed £///^4 by carting
the mantle cf£/y4A about him. x.King. ip.i^«is a proper naw«
ot God,
A ipeciall part of Gads
worlliip to know his
names and attributes*
rcade it this' waies, he himfelffmote the waters ^th^t iSyEti-
jah himfelfe^uz the words (hould be joyned with the
words going before, where is the Lord God ofEl^Ah Afh-
hu. For they are diftinguiflied from the words follow-
ing by the point Pefik^and 4fh-hu, are joyned to-
gether by the Euphoaick accent Macsdfh , which
fheweth them to bee but one word- the words they are
to bee read as a prayer^E//^^ calling upon the God of
Elijah byTiis title and attribute Jfh-hu.
Now that this is one«f Gods attributes, firftit is
provedj becaufe the Seventy never do tran flatc it.
Secondly, becaufe A(iuiU and Symmachns tranflate it
here ^p^>'°^ which figiaifieth the hid name ©f God,
and Hn is often times joyned to the proper name of
Godi lehova: Lament. 1. 18. SotothenameP^//,A/»/^//
Van. 8 . So to the Mejjias. Zach.^. p.
Thirdly, the CbaWee paraphrafl: doth not tranflate
it, but paraphrafeth it this wayes^ Sufcife fetUi$mm vte*
am Bomim Deu^El^ah Afh-hu.
Fourthly, thclcwcsat this day in the beginning of
their prayerSjthey begin tbcir invocations thusj/f/^.^/;^,
qui es ante orbe condituy & Afh-hu a que conditmefi orbis,
Laflly 3 the ancient lew Abrahaniei commenting upon
this place, putHQthleh^vaforAfh-huihy thcfe reafons
wee may perceive, that all thofe take it for a proper
name of God.
It is a fpcciall part of Gods worfhip to ufe hisnames,
titles and attributes reverently, now if this his name
(Jiould be paflTed by and neglecSed^ were not this a ta-
king of the name of God in vainer
So we fhould ftudie to know his other names which
are revealed to us, as shem^and lehova znd Shedna.
Exod, 2p. 45, and «=^'''j'^^^, power. Z/ye*. 22, ^3. at the
right hand 0 f the power ^ and many fuch.
Btic where the names are altogether bid, as H» Ve-
lent
J la)Vfnll oath.
,^5
ionx Aimani contraftcd Falmcni* Banid 8.thefe we Should
not fcarch.
EXERGITAT. VUL'
Of a UipfuU oath.
Commandemcnt III
lerl/^. 3- Thou JhAltfmdre^TheL0rd Hvethin iruth^
]uJge?rf^ntj and righteoufne^e.
Fir ft wee muft fwearc by the Lord, it is a principall
partofhisworfliip. £/i;;45. Deut.i^. and it is ex-
prefled fome times this wayes, qui iurant LdihovA^to the
Uri^ that is, by the Lori^ Bfay. '29. 18. %^ Chron. 1 5:
Zeph. I. y.
Wc muft not fweare by the creatures, for they can-
not beare wirneffe of the truth and falfliood of the
heart.
But the children of God feeme to have fworne by
the creatures. i.Sam, 25*2^. As the Lerdliveth^and a4
thyfouielsveth.
The firft part ofthefe words is an oatb^but the latter
part containeth an affcvcration or cbteftation cncly
conjoyned with the oathgA^or although wee may not
fwearc by the creatures, yet when wee fwearc dire <5lly
by Godwin the forme of theoath we may name the^ca-
tures, and prefent them before God,that he would rake
vengeance of US- if we lie and fweare falHy. ler.'i^. 15.
So the kmgfrvnre to leremuxh^faying^ as the Lord liveth
\ti^o made Hi thisfouie^ lm\in$t fut thee todedth-^ and it
is to be obfcrved , that thefe two are diftinguifhcd
X X 3 in
We may not fwc4ri
bytkecceature».
Ohi
When wee fweare c^ia
tz5i\^ by Qoii^the crea-
tures may be fiamedf
1(^4
Exerdtatms ViVtne. Qommcind, | . Lib.
Vtvat animn tu^
n ^ in- forma picl, ftg-
vifcat vita>m habercin
fivcta fi.
'n w forma pant-,
pj/]ive fignificat vi-
tam habere ab aliO) ^
non afc.
"Dan, 4 vyhat,
ohi
I i66
Exercitations Diyine, Command. 5 . Lib. i
How J ttan is not guH-
tie of idolatry, albeit he
make the idolater
rvvearebyhisidtH.
CVhenwtfffi4yu(e Jihos
theraaansfiniic for our
good,
Why a Chriniian'ma-
keth the idolater fweare
byhisidoll.
<%/?.
How the oath which
an idolater bath oiade*
by his idoll doth binde
Kim.
his idoll, then he were guilty of bis idolatry. iofb.iT,. 7*
Neither make mention of the name 0/ their idols^ner eaufe
them t^fweare by them, Hee who fcUeth an idoll to an
idolater, is guiltie of his idolatric, as he who puttctha
fwordina mad mans hand is thccaufe whyheeraurde-
retbj but hec who accidentally oncly is an occafion to a-
nothcr mans finnc,the finneis not his, but the perfons
who coaimittcth itj wee may ufe the fmnc of another
man lawfully to our good, when that which wc aske of
him, if he plcafe,he may doe it without fin^ it is fin then
to him^ becaufe hee doth lit not rightly^ but it is no
finne to thee,becaufe thou askeft of him a thing lawfully
and therefore thou deft not communicate with him in
his fJnne. Example, a man comoKth to borrow money
of an Vfurer,the Vfurer if he pleafe might lend the mo-
ney freely without vfury- therefore the borrower may
fafely borrow money, albeit hee feeke fo much for the
loaneof his money: SoaChriflian may take an oath
of an idolater, whyf becaufe the idolater if hee pleafed
might fweare to him by the true Godj now when the
idolater fvveareth to him by a falfc god, the Chriflian
partaketh not with him in his idolatrie,but fceketb ©nc-
ly to fecure himfelfc^ and this hee feeketh by fwearing,
but not by fwearing by the f alfe god;but if a man (hould
come to feeke helpc of a witch,this were altogether un-
lawfullj for a witch cannot bee in a covenant with the
devill, but fhc mufi finne j therefore a man,caQnot feeke
helpe of her.
Whether is the idolater more bound when he fwea-
reth by hisfalfegod, then when hee promifethby to
fimplepromifec'
The oath in it felfe is no more then a fimple promife,
for it cannot bee an oath ^ nifij^rima Veritas 4ddHCAtur in
teftem^ who is God himfelfe; but yet if yee will refpeiS
the cvill enformcd confcience, who laketh this idell to
6c
OflafvfuUocttheS;
167
be a true God, then the idolater is more bound by bis
oath thcnby his llmplc promifc^ becaufe all Divines
agree in this, that an erring confcicncc bindctha raan
that he (hall 4oe nothiog againd ir. Rom. 14. t4. if he
judge A thing to he undc^ne tc him^ it is uncleane^ and if he
judge a thing to bee holy to hira , it is holy-, the errone-
ous confcience of the idolater doth not change the na-
ture of the thing,but oncly to birafclfc who thinketh fo
of his idollj but not to him who thinketh othcrwaycs
oftheidoll.
Whether is it a greater finne tofwcareby the true
God falfelyjOr to fweareby the falfc god truely:*
It is a greater finne to fweare by the true God falfc ly,
for then he finncth againft the firft commandement; but
when he fwcarcth by a falfe god truly ^he finneth againft
the third commandement; when hee fwearcth by the
nucGod falfely^ itdire(aiy overthr©wes all intcrnall
confidence and worfliip of God^ but when hee fwearcth
by a falfe god trucly, hee overthroweth thcexternall
racanes of Gods worfhip, to wit, fwearing by hitn.
The conditions of an oath are thcfe: fir ft, it muft bee
inveritie,d\\ men naturally arelydrs.Rom. 3. 4. There-
fore God Iiath found out an oath to fccure men the bet-
ter. Heb. 6. 17. God fwcareth himfelfe^to fecure mcn^
for Ced willing to Jhew unto the hares of promt fe more a»
hnndantl) theimmutdbilitie of his counfeUy confirmeth it by
dn oath^ that is ^ by two itntuutdhle thi»gs^ by which it rpdS
impojjibfefor God to Ije^v^e might hd've dftrong confoUtiorh,
It is unpolTible that God can lye, yet to heipe our infi-
delity he addcth an oath; men trult more to an oath then
to a (iuiple promife- for many men will lie, but will be
loach to fof(wcarethc(elvesj&anafl of religion bindeth
more than a fimplcpromife^and when God fweareth,
he laycth tvvo bands upon hirafclfc , firft that he Jye not,
fec6d/y,thac he forfweare nottthe Apoflle calleth Gods
y y pro-
Anfv>.
A greater Hh fo (vVaare
by'the true God faliely,
then by a falfe god tm=
Thci!rft condition of
an oatliv
VVhy tbe Lord hirardfe
fwcareth.
JL-L»l»ii>
68 Exgrcitatms Divine. Command^:^* Lib,
Why God will Wave
nun wfweatc to his
neighbour.
Theclepcd,
A threefold verkie.
A thrtefoWfalfchood.
An oath mufl; be in
/udgement.
An oath is not fireply
required of a man as
theologicallvertues are.
I promifcjand his oath, W$ immut&hle things. Heb, 6. 1 8.
men arc naturally lyars, therefore as God fwearethjto
fccure man, fo hee will have man to fweare to man to
fecure his neighbour; and man knowing that God is
both the witoeflTe, aud the ludgc, this fecureth him.
The oath muft bee in veritie; there is an agreement
betwixt the mindc and the matter, and this is metafhy-
ficAifcritaS'^ the fecondis iddcjuith lingua (^ rei^ and
this is logics veritasj^ and the third is, when there is 4^-
dquath reijwgua & cmceftf^^wkcn the matter, the the
tonguej&the raindeagreejand that vi^theohgicA veritat.
When there is an agreementbetwixt the tongue and
the matter, this is a mattriall truth} when there is an a-
greement betwixt the mindc and tke tongue, this is a
formall truch^ when there is an agreement betwixt the
minde, the matter, and the tongue, this is both a mate-
rial! and formall truth: So when there is a difagrec-
ment betwixt the Blatter and the tofflgue,this is a matc-
riall falfe oath. Secondly whentherc is a difagreement
betwixt the minde and the tongue,this is a formall falfe
oath; but when the miode the matter and the tongue
differ^then it is both a material! and formall falfe oath.
EfAj. 5 9. 13 . Conceiving and uttering from the heart words
offdjhood*
In an aflertorie oath, it is moft requifite that the ve-
rity of the mind and the matter goe together^ but in a
promiflbry oath, it is moft necellary that the heart and
the tongue goe together.
The fecond condition of an oath is that it be in yidge-
went ^that it bee not a rafli oath. Lev/t. 5.1. and this is
aBus prndentiA n$n ]i$Jiitia^ it is an adi of prudencie and
not of juftice.lt is not enough to knoWjthat it is a truth
which he fwcareth , and that it be a matter of weight,
but alfo whether he may be beleived without an oath.
An oath is not fimply required of a man,as humility,
and
i
Of aU-^ full oath.
169
and praycr,and fuch; butoncly ncccflfary as repentance
is after a mans fall: if man had flood in innoccncy,thcre
had beenenoufc ofchcfe oathes, they arc onely then
neccdary as letting of bloud is ncceflary to the body,
which (bould bcadvifedly and fparingly done, toufe it
ordinarily is dangerous.
When a man fwearcth raflily^hcrc judgement is re-
quired CO kni^vv whether hcc fliould kcepe fuch an oath
or not. D4w^ fwore raflily that hec would kill Ndhdf^
yet hce was better ad vifed, and with judgement retrea-
ted hisoaib.2.*S'iw.i5.The reft ofthc tribes fworc that
they would give none of their daughters to the tribe of
Bem]amin , yet they gave them the daughters of tlie
men oflabejl) Gtlead afterwards, being better advifed;
and becaufe the daughters of the men of labefb GiU^d
were too few for them, they bad them goc to the feaft
of'Shi/fib where the maidcs came forth to dance in the
vineyards, and there to take them wives. luJg, 21. 2 r.
The third property of an oath is, that it be iit ]MJitce,
that is to fay, when hee is called upon in neceflity to
fwearc: it is not enough that hce fweare the truth, and
that he fweare advifcdly with judgementj'butalfo hee
muft bee called to fweare, and it muft be laid upon him
by a ludge.-Chriil bkh^when the dmforter vrillcome^ he
Wilt re f rove the world offinne^AnAef\ujiice^ ind of\ud^e--
ment* Ic6,i6. 8. Of (irj/te^ that is^of infidelity oppofitc
to verity. Of]f4dgement^ that is, of ra(h judgement con-
cerning oihers.when they take upon them ]udmum li*
hertitk and have not ]udicium potefldtis, that is, when
they judge having no calling to judge: Thirdly hee will
reprove the world p/j«//Wjbccaufe man is an unequall
judge, taking that to himfclfe which is onely due to
Godjnow when the Comforter came,he reduced finne
into verity, raili judgement into true judgement, and
this unequall juftice to right juftice,aafwerablc to thefe
Yy 2 three
VVherfier a aiin may
kccpc the oath that is
mad< rajhly.
The trihrs rcpfntcd
them of ihc rafli oath
made coaccr.iing Ben-
The third condition
of an otthf
Hovv tb« h6Iy Ghoa
oonTinccth the world
of finnc, /uitice, and
/udgeoaent .
{Lthertdtis,
Ptte/idtU.
IIIB Kll |l»p— <»■*■■
170
Exer citations t)iVme. Commaiid. 5 . Lib, i .
Why the Church' ufcth
ameK at the end of her
pra^ crs.
Three forts o^dmenm
the Talmud.
I i
)tDin>
three which arc required in an oath, and when ao oath
wanteih any of thefe three, then it xs'^T^^yj-^^^from
thuviUint. MAt. 5. 27.
Ofth u^ord AMBKy whether it hee m
ajjeyeration or m oath.
IT is commonly taken for an afle vcration, but it is not
afimple aflTeveration, but anoath;forChriftcalIeth
vmty into witneffc, whois God himfclfe, who is A-
men. Revel, 3,14. and EUhe Amen. Eftj. <^6. 16. Thefe
two are equivalent in the old tcftamcnt, ^ / live^ faith
the Lerd'j and in the new tcftametit, d^v ^^^v hiy> v^lv.
hh. I. 51. Therefore when the Lord faith, I live^
and faith. Amen, it is allone. The ChaldeesHy^ Kim
Ana^ conftans ^firmm ego^ for Gods truth is his life, and
his life is his truthj and it is all one when he affirnaeth a
thing by himfelfe, and by his Amen,
Amen ^ Amen ^Iftj unto you; the Cz&^/^^^x would tranf-
lace it, Ifweare^lfweareuntojioH: wee read never that
any of the Prophets or Apoftles ufed this word Amen
in an oath, but onely God, or his fonnc Icfus Chrift :
becaufethey cannot fwcare by ihemfelvcs, having the
Lord to fweare by, who is greater than themfclves.
And the Church ufcch this word in the end of her
prayers, >^^'o'7'yf4^; becaufe all the proraifes in God
are yea and amen in chrifi, 2. Or. 1.20. therefore (he is
perfwadcd that the Lord will grant her petitions^ and
it isbvttertranflated,y^///^5 then, y^/^^ ithc:^ it is not
only ;i wifli or a defire of a thing to be fOj but alfc an
afTurance that the thing is granted.
The kvves in the Talmud made three forts of unlaw-
ful! Amen-^ the fiiftwas lethcm&h^'fHfilUm^ when one
faith Affiien^znd underftandeth not to what^ as children^
the
J la^fnll oath.
^71
the fccond is hatuf^hah, raptum^ when one faith Amen be-
fore prayer be ended; and the third is, KetHphsh^ficlum^
that 1S5 when one by turnes dividethhis thoughts be-
twixt God and the world, nowhcc prayeth, now his
miodc runneth after his worldly buGneflc^thcnhepray-
eth againe, and To his roiode runneth after the world
againe.
De pramento coaBo.
IF a man bee taken by thee ves, and they make him to
fweare to doe fuch and fuch things^ whether is hee
bound to keipe this oath or not:*
He is bound to kecpc this oath, if it be m mdlupcen^^
onely, Pf^l, 1 5. 4. although it be to his owne hurtj but
if it be finne in it felfc, he is not bound to keepe it •
But hee is enforced to this oath, therefore he is not
bound to keepe ic.
The will of man cannot fimply bee Gompelled, for
when a man doth a thirg for feare of greater evilly he is
not judged to doe it unwillingly ^ for although at the
firftj it would fceme to fae againft his will, yet the feare
of greater evil! makcth him to bee willing- and in this
aiftion of redeeming himfclfe from theeves , three
things are to be confidercd; firft, the adion of him that-
fwearcth; fccondl y, he who compelleth him to fweare^
thirdly, the matter which he fwe^refh.
Firft we confider the adien of him who fwcarethjthe
ailion is good, becaufc redimit vexationem ftiam^ and
nature teachcth a man to redceme his liberty; and if it
bee an aflion of mercy to rcdecme another fr©m the
hands of theeves^ much more is it an adion of mercy
for a mantoredcensehimfelfc: butif wee confider the
oath upon the thccvcs part, who maketh the captive to
fweare, then it is altogether unlawful!. Thirdly, the
I matter
tAnfi^^
Ob.
Anfvfi.
The will of man twx\^
be compelled.
Whether a man is bound
to performe his caih
made to theeves,
172
Exer citations Divine. Qommanl 5 . Lib. i
Am<« IS oWiged ta<«'
perferineliisoach to tlie
theev«.'in thccomtof
confcience albeit not in
the courts of mco',
Whitlier a mtn js
bound ro keepe the oath
which he hathfworne,
being deceived through
ignorance.
Thffcondi-tionsofpeace
that was ofFsrcd to the
natioRd.
matter muft be confidered which they make him to
fwcarc, if the matter be oncly lofle of his goods, then
he is to keepe his oath, Pfal. i $• 4. but if the matter of
the oath be finne io it felfe-, then he is not to keopc it.
Againe wee muft diftinguifh betwixt the court of
confcicnce and the courts of men^ the oath made to
thecves is not valide in the courts of men, becaufe hce
was enforced t© it. If a man to fupply his ncceifity bor-
row money from an ufurer, here is a neccflitie' but no
externall neceflitie compelling him by force: therefore
he is bound here in the courts of men to keepe his pro-
mife; but when the thiefe compcUcth him, this necefli-
tie bindcth him not in the courts of men, quia eft vis
mA]cr, but in the court of confcience hee is bound to
j keepe his oath, although there bee no externall com-
pullion.
De juramento incaut9.
A Man takcth an oath of another ignorantly, and the
fwcarer fweareth deceitfully unto him; yet if the
Lord who is the principall coarrafter allow or com-
mand the thing which he fweareth,the oath is not null,
although hee that is the fecond contra ^er be deceived,
as wc fee in the example of the cilf€0mtes'Jejht$A was de-
ceived by them when they made an oath to him deceit-
fully-, yet the oath jfcode firme and fure, and obliged
thepoitcrity, becaufe the lord God himfelfe was the
principall contrader.
The Lord commanded when they came neare any
citie to fight againftit, firft, that they fhould receive
the feaven precepts of Noah ^ fecondly , that they /liould
become tributaries^ and thirdly^ rbat they rtiould be-
come fcrvants to the Ievves:but the Lord excepted ftill
the Modbit€s^&: Ammmtes^ih^i no peace fliGuld be of-
fered
Of a la-^ full oath
175
fcred to them; and notwithftanding that /c/hua had offe-
red peace to the feaven nations, yet they contcnaned the
peace, bccaule the Lord had hardened their hearts and
wastodeftroythera.
And the Hebrewes fay, when the roefTenger did of--
fer peace to them, they had three things in commiifion '
CO them. FirA,fugiat^»i vult\ fecondly, dedAt fe qui
x/W/jand t\iiT(\\yypHgnct6^»ivHlti2iiAd they fay, that the
Gergafites of all the feaven nations accepted of the con-
ditions of peace, therefore they are not reckoned a-
roongft the reft. Deut. 20. ij.Iojh. 9. i.thz Gibn.
174
ExerctUtions DiVme. Command. 5 • Lib.
Divert fW(JIngs of this
place. £W,i7*i^.
Tkc bcft [reading cfir,
Whentliey Tworfithey
laid their hands upon
fomefolcmnc thing.
EXERCITAT.IX,
Ofthegefiuresi^hich theyufed in /wearing.
Commandement IIL
Ex0d. 17. I ^. Jnd Mops built M dur^^ni cdBei it
lehevANiyi ^forhufsith^ heuuft the L§rdhAth [mrne
thit bee wiU bave Wdrre ypith Ameleckfrom geHenti$f$ to
genemhtt.
TTHis place is divcrfly read, fome read it thus, Hee
-*" fit upAtr$fhee efviHofj^And called the ^ame thereof
lehovA Nijfiy or the Lord is my bdmer-^ and lie faid, becaufe
the h^nd pfthe Lord wa^ agaiff/l AmAleck^ in abfandito tu-
na^ that is, when the moonc is in the conjun(5iion with
the funnc, which is the laft day of the nionctfaj fo Fr'ov.
7. 20. Here they make that to bcc one word, which
fliould be two, Cefi^h^ for Ces J4h..
Others read it thusi Andheefaid-^beciufethe hand of
Am&leck Tp/u againft the throve of the Lor d-^there fore there
Jhouldhe vparre from generation to generation.
But the beft reading is, Andhefaid^ btcAufe the hand
nw upn the throne of the Lord, the battel! of the LordJhaS
teagainft Amaleck from generation to generation^ that is,
the Lord laying his hand upon h fs throne, hath fworne
that there fhall be a perpeiuall warrc with AmateckMtxc
is an allufion to the forme which they ufcd in fwearing,
to lay on their band upon fome folemne thing when
they fvvorcj as Abrahams fervant pin his hand under his
mailers thigh. So they ufcd to fweare at the altar, i,
King. 8. 31. If the oath ccme before thine altar in thii
houfe. So theyufed to lay their hands upon the altar,
hence
•
of thege/lnres "U^hkh' they ufed infwear'mg.
»75
Ceremonies ufcd
fwearing.
hence came that ^\\x2SctaKgerc arasmow the Lord fpea- r
king after the manner of men hcre^is ftid to lay his hand \
upon his throne, thac is, to fwcare by himflifej/^r hec
bath nogreatertoJivexfel?y. Hd\ 6.
This ceremony in fwcaring is exprefled fome times
by laying on the hand, and feme times by lifting up the
handj when the hand is holden up to the heaven, it is a
fignc of fwcaring. Cen, 14.24, (bf/ir.j. 7. to lift up
is taken for fwcaring^but vibrare mattum^efi habitmfcr^
cutientis. Ezek, $6. 7; to (hake the hand to aad fro.
Pfdl. 106. Efiy, n . 1 5. and fometimes to lift up the hand
is a figne of helpe, and favour,as men put the hand to
heipe them that are wcake. ffd. 10. 3 3 . and fometimes
it is the gcfture of him that prayeth . fySy, 49,12.
Markethegoodnefleof God who beareth fomuch
withfnans infirmity^ firft he promifcth uato him, then
face afficmcth unto hins, then hee fwearcth to him, and
then hee exprefleth the oath by the geftures, and man-
ners of meD,for a mans greater affurancejand lafthe fet-
teth his fcalc to confirmc all in the facrament; and here
wc have great caufe to bee humbled for our infideh'tic,
and to magnifie the mercy of God who condefcendcth
fo farre unto us, to the end, we fliould not be faith-
leflebutfaithfull. HethatheleevethnotGdd maketh him
4 Ijarjftcaufc he beUeveth not the record that God gave $f
biifonne, i.Joh^ 5. 10, He that beleevcs not Gods re-
cord maketh him a lyar, but much more doth he make
himaJyar who beleevcth not hisoathjandhis fealed
pro mile.
The Lord fweaicth laying his hand upon his throne,
therefore to lay their hand upon the holy fcriptures
when they fwcare, is a thing lawfull: for they doe not
fwearc by the fcriptures, but they ufe that figne to aflfeci-
them more in their oath. So Abrdhims fervant laid his
hand under his mafters thigh , and they fwore bcfide
Z 2 the
m
VthrAremdwuvt, ^ lc%
God fvVMreth to ns
bearing with our, isiir?
micics.
Lawfull to Twet re lay-
ing the hand upon the
Scriptures.
176
xercitations Dinjine. CommartcU:^ . Lib.
I I fhe altar, or laymg their hand upon the akar. Al
Thcaccompiiaiment of \ Thc accomplifhmcnt ©f this oath againft AmAleck ifll
12 T
tcc^
/j Some good people 'of
other nations bat none
^ood Clime QiAm4teck£*
Comlulion,
perpctuall warre, for the rooting out of the Awalekite,
\ we read how angry the Lord was with Saal {oi fparing
I of them. i,S4M. 15. ii. and how the fiagagius^^s H^-
r;f Aft and his poftcrity were rooted out. Ejlh, p. which
was the cffcft of thiscurfe: and many of them fled to
M^cedenU , and changed their names- (therefore the
Sfventj in Efihcr tranflate an Hsgagite^ a MacedcnUn)
fo their name was rooted out under heaven .
The curfe was fo upon the Amdekitts, that none
proved good of them; but ycc ihall findafomc good
men and women of the pofterity of other curfed na-
tionSj as of the poftcrity ofHam, Ebeimclech the black-
more, ler. 38. 7. oiEpiU^ hb'. of the CAmnites^ MahAb\
ohhtHittites^ Frijdh: of the lebujites^ Ar^unMioi the
Mdabites^ Ruth, of the fhilijlims , the chercthttes^ the
FelethiteSi and the Gitiitis^tvd of the Hivttei canae the
Gibiomtes or Neihinimy* but none came of the curfed
I pofterity of the AmdlekiUs^hccsiuk the Lord comman-
ded them tobefnader*iVme. Command. 5 . Lib, i
Wte things wee may
notvowo
Things that hinder a
gieajergcod.^
Things that are not in
'ourpower,
Things abfolutely ne-
cefiarie.
^Vee maj not vowe
trifles^
Vowes mnft: have the
confeiit of thcfuperi-
our.
Who are our (uperionrs,
When wee have the
I ordsconfent incur
vov\es.
(^ ad mdum^ fhould not be keptj Secondly, that which
is dt y$n9 mde^2i% if a man fliould vow to give alaaesjthat
he may be feene of mcn^ hce fhould give his almes. bur
leave the end: a man keepcth a concubine, hec voweih
that that day that fhe beareth him a (onne^ hee will give
fo much to the Church; hee fliould give that which hee
vowethjto the Church, but leave his concubine . And
thirdly, ic bomkm^ an^theie vowes hec is bound to
performe.
A man may not vow that which hindreth a greater
good 5 feter vowed that Chrift fliould never wafli
his feet, this vow would have hindred a greater gcod^
and therefore it (hould not be kept.
So he may not vow that which is not in his power;
E^mplc, a man that is married may not vow abfti-
nence from his wife^nor the woman froai her husbi^nd^
the reafon h^becaufe the mm hath h0l power over his bcdj.
tut the Tpife:^ neither bath the woman povper §vtr her mne
he^y^hutihehusbandw.Corrj.^^^ but yet the man may
things without the confentof the wife, bccau(ehce is
vow other her head 3 fo hee may not vow that which '
is abfolutelv neceflarie^as to vow he will die :fohc mav
not vow a trifle, as to I'ft a ftraw .
If it be not diftnulied bj the confent efthefuperi$ur^S\Ji'
pcrlors are God in the higheft degree 5 husbands to ,
their wives, parents to their children, maftcrs to their i
fervants, &c, in thclower degree. Iftheconiemof the
fupcrior be not to the vow^then it is null. A man v(,w- j
eth things which are free or indifferent to himjto marry
or not to marry is a thing in it felfe indifferent, yet it is
not fimpliefree to tmt^ and if thou vow fucha vow
and have not the Lords confent inir, wh©isthy fupe-
rior; then thy vow is null? thou haft his confent when
he giveth thee the gift of continencie, that thou canft
Hue without marriage-but to all he giveth not this gift.
Mcit^ ip. 12. Whether
OfVofi^es.
n9
Whecher may a min vow that which hee is bound \
to pcrformc by the law.
He may vow that which hec is already bound to per.
formej neither doth this derogate any thing from the
law otGod, as though bis vow were more rhen Gods
law by which he is obliged already; hcc doth onely this
to helpe his owne infirmity and wcakcnelTe: there are
(bme things which are not com mandcd in the law to us,
aud they are both materially and formally left free to
us, and fuch things we may vow: there are other thint^s
which are commanded by the law, which are uot alto-
gether voluntary, and left free to us 5 if a mm make a
vowot fuchathingjitisa material! vowoncly^butnot
afo-^mall vow. Example^ i. Sam: i. 11. When Hanm
vowed that fliee would dedicate hf r fonne to the Lord,
this was the materiall part of her vow, fhee was bound
tothis, bccaufehee was a Levites fonrn^ Num. i. 3,4.
but bv fides this, (Ik: vowc d him 10 be a Nazaret unto the
Lord'^ this was the voluntarie and formal) part of the
vow. So lACob was bound by the law of the Lord to
have God for his God^ yet he \o^Qi\\^ifthe Lordvpould
hiKg him back^ agAWefrom MtfopetamU fafely , theft the
Lord /hould he h/s G^d. Gcff. 28. 2 1, this was theforoaall
part of his vow. So Davtd^Pfal. n pjio 6. J have/xrorne
and will per for me it ^ that J roiU keepethy righteous judgf"
ments ; Dav/d was bound to kecpe the Lords judge-
mcntSjVet becaufe hee was fo ready to fall, hee addeth
this OcUh to ftrrngthen himfclfc, and to enable him for
the keeping of tht commandcmcnts.
Lev/t. 17. 26. No man might vow that which was
thefirfrborn^-, icr that was the Lords already^ there-
fore it may feen^e that a man may not vow to binde
himfc!f( anew againe, becaufehe haih bound hirafelfe
already in baptifme.
Thefirll borne of the beafls werefothc Lords, that
Zz :; they
Thtmjom^ 4. rtV^. |8(
How a Iran may vow
thatwHichl^e is bound
to doc already,
{MdttriaU,
Formate^
The materiall' part of
the vow is conjmanded
by the Lord, but the
formalJpart is volunta-
rie to as.
Why- we fhouiavflrwe
that which wee are
bouad to peiforme.
Oij.
"Jfi/ai:
8o
The difference betwixt
the dedication of the
fir (I korn« of beaftsand
man.
ThedifferCBce betwixt
the yowcf undcf the
Lawe and under the
GofpcU,
I
Oil*
The holy Ghoft ex-
prcfll'th the eftate ofthe
ChurcH under the new
Teftament by Icgall
tcrmcs oftentimes.
What thingia Man may
vow under the Gofpdl.
The conditions of a
vowe under thc.Gofpdl,
Exer citations ViVme. Qommund, 5 . Lib. i .
ihey could not bee dedicated or vowed over againe: a
beaft when it is given to God, it is not liberHm Agens^ to
fall from the dedication againe, it is mere pailive in the
dedication: but man after that he is dedicate to God in
baptifme, he is a creature that workeih freely, and fin-
neth often ; therefore hec may vow anew againe to
ftrengthen himfelfc that he fall no more.
Wee rauft put a difference betwixt the lewifh yowes
under the old teftament, and our vowes under the gof.
pell: under the law, vowcswere a part of Gods wor*
fhip; but now they arc not a part of Gods worfliip: they
are not fAtscultm now^fedddcMUam., the Church of
Rome take them ftill to bee a part of Gods worfhip.
The Prophet E/4; faith, that wee (hall vow under the
gofpell. E/ay. 1^*21. T^A they [h^ll vorv a vow unto the
Lordydni ferfirme it. Then it may fceme that our vowes
arc a part of Gods worlhip now under the gofpell , as
they were under the law.
When the holy ghoft fpeaketh in the old teftament
of the cftate of the Church under the new, bee often
times ufcth legall termes a» MAUfhi^. 5. 4. HefbAHpH^
r'ifie thtfennes of Levi thdt they mAy offer unto the Lerd a»
cffering in righteoufnejfe^ then (htU the offering cflttda and
leruJAlem be fie Af Ant unto the LorJ^ 44 in the dAjes of old ^
And AS in the former jeares. And fo by vowes, the Pro-
phet Efdy meant, the fpirituall worfhip «f. hich wee Qiall
pcrforme to the Lord under the gofpell.
Whether may 3 man vow now under the gofpell or
norf
He may vow thofe things, qua funt neceffariA propter
Aliudyjedliherainje. Example, a man is overtaken with j
wine, and hee is drunke- hce voweth abflinence from I
wine, this vow may bee a lawful] vow: Firft, if hec re- !
ftraincitHottooneccrtaincday: Secondly, that he put
no part of holinelTc in it- for the kingdome ofGodJlAndeth |
not ''
Of P^olfes.
iSi
fffit in meat anddrinki, Rom. 14. 17. Thirdly, thathce
place DO merit in itrFourthly , tbac it take not away his
Clinftianlibcrty, but oncly reftraine the ufcotthis li-
berty- this way when he ufeth his vow, hee maketh it a
fence to thecommandcenentsof God.
A vow is a ftraight obligation to bindc us to God,
maikethephrafeofthe holyghoft. P/i/. 55. 12. My
i'0wesdrefipoKme^ that is, I am bound to doe this: the
Hebrcwcs ufc this propofition, Gnd^fufer^ for the du-
ties which we are to performc to any, SufemBsefitrA-
iierteumi»mAnumregu. i. Sxm. 23, 20. this duticlicth
upon us, or wee arc bound to doe it, {oNehem. 6. 10.
they arc faid detinen vct0^ to be holden with their vow.
Whether doth a vow binde us more ftri(5lly than an
oathc
Ifitbeafolcmne vow, and an oath be intcrpofed,
which is the bond ofthefonle. Num. 30. 3.4. Then the
vow bindcth more then the oath; but if it bee a fimplc
vow, then it bindcth not fo ftrietii.^y hie not at
offiCium^td cfl,tcYicof
perfolvcre I'ota tud'
\ Whether an oath ora
vowedoth biacJtiriorc
ftriftlT.
NcceiTItie breakcth*
Ample vow, bat not an
oarh.
What things art bertcr
done t^ith a yowe, Mli
wkat «or<
l82
■ 'I I ■ »'■ I I ■■ ' I I '^1 mil I im" > " I > t
ExerciUtions Diyine.Commapd. 5 . Lib. 1 .
>r: Sacn^ciumre-
tributionhw a 12h^\
retribmr^> iJQl'Si'h^
The husbaiii may ;lp-
prove or difimuU the
Thc?owes1of the
wives are called thcir
husbands vovresf
/cilicet uxQrk.
the tree and the fruit to the Lord, but when thcti vow-
eft thefe things for wWch t'.ou haft no ccrtaine calling,
thou doeft not offer the tree to the Lord, and the fruit
he will not accept.
When the vow is vowed, we muft ftudy to per for me
it. sMem is called fam/dum ranhtims-^ becaufe
when they were in danger, they vowed, and when they
were freed they performed it: this word conacth firft
from sMam retrshere^and then from Sha/um /^x:be-
caufc when a man payeth his vowes to the Lord, then
he gettcth peace in his minde.
llis^Mtd^ifitbenotdifannffedb^theftiperior'^ for it
isiathc fuperiours power to difanull or approve the
vowe the fuperiours arc, the husband to the wife, the
mafter to the fervants,and tutor to the pupils.
The husband when he heard the vow of his wife,and
approved k^ then it was called his vow. Hanns made a
V0W5 f . Sam. 1 , 1 1 . but when her husband Elkam al-
lowed it, it is called his vow. i. Sam. 1. 12. Heroentttf
Ufay his ruorv. So when the husbands flood by and ra-
tified the vowes of their idolatrous wives, they are cal-
led their vowes. ler. 44. 25. T{um, 30. 14. It was in the
husbands power to difallow the vow of his wife, vir
e]us ftabiUet illud^vel irritftm faciev.tht husband by his
tacite cohfent allowetb the vow of his wife, and fhee
might fafely performe it^ but if after that hee had hoi-
den his peace from day to day, and then afterward dif-
allow her vcmQd^then he (hallbeare hermquit^.Mm.^o,
15. Gnammhy the affixe is in the feminine gender, be-
caufe his wife would have performed her lawfullvow,
but he taking upon him by hisauthoritietodifaaull her
vow, then he beareth her imqmtie.
The parents might difallow the vowes of their chil-
dren- the levves fay, they might difanuU the vow of the
males, untill they were thirteene yeares of age and a
day I
OfFo^Ves.
185
daypaft, and of the maid untillflice was ten ycarcsof
age and a day paftj but the civilllaw faith, they may
difallow the vow of the maleuntill he was fourcecnc,
aad the maid unrill (ht was thrrtccn.There arc two forts
otvowcs, rcaIIvowcs5andperfonfillvowcs5rcaIlvowcs
arc fuch as belong to the cftablifliing of the houfc or
familic^and perfonall vowes are fuch as belong to their
perfoD; rcall vowes the parent may difanull UDtillthe
children bee twenty five ycares, they give an example
©f this. If a chiide fliould vow to give fo much land to
a holy ufe, his father may difanull this vow until! he be
twenty fi'/c ycarcsof age- but if it be onely a perfonall
vow to abftainc from fuch and fuch things^ then the pa-
rent may but difanull this vow of his fonac,untill he be
fourtecnc yeares of age.
Whether may a preacher difanull the vowes of any
of his congregation or not^
If it bee a fuperftitious vow, hec may tell his hearer
that hce is not bound to keepe it, but hce muft not take
upon hioi direcSIy to difanull fuch a vow; for this were
to ufurpe the priviledge of a husband, mafter, father,
or tutor; a man hath vowed that he will drinke no wine,
beeabftaineth from wine along time, and falleth in a
great ficknefle, thcphyfitian comcthtohim, and tel-
leth him that there is ho health for him , unlefle hee
drinke wine: Thephyfitian doth nothing in this cafe,
but ftiewcth the man in what cafe he is, if hec drinke
no wincjaad fo it isneceffity here that loofcth the vow,
and not the phyfitian : So the preacher may fhewthe
ncceflity and oxpediencie of the loofing of the vow,but
hce may not loofe the vow; for this is not a part of
tlie keyes of the kingdomc of God committed to his
charge*
The Pope takethupon him to difpenfc with vowes,
or to change vowes: Some vowes bee pcrwitteth the
_____ Aaa Bifhops
Kottim
Redle^
C/Vr/orrf/^.
What the rcall vcwes
are and what the per«
fonjUl.
The preacher may not
directly difanull the
vow of his hsarcr.
Simile.
ThePdpJhowiicdir-
penfcth with vowes,
-<*fcnn-rf- KiiJ'i
I I J 4 Exer citations Vi'vine. Command^^ . Lib. i •
C$^clu(i^f^*
Three tilings to be cotis
fidercd mle^bthei vow.
The •pinion of Cdtetjm
concerning this Yovy.
I
Bifl:iops in their dioeeffcs to difpenee with, and fome
he refcrveth to himfelfc to difpcnfe with them^ and he
pernuiteth the Pricft ©ncly to abfolvethcoi from ex-
commupication at the hourcof death, and thus hcc a-
bufeththe keycs of the kingdome of GQd,applying them
to thofe things which are not fpirituall.
TheconcluGonof this isj Vowes under the gofpcll
arc no part of the worfliip of God: they errc then who
thinke that they are as much b©und by thef c vowes, as
by the lawof Godj and the]coramon people are as
muck miftakcn^ who are more unwilling to break e one
of thefe vowcsp then to breakc the commandcBients of
God.
EXERCITAT. XI.
Of Je^hthes njow.
Commandement IIL
/«%. 1 1. 30. ,i4^4 lefhthe vmeda vow.
THerc are three things to be confidered in lepbthes
vow. firft3 what moved le^hhe to vow this vdw,
and whether this vow was thccaufe of the vidory or
not? Secondly^ how this vow is to be readf and third-
ly, whether he facrificed his daughter or not^
Firft, what moved him to vow this Vow, fome fepa-
ratingthc 29. aad 30* verlesJay, that thefptrit of the
Lerd €4me upon kphthe^ and he paffed over Gilead over to
the children 9fAmmon^ the fpirit of the Lord came then
upon him to goeagainft the children o^ Ammon, and
here they make a reft, Andie^hth vm^ed a vow , this
begin-
Ofle^khes Vol^e.
185
Cdieuftt opinion not
likely.
lephthet vow Was c«i-
diciooalU
bcginocth a new fcntencc, he vowed a vow of his ownc
hcad^Cfty they) but the fpirit of the Lord was opon hicn
to dircd him to goc againft the children c^iAmmon,
But the fame fpirit that moved him to goc againft
the children of Ammon^ moved him to make his vowj
and this vow was the caufe of the vi^Sory^ for the text
fath, !f tb$u delrver mine enemies ifito mine kand'^ then it
fub/oyncth, tfj€ Lord delivered them into his fjands, and
if the Lord had not granted this vivftoric for the vow,
lefbthe had not beenc bound to performe this vow^ be-
caufc he vowed this vow with a conditioa^if thou grant
me this vi(aoriej andthcnfVr/tf 3^. itisaddcd^D^ff r^
f?te Mcccrdtng as it hath proceeded out of thy m^mh , for at
much ^ the Lord hath taken vengance of thine enemies: he
heard the prayers of the people and faw their afflifti-
ons, and granted the vidory for their prayers, but hee
granted it alfo for lefhtbes vow, although there were
many defefts in it.
The fccond thing to be confidercd, here, is bow the
words of the vow are to be read; fome reade the words
with a copulative and not disjunflive conjunSion; and
they fay , a disjundive hath place cncly where two
things arc oppofite under the fame gender, but wee
fpeakc not fo of thofe where the one is comprehended
under the other. Example, of the firft, hee vho curfeth
hii father or hii mother^ here are two diftind perfoBS op-
pofite under the next gender. Exod. 21.17. Mat. 15.4.
So he who toucheth this man or his wife. Gen. 2 6. 1 1. But
we fay not this way- this is a living creature, or a manj
bccau fe the one'comprchendeth the other, for every ]i-
ving creature is a man. So itihaBfurely bee the Lords^
Z^^d'] fwilloff'erit in a burnt offerings andnor-I^O/-] /
will (ffcrit: for whatfoevcr was offered in a burnt offe-
rin.c^, was the Lords; therefore it muft be read (fay they)
it (hill fur ely hee the Lords^ and I Trill of er it fors burnt
^fferi^g. Aaa2 Others
Qod granted the vi^los
ry Hot onely for the
prayer of tkc people, but
aUo for lephthet yo w.
How the words are to
to be read difinn^lyc
W cc/nlafiye^
i86
Exer citations ViVtne. Command, 5 . Lib.
rifc/tiort
Oh].
Anfw.
There was no cotnman-
doraenrtotacrifice their
children.
Much ignorance of the
law in lephtiaei vovv.
liphthe intended chiefly
tlaat his daughter Ihould
live a foliune life, and
accidently cnely to live
a virgin*
Others make the difference betwixt thefe two mem-
bers after this manner, that he pvon^ifed to confecratc
to the Lord whatfocver met him fu(t, whetherit were
doggc or aflc, for fuch he might have redeemed by the
\m,Levih 27. 1 1 . and the latter part of the veWj ijhall
ojfer it tn 4 hurm offering, had this condition annexed to
115 If it be a creature fie for facrifice.
Thofe who alledgc that hee faciificed her , fay that
there was no example at this time of vowing virginity,
for it was holdcn a curfcin IJfAel to wane childrenj
therefore Elizaheth faid, the Lord hath taken away my re^
proach. Luc. 1. 2 5. and P/^l, 78. 65. Theirvirgimwere
notpaifcA^ that is, they were not maried.
As they had no example to vow virginirie in thofc
times , farrc leffc had they any example or coiiia^^and to
facrifice their children: iephthes vow was a rcfii vow,
and much ignorance in it of t^ e iavi^ of God, ioiLe'vit,
27.11. The Lord commandeththatif amanvowafe-
male, that her eftimationfnaKbee thirtie fliekles, and
that he may.redeemc the female for fo much, and as he
is to be Waned for his ignorance,- fo for his raflinefle in
vowirjg this, in that he neither advifed with Prieft nor
Levite for the fpace of two moneths:and it may be faid
farther, that virginitie was not the chiefe thing that hee
intended here in his vow, but ooely a folitary life, that
fliee fhould bee fcparated from the focietie of others,
which of neceffitie muft infcrre virginity : if hee had
vowed a fonne to the Lord, hee might have beene the
Lords^and have becne married alfo; as Samuel was con-
fecratedro the Lord^and yet he was married',§nd a wo-
man coniecrated to the Lord mufi follow her husband;
but lephthssd^M'^t^T nor being married, hee coiifecra-
teth her to the Lord to live in a f olitarie place: So that
he xntendtd a folitarie life for her principallyj and vir-
ginity but accidentally.
The
Ofltfhthes Vowe.
,87
The third and chicfc thing to be confidcred here, is
this, whether did Ufhthe oflfcr his daughter or note* the
whole queftiondcpcndeth upon the tranflationofrhis
word. Vtrf, ^o^The daughters of Ifraelwem out yearly to
Ume»tbcr^ the 5^x/^/f/r rcadcth ic ^"^^ivav and theChal-
ccc LedUab^ ddk^endtm: but thcy might lament her
yearcly^ilie being ah'vt^becaufe fte lived (uch a folitarie
life. The reafon why thcy tranflaccit, To Umenther,
was, becauferhey derived LetAnnoth ixomtAnan^ and
hence comcth Tanimdraco^ becaufe the draMn maketh
a pitifvll mourning when (he cryetb -^/V^A^ 1. 8. //J^i//
lament like a dragon. So I»b. 30.25./ was a brother U the
dragons y Lctannimproletanninim: bat Letannoth here is
derived from Tanah narrare. Soludg, 5. n. letannn^
narrabunt }Hflitfas Domini^ it fliould be tranflated then,
4d colUqucndufn^aud Pagmnui^znd Arias MontAnH% tranf-
late itfo/> themaefi
nJD cenfcibulari.
M ccnfahtilAndfon
Conclfifton^
88
^ruii I.IIIIIM.II., Mini ii)i.»lll]lilJI>liiini|»M>w«e
Exer citations Divine. Q^mmmd, 5 . Lib. 1
TI*e cau(c which moj
EXERCITAT, XII.
Of Day ids rmc of the temple revealed
onto him, faw thcfe degrees as nrell as the reft of the
flcmple.
How could DdvidvQVi that h rfi9ulJ never give Jlafe
$Q his eyes ^ until! he had built the temple:'
The fcripturc fpeakcth ofter the common manner,
not that hec fliould Hot flecpe at all; but that fcarce hec
flioLildtakea nappe, or that he fliould not flecpe found-
ly, or take his reft kindly untill hec had built the tern-
plQ^o it fpeaketh after this manner. Job. 7. i ;. They
fate d^n'ne mth him vfon the guundfcAven dayes And fed*
ven nightsi, not that they fate all this time, but the moft
part of this time they fate upon the ground.
But how performed hec this vow, feeing he wa$ for-
bidden to build the templet
The Lord who appeared to Ndtban that fame night
rcleafcd his vow^ and ihewed him the patterne how the
temple fliould bee built; P^t^/W gathered materials for
the building of the temple^ but the particular place was
not revealed unto him where it fhould bee built • hee
fought many barrels with the Vhiliflmsy he committed
adultery, and numbered thcpeopk; then theangell of
the Lord killed fo many thoufand of them, and where
the angell flood, and held his hand over the flooreof
AfdunA the lehufite^ there Gad the Prophet (hewed him
the particular place where the temple ftiould be built.
' Vdvid is rewarded two manner of wayes for this vow.
Firft, a fonne is promifcd to him, as if the Lord fliould
fay to him; Thou promifedft to build an houfe to mee;
therefore
i74V/V«Jcdicatcth this
pCilma to be fung at the
bringing of the arkc
into the temple.
Why called pfalMfi of
degttcs^
Quefi.
The fcripturc fpcalceth
after th« i|?*nncr of
How £)rfVif^ performed
this vovvt
j)A<^M U richly rewar-
ded for this v«w.
ipo
Exercitations DiVtne.Command. 5 . Lib. i
hou(6.
God pfotaifetli a pro*
tctftion to the temple for
C^nclufim I.
therefore I fliall build thcc an houfcj that k, I will give
thee a pofterky to fucceed unto thee in thy throne; So
Exed, 1,17. The Lord built them h$Hfes^ that is, he gave
thenj children. So hce that mil not huild his brothers
boufe^ Deut»2')* 19- that is^raifc up feed to hiro.
The fecond part of the pronaife is this, that the fonne
which was to come out of his loynes (bould build the
temple, and that lefus ChriSl who was alfo to come of
him fhould build the fpirituall tcraplcj and this vow of
Da^id w^s{o acceptable to God, that hee proffiifed a
protedion to the temple and to Uru/ilem-^notoGdy for
Sabmom fake who built the temple, but alfo for Davids
fake. 2. King, i^, 34. / mil defend this cittie^andfive it
for thine owne Jake^ and for thyftrvAnt DAvihfdke^
The conclufion of this is , fuperiours and parents
fhould be careful! to continue the mcanes of Gods wor-
fliip to their pofterity5as Ddvid^id to Salomon.
Secondly, the vowes of the inferiours are null when
they want the approbation of the fuperior: fo w^s P4-
vJds vow here, heys^as not bound to kcepe it, becaufe
the Lord did not approve iyik
Thirdly, children ;jfe hnil^ performe the rcall
vowes of their f athersj ^^^^t^ki^mon was bound to
build the temple which Da^ji had vft. wed.
Laftly, the Lord refpeowj^ in a vow as much the in-
tention ofthe heart, as he doth the vow it felfe.
-)
EXERCIT.
''^ti'^iji
of the puniJJmtencfor the breach of this Commandement.
191
EXERCITAT. XII.
Of the ptmipmentfor the breach of this Com-^
maudement.
Commandement. HI.
«
Sx&J. 20. 7. F^rtie Urd will net hold h'mgulltU^tthii
takcth bis name in vaine.
iyyE will not held him gniltUffe^ the Hebrewcs fpeake
XjLlefTeaHti undcrftand mox^^?ro^. 17.2 1. Thcfither
ffthefpoltfirc]oyceth mtiih^K. is,hec is very fad. So Pro^.
24.23, l$unotg9od to accept ferfons in \tdgement: that
iSjitisvcrycvill. So Exod.io.'j. Hfe mil net h^ld him
guiltlejfc that tnketh his n^me in vaineithai is^he will ccr-
lypuniih him.
HemllnotholdhimguiltleJp.SintiZ is the tranfgrcflion
of the law, and guilt i^the obligation to the punifh-
mcnr for the tianTgrcfnon of the law^and it is exprcfled-,
byfcarcfull names irifnc Scripture, as by blood, by
debt. By blood ^ThyhUodie upcn thine owne head.z.Sam,
U lo. forasicis afearcfullthingforamantfaacischal-
Icngcd for flicdding of bleed, if the blood be found
upon him, as it was upon /^4^/ girdle, andhisfhoes^
when hoc killed Ahner and HafaeLi .King.2.^. to come
in before a Indge: fo it is for a finncr to come ia before
the Lord^andthc guilt upon him.
So the Scripture expreffcth this guilt this wayes. let
his intquitieretnrne upon his ercnehead.FfiL 7.i5.Vndcr
thelaw.whcnamanconfeffcd hisiinncs, all the guilt
w^s laid over upon thcbeaft, and it was killed for the
man, but hce that was an obflioate finner , and concinu -
Bbb ed
Tfiie HeBrew«s esprcflTc
the lede and uadcrfUnd
the more.
Guilt is the obligation
tochcpitniilunenc.
Guile expreflTcd by fun-
dr) f cart full names.
SimiU.
Howin'quif^ 'r«turn«s
upon the head of the
tvicked.
Ipl
Exercitations Diamine. Command^-^. Lib.
Guilt exprefTcd by debt.
Sinne, guHtandpuniais
Kow fisine fiiidecb cut
a.man.
Sometimes 'the gu'I? h
pardoned although the
iinnercmaine.
Smile,
What the matcrialljand
-Ahat the iJeriuall part
cd in his difobedience^ the guilt was not laid vpon the
beaft, but returned upon his o woe head, and hce died
for it. So this guilt is eicpreffed by debr^and not by little
dcbt,butby talcms^andthat many talents>/l/ and a potcntiall
guilt in fin- the a«r/i^j fhould have pulled out both the
eyes ofhisroane,thathadfacene^^T' dK^i.QoS^lKAiovT^^yoiJi.^^
according to the iki A rigour of the law. Secondly, if
hee had fpared both his eyes, that had bcene ct'M /o^,r^
againftthe law. FourthyjV/henheefparetb oneof his
eyes, that was y^T'£^/«;c«:r^ t« vI>{a^^ according to the
mitigation ofthe law. Thirdly when hee found out this
remedie, that one of his ownecyes fhould be pulled
our,andoneofbisfonneseyes,thiswas ■^'^h ^'^^^'^^bovc
the
of the punijhmoit for the breach of this Commandement. 195
the law. The law would never have dreamed of this i
mtJ(t, but iccamcofthccicmcncicofthekingtofpare
oneot his Tonnes cyes-^but that juftice might have place,
and the law fatislicdj hce will have two eyes pulled
out.
But if wee will looke more ncarely unto this, it was
neither juftice nor mercy properly; forif ithadbeene
perfeA mercy, both his fonneseyes iliould have bcene
fparedjand if it had bcenc perfejStjufticCjboth his eyes
(hould have bcene pulled out.
Now to apply this to the matter in hand, thefoule
that is guilty flrall die, now if all who are guilty were
condemned, thi? were according to the rigour of the
law. Secondly, ifhee (hould abfolve and quit all, this
were cantrary to the law. Thirdly, when hee conclude
cd that he would fave fome, this is a mitigation of the
law. Fourthly, when hce findcth out this remedy to
pardon fomc, and to fatisfie the law by his fonne who
was willing to undcrgoc the guilt for them ; this
is above the la w.there is a pardon granted here, and yet
the punifliment not remitted, the pardon is granted to
fome chat they may ftudie the more to keepe the law,
and the finne is punifliedin others, that Godsjuftice
may be fully fatisficd.
When the guilt is taken from the finnejt is transfer-
red upon Chrlft; and hee muft undergoc the punilli-
ment to fatisfie the la w- becatifc he hath given his word
for us.
All finne hath guilt with it naturally, but efpccially
this finne of fwcaring-, for if a man fhall anfwcr for eve-
ry idle word at the day of judgement, MAtt.iz.T^S,
much more fliall hee give account of his idle and blaf-
pheaious oauc .Upt iotheoriginJIjandpaflcth
III rf)^^ ^" ^1' ]aru^^U2gcs, as the word cherU'^
"^ ^ But when it lignificth a whole
f.^^.^^^^^^.^^ wcekc, then it is tranflated^as Levtt,
^j. 15. o^Vii )cu fnall count unto jon from the morrow
after the S Math, from the day that ^ebrmihi the j])edfe
of the wauc (ff'rino • fevcn weckes [lull be complete. In the
Hebrew It is^fevcn Sabbaths ihjll be complete. So in
the Gofpcll, Ifaft tn'ice in the vpeeke. Luc 18. 12.
Itisdiftinguiilied from other Sabbaths by (f/r) de-
mon Ararivc, tiajabhith^ and it is Called Sabbath Sahba-
tho»,aSMitthofStb-aths^Ex0d.liA'}Ahztis^meKCcU
lent Scibbath. Matthcvfi rctaineth the firft, calling it
Sabbath, and the Pipodk.Heb.^.g.ZTanAucihSabba'
thon oti^U-n(ry.^<^ it is not a diminicivc here, as feme
t^Ollld
The word S^ild/h is
not traHflatcd in any
language.
Tot Sabbath ffgnifieth
a whole weckc.
n 'Demonfiratiuim*
S ihb.it.2o.
Secondly, they exprefTe the fuperlative bv putting
twoj^w^wwrf or words that are equivalent infigmfica-
tion together, as Pfal. /^o.i. He brought me out.^Mitttt
Adjaveff^ eccenolali^ the mine clay. And thirdly, by
doubling the fame word, as Gen, 14. lo.putei^ putei^ to
fignifie many and deepe pits : and lo here. Sabbath Sab-
bdtkn to Rg^nidG that great Sabbath. Thclcwescom^
paring this Sabbath with other Sabbaths they call it
theQueene, and their other Sabbaths as Pafiha peHte-
f5v■ m v-jL.«-ii»iiHaiiiiiiii ■ ■■
100
Exercitatlons Diamine. Commands J^* Lib. i .
ThenaturaUd^ywHat.
Anartifidalldaywliat.
When theuatutaUday ',
tx^an*
The datlccncffe wliicU
wa$upon the face of the
depth was not the firfl
nighr.
EXERCITAT. IL
Whm the SabbMh day he^imeth.
Commandemerrt IV.
Gefi. I, 8. And the evemng^dtbe m^rningTPtre the
jirfiday.
T^r tke under ftanding of this, when the Sabbath be-
X ginneth;, we muft know firft, what is a naiurall day,
and what is an artificiall day; A naturall day is the
fpace of twenty foure houres,meafured by the prefence
andabfenccof the funne^ the prefence ofthefunneis
called the day, and theabfence of it is called the night.
An artificiall day is from the funne rifing to the
funne fet ting, as Exod. iS. 14. why fine [i thou thy felfe
alone^ and all the feople fiand hy thee fr^m mornmg unto
even^^nd fo loh, 1 1. (9.. Are there npt twelve h cures in
the day.
The naturall day began in the morning, becaufethe
light was the fir ft thing that was created^this light mea-
fured the three firft dayes when it fhined^ and it made
the night when it withdrew it felfe: but from the fourth
day after the creation, the funne meafured the day, and
the mcone the night.
That darkenefle which was upon the face of the earth
m.ide nocthefirftnsght, it was no part of time, but
pun^umtem^ri$\ for time is the meafure of motion, .
and it began with the light, and fliall end with it, l^tv.
10. 6* Thenibere [ha&be no more time.
Secondly, the-night is the privation of light, and the
habit goeth alwayes before the privation- thq:efore
the
When the Sabbath day beginneth.
201
chc day was before the night.
PfiL I04. 19. Hee Appointed the meone f&r fiafons^ the.
f»/fHehn0wethher going downe. Hee appointed the inoone
foffeaf^m^ here the moonc is reckoned firft, bccaufc the
night was before the day, and the funne waiccth upon
her and knovvcth her feafons.
The funne knoweth Mtyh^e^eccAfum fuum^ his owne
going downc, and not her going Jowncj for Shemefh is
in the common genderrand chc (urtne wraitcthnot upon
the raoone, but (lie waiteth upon the funnej bccaufc fhe
hath all her light from the funne. Secondly, David
k.'cpeth not the frder of time here, no more then hce
doth in reckoning u^ of the plagues oi Egypt, Ffd. 106.
But the evening and the morning were the firft day,
therefore the evening hath beene before the morning.
The evening is the ending of the light here, and the
morning is the ending of the night j the evening is called
GneretfiicomGnsrabh mi/cere ^hzcji\^k it is partly day,
and partly night; and it is called crepufsulum^ from the
oldLatine word crepera, which fignifieth iuUud^ as
when vvce doubt whether it bee day or night, and it is
amidft betwixt day and night.
There is a twofold mid(Y, meiietas aquidiftantU^ (v
mehetASiHtcrffifitidnis'^ as the funne in the dayes of lo-
fhui is faid l^psmdu^on Gib can ^ and the moone m the val-
ley 0fA]aU». J0(b. 10. 1 3. The funne &ood South- weft
from thecampe oi/ojhua where it pitched at that time,
in A4akkedah asyegoe to Bethoron. Verf 10. which lay be-
twixt Gibeendi^A A\ildn. The funne in the South-weft
maketh three after noone, and yet the funneisftidto
ftand/>r the midft of heaven. Ferf 15. although it was
three hourespaft the meridional!, this was medietas t/u
terfofitton$6.
The ft cond is, medietas dqmdifiantia^ as when a thing
participateth equally of both the extreamesj now when
C cc 2 Gnerehh
Obj.
Anf»^
Sol novit occafum fu-
TIieor/0,
AIIcIic(ct}i!ngi conicf'^
ning thedeftruftion of*
rhe temple, wpre really
done and AOC mvf/ion«
O*-
The evening hach fan'
dr> ptriods«
which the citic was dcftroyed, and in which his mouth
was opened^ bccaufc there was three daycs journey \^^''
imxtlerf$falem^v{dBAbyl0j$ ^ where £^and he told him of the dedrudionpf thecitie^
which hee could not doe ia one nigkt being fuch a de-
fiance betwixt lerupiUm and MAbjlon. This text then
will afford no more butthis^in that day that the man
cfcapeth hee flaall come to thee, and tell thee of the di-
ftruftion of thccitic; and not this, that hee fliall come
the felfe fame day that he efcapeth.
Gen, 2^ . 2 3 . Le^b tfds brought to Idc^b tn the evetnng^
that is, in the night* othcrwifc /irieu in-
annoi^t. in CHarth,
The inconveniences
that nrould follow if
the Sabbath began at
any other time tiian af-
ter midnrgh:*
Why the Sibbirh cans
not begin at the light.
c
zo6
Exer citations DiVme. Qmmand.4.. L ib. i •
Why it cannot begin at
thffunnerettingo
therefore if the Sabbath began here with the lighr,then
their Sabbath fliould bcc twice as long in the fummer3
and none in the winter; therefore there muft be another
period at which the day beginoerbj than the light, or
therifingofthefunne.
Lafllyjthefettingofthe funHc cannot be the begin-
ning of the natural I day, for this is contrary to the order
of creation 5 as is faid before: therefore no man oaght to
invert the order of nature for the beginning of the day,
except God come in by his divine inftitution& change
itj as when hec brought the children oilfrae/ out of
Egypt in the evening, and inftituted the PalTovcr as a
meraor iail of that deliverance, he began that day at the
evening, which obfervation they kept from that night
in which they came out oi Egypt ^ untiilthat morning
when Chrift rofe againe from the dead.
The Evangelifts when they fpeakc of the morning
when Chrift rofe, they fpeake according to the recko-
ning of the Romans, and not according to the recko-
ning of the lewcs. The Icwes at this time had many
cuftomes of the Romans amongil: them, becaufe they
were fubjeci to them; the lewes divided their night in
three watches, the firft they called caput vigHiamm^ La-
ment. 2. i^. then they had the middle watch. //^^. 7. i^.
and the morning watch. ExoL 14. 14. But after the
manner of the Romans they divided their night into
foure watches , And bee came to them in the.fettrth
•watch. Marc, ^.48. So they dated their yeares accor-
ding to the reigae of the Princes, who reigned over
them, as luc,:}.i. !» the fifteenth yeare\of the reigne ef
Tiherm Csfir. So the Prophets often times doe reckon
by the heathen Kings. So when Alexander came to le-
rufdem^ they reckoned their times from his comming,
and tliey called it ^ta A/exdndri^^nd fo, t^rase/eucd-
darum Alexandra and fo here they followed the Ro-
mans
The E vangelifls fpeake
ofrhsdivifion of tke
day, according to the
Romans cemputation.
OftheSabhath,
\oy
mans in counting of their day. The Romans divided
their day anJp.i^luinto fixtcnc parts, the firft part was
cnlkd Di/f4culam^i Ortusfolts^l Ajcenfio diei^^ AntimC'
dlam diei^ 5 Meyed(es^6 Pomeridi^f^^umtemvui^l Declim-
tiodici^ %Occ^fus JolU^ gCrepA^culum^ iemonflr:ttion tojhowat lt>hat time the
day began In the creation.
The Romans divided
their da) and night into
fixttnc [^arts.
ride Rofm$ dHtfflffitda
feu
C^^Ls^LS^ - M""" withdraw it el? ^"^ ^"^^'ff
.^^^SSSS^i:- Zfchc .for ,hc i.ra (h,\\ -^T..*jaZBWJ»&.^ '?_
^U^\0
Ddd
EXERCTT.
o8
Exercitations ViVme. Comma)td.4.. Lib, i .
That the "firft borne
fliould have a tiouble
portion was both mo=
rall,;udicialljand cere-
moniall,
,Dtyin»7t,
EXERGITAT. IIL
Of the Morally Juduiall^ and CeremoniaU part
of the Sabbath day*
Commandement IV.
Nehem. 9. 14. And made ft knovp^e unto them thji holy
Sabbath^ a»d commandedft them precepts^ Jiatutes and
laweshythehdndofMofes thy fervant.
SOmeofii/^7?ilawcs arc both moral!, judicialland
ccremoniall. Example, to give a double portion to
thecldeft, there is fomething natural! in this law, to
give a double portion to the eldeft, becaufc he was his
fathers ftrcngth and firft bcgottcn;there wasfomethiBg
judicial! in this law, he muft have a double portion- be-
caufc hec was to roaimaine the prerogative of the firft
borne in i/r4^/: and there was foraething ceremoniall
in this law^as begot a double portion; becaufe hce was
a type of CWi%Who v?^ the firft borne AmQngjl many.
The judiciall part ofthelawceafethnow, bccaufe
thccomnjonwealth of jf'ae^ ftandcth not now: The
cercmoniallparcof the law is taken away, becaufethe
eldefl: now is not a typeef Chrift the firft borne; but
the morallpart of the law remaineth, that thecldell
fliciuldhavea double portion, bccaufe hce is his fathers
flrength.
So in the lawof the Sabbath there Js fomething w^-
ra/epfifttfvam^ the morall poiltive part of the lawj and.
fecondly;, fomething pfuvum divinum^ the divinepo-
fitive part of the law, and both thofe rcraaine ftill.
Thirdly,
of the Morally Indiciall^ and Ccremonuill (sr c.
209
Thirdly, there arc fomethings judiciall ia this law,
and f jmcthings ccrecnoniall, and thofe two are abro-
gated.
The moral! pofirive part of this law, and the divine
pofitive part doc fcmalne- the Schoolmen fay well,
CuUhs efi i Hatura^ medud a, lege^^ virtus agr/itU Culft^s
eftdnatuTA^ nature it fclfe teachetbus that there muft
be a time given to the fervicc cf God^andthlsis wr^/^
f^fflitivum^ rhemorallpofitivepartofthclaw. Remem-
ber tfjAt th$H keepe there^3\xt to kccpe the feventh day,
Moduf efl a lege^t\{\s was the divine pofitive partrbut the
fpiritof Godtcachcthustofanilificthc Sabbath , and
this is cgrdtia, from his grace.
This is the moral 1 fWDfitive part of the kw, to have a
time for the worfiiip of God^thereforcall people have
appointed a ccrtaine time for his worfliip,theiJ/^^«*-
mefarfs kecpe thefixtday of the wcekc; thelcwesthc
fevcnth^the Chriftians the firftdayj and the Indians the
fourth day.
The divine pofitive part of the law is to keepc it
within fevendaycsj this is the limitation of God him-
fclfe, for nature would not t^ach u^ to kccpe one of
feven^more then one of c»ght.
How can this law bind us more thananyothfrof
M^/judicialllawes^ feeing it is not the morall pofi-
tive part of the law?
This divine pofitive partbindethall men, becaufeit
was given to jJa»$ before his fall, and hee reprefentcd
all mankinde; therefore this divine pofitive law hath
a greater force to binde us, then other of Mcfcr pofi-
tive lawes which did binde oncly the lewcs in ludea.
It may be faid that ceremonies are changablc : but
this keeping of the Sabbath is a cereinonyj there-
fore &c.
Ceremonies of order appointed by the Church may
Ddd2 be
Wliat is maralf pofi'i-
^ftm in thcbabbacli.
What d't^$num poftth
Allpceple havcapoint:
ed a certainc tirre for
the wor^P of God .j
^^efi^
Thii divine pofitive
law bindcth us ftridtly, i
bccaufe it was given to
Adam before his fall.
O^,
J»/iv.
zio
Exer citations ViVtne. Command. 4.. Lib. i .
Ceremonies ot order
may be changed by the
Church.
The Morall divine na-
tural! part of the lavv
cannot bee revoked
without a ftainc of
Godsholinc/Ie,
The;aditiall part of
the Sabbath is the ca(e
of man and beaft.
The ceremoniall part
of this law of the Sab-
i)ath.
be changed, but this cannot be changed; for although
it be not tbenaturall part of the la\v,yet it hath the pro-
perties of the naturallpart; for that v^hich is the moral!
and divine natural! part of tlie law, cannot be revoked
vvithoutaftaincofchc Lords holincflfe, asthatadulte-
riefliould benofinnc; butthis circumfcriprion of the
day might be altered to the fourth or fifth day without
any ftaine of Gods holineflb^ yet becaufe it is the di-
vine pofitive part which God himfelfc hath fetdownc,
and gave to Adam before his fall^ therefore it cannot be
altered or clQangcd.
The judicial! part of this law is the eafc of man and
beaft. So in the feventhyeare the land was to reft for
the eafeofraan and beaft. Levit, 25. 6. fir the (I ranger
and for thyfervant ^r. The Lord had a fpcciail refped:
to his people as he was their governour, law-giver, and
captainc3///%.8*2 5. And they were Feadari^his fewers
who in a fpeciall manner held their land of him, and in
this refped efpecially^ hcegavc them tlieir judicial!
lawes.
The cercmoniall, part of this law confifted in the
manner how they kept their fabbatb^they had a double
fscrifice for it^rhcy might kindle no fire on it ^Exod, 3 5 .
3, They might dreffc no meat that day, they were li-
mited to a Sabbath daycs journeyjtheir Sabbath began
in the evening and ended in thcevenins. and it was a
*b
b5
Not to kindle fire on
the Sabbath was a cere.
monialUaw* i
type to them of all the benefits which they were to
receive in Chrifttocome.
. They might kindle no fire this day, this was a cere-
monial! part of their fervice^ and it feemeih but to
have continued as long as they were in the wilderncfte.
When Chrift wenttoeate bread in the houfe of one
of the chiefe Pharifees upon the Sabbath day^ Luc. 14,
I. is it probable that there was n© fire that day to
drcftc the meat:' Tlieir.S'abbath was a day of joy unto
them
of the Morally ludiciall^ and Ceremoniall ^
211
rhcnij and they laid afidc their fackcloth that day^ and
they had a fcaft that day^which was a part of their ce-
remoniall worfhipjW//^,io. ?,
Whether are wee as ftridly bound to kecpc the
Sabbath, as the levves were under the law?
Wee arc not fo ftriitly bound to the Ietter,as they
wereinthewilderneffe; for wee may kindle fire upon
theSabbathj and drclTe racate, providing that it be
done fobcrly, and without any hinderance to the di-
vine worfliip^if we confidcrafrer wards againc, how the
Sabbath ro them was a feaft, wee have not (uch a liber-
ty as that: for it was a part of their pedagogic under
the law. When they made a fcaft that day , it was a re-
membrance to tliem of the benefits which they were to
get in Chrifl: to come, and therefore that occafion ceaf-
ing,we are not bound to it; wee may faft upon the Sab-
bath,and humble our felves when occafion ferrcth: but
wee are more bound to the roorall reft than they wcre^
the Lord faith, /t?^/ 2. i^. Rent yo^r hearts And not your
garmentsiihc morall part of this lawbindeth us more
thcHitdidbindethe lewes., in'refpCiS: of the greater
mcafurcof knowledge whick wee have now -but the
literall part of the law did binde the lewes, but it doth
nor binde us^for they were to rent their cloathes as well
as their hearts in the day of humiliation.
They might go no further that day than a Sabbath
daycs journey^thcy meafured their iourney two waycs;
the firft wastheir common raealurejasd that was called
CibhrAth hodretz.^ dutaterra^ Gen. 35. i^. that is, as
much grvjund as a man might goe from morning to
brcakfaft, or from breakfaft to dinner j the Seventy
tranflateit ^-rTiyocTr^' t« ^VWpo^i^^tlaat is,as much ground
jasahorfe willrunrlcina carrearorafpurtrfofarrewas
[iih^i^m Betbleljcm and R^ma.- The feccnd meafure
their iourney^wMs the meafure for the Sabbath^
Ddd 3 which
iof
The Icwcs Sabbath was
a day of;o)'to ihcm,
The Sabbath a part of
the lewes pedagogic.
The Sabbath was a type
to the Icwcs of all the
benefits vvhich they
were to receive in
Chrift.
Wee are more boun^I
to the morall reft of
the SabbatJi than the
leweoweie.
What a Sabbath daycs
;ourney was,
duta terrA,
20%
How farre thelewfls
might goo upon the
Sabbath m Canaan,
This was ceremoniall
in the Sabbath to begin
at the evening. ^
What the Sabbath figni-
ficd alIegorically,trop©s
logically and anag©gi:
cally.
Exercitations Diyine. Command. 4. Lib. 1 .
which was as farre diftant as betwixc che utcermoft
tent andthc tabernacle, which was two thoufsnd cubits^
Jufh, 3.4. And this they called Tehhum SaUa^h, urwinus
Salfbathi'^znd fo they call it mil miliar e^ that iSjan IuUak
mile: The Syriack hath it, almoft feavea furlongst but
when they came to Cannan^ tbcy might goc as farre
upon the Sabbath as the fpacc betwixt their houfes
and their Synagogues, every mans houfe was not fo
nere the Synagogue as mount Olivet was to lerufaUm^^
thus much ground of two thoufand cubits kept ftill the
name of a Sabbath dayes journie, although they might
go further upon the Sabbath then two thoufand cubits.
Some doe hold that a Sabbath dayes journey after that
they came to Canaan was as much ground , as they
might goe after the evening facrificc was ended, but
this would be a very unccrtaine meafure of ground^ for
then it might be longer or ftorterj according to the
length or ftortneffe of the day.
' This was a part of the ccrcmoniall Sabbath to begin
at the evening, and etid at the evening, Nehem, i j .
I p. And it came tofaffe^ that when the gates pf lerufalem
began t$ he darkej^efere the Sabbath ^l commanded the gates
to bejhut.
Laftly, their Sabbath was a pledge to them of all the
benefits which they were to receive in Chrift to come;
in the allegoricall fignification, their Sabbath fignificd
to them Chrift refting in the gravcj in the tropologicall
fignificationj it fignifiedtothem their reft from their
fervilc works j and works of the flefh : and in the ana-
gogicall fignification, it fignificd to them their eter-
nal! reft.
But is notour Sabbath a type to us of our eternall
reft :'
It is an arbitrary type, but not a dcftinatc,type for all
types are ceafed now to usj wee may fay; as wee reft
this
of the Morally ludiciall, and Ceremomall <^(
215
this day for our labours^ fo we fliall reft one day in the
heavens from our finnes, butrbis isonelyanarbitMiie
type. So the head and the bouy are but arbitraric types
of Chrift and his Church: fo the fcavcn golden candlc-
dicVs. Rgvc/af> I. i^.arebutarbitrarietypcstothefca-
ven Churches in ^Jia^ and comparifons arc borrowed
trofTi thofe.
How fliall wee difcernc thofe things which are for-
bidden by a morall law, from thefc things which are
forbidden by a ceremonialUaw:'
That which is forbidden by a cercmoniall law is for-
biddenat onetime, and not at another. Example^ to
kindle fire upon the Sabbath is a ccremoniall law, be-
caufe it was forbidden to them only upon the Sabbath;
they might kindle fire at the Pafcha and the Pentecoft.
So abftinencc^rom leaven, was but a cercmeniall law,
becaufe it was forbidden only at the Pafcha^and not at
the reft of the feafts; but to buy and fell is forbidden in
all their three feafts; therefore it Is a morall precept,
they might buy nothing upon the day of the Paflbver,
therefore they bought all ncccfTaries the day before.
/oh. 13. 2 7. So that which is forbidden to fomc pcrfbns
and nor to all is a cercmoniall thing. Example, no Na-
ziret might drinke wine, and the Priert might not
drinke wine when he entred into the Congregation,but
other perfons might drinke wine, therefore it is but a
I ceremoniall law. SvAotih^^hcQ^Hcmdnmight aryy a
\ veffell through the temfh. Mirk Ai. i6.but out of that
I place, any man might carry a vcflcll, therefore it was
ibutacerccnonialllaw.
I The conclufion of this is/his law of the Sabbath hath
! fomething morailJudic\all,and fomething ceremonial!,
I therefore wee muft ftudy todiftinguiflb thofe three, that
i wee may know what p.irt of the commandement bind-
leth us perpetually in this precept.
EXER.CIT.
Qnefl,
jinf.
To know wVat thing?
are forbidden by « cerc^
moniaU, and what by*
morall Utv«
214
Exemtations DiVme, Command. 4 • Lib. 1
diss boauS'
Diet itHftiyTL good day
what.
r79ru
Cbcrit
Vi*r was a politicise
ceffatiun oncly.
C3^i3V tempui,
n^3 cefare.
r^3*^ quicfcere,
Oh.
EXERCITAT IIII.
Of the differ enuhent>ixt the S Math and other
feafldayes,
Commmdement II I L
Exad, 3 1, 15^; Tkefeaventh day is d Ubbath of Sab-
baths unto the Lord.
Flrft^thc Sabbath day differed from lom Tohh^z good
dayj Secondly , irdifFered froin Gmzerah.dtci inter-
diSi'^ Thirdly, from Mognad'tmiWix three great fcafts.
Firftj it differed from dtes bonm ^ a gefd day, i . Sam.
25.8* a good day ^ was a day wherein they race onely to
be merry, but they kept no religious exercifc that day;
The Chaldec paraphraft upon this raith,vvc are com-
manded to keepe the Sabbath and good dayes, that is,
the feafts;androt to goc above two thoufand cubits,
but good d^yes are not fb taken in the fcriptures as ap-
plied to tbeirfea'^s: but to a day for banqueting onciy.
And It was fifium fori^ non chori , as the fchoolcn[)en
fpeake^ fuch a feaft was that commemoration o^fnr^ it
was commanded by -^/^r^ft^^/ to bee kept in remem*
brance of the reft fro their enemies^ it is not called M^-
gned.Tj the reft of their feafts arejbut Tzemim tempM^ix
IS not calh-d a Sabbath-, it is faid there that they refted
from their enemies, the word is Nuah Jjut not Shabhath
torclt, but not to reft as on the Sabbath or on their
fca(K TiiedayesofPis^r were but a pohrickeccffation,
and they were good dayes, but not holy dayes.
But the lewes have a liturgic appointed for this day,
therefore it may fceme to be a holy day-, upon this day
thf y
of the difference betwixt the Sabbath and other feajls. 215
■ ■ ■ ' i— M^—
they read the bookc oiEjlher^ as may be fecnc in their
Calendar.
The liturgie was not appQintcd by Mordechd^ but
by the Icwcs afterward- thelcwcsatthis day upon the
fourececntli and fifteenth of Adar read the hiftory of
Ejlher^ and as often as mention is made oiHaman^ they
knocke upon the tabic of the Synagogue , as though
they would beat out his br^inesjjand they cry^curfcd be
Hamin^ but blcfled be kiordechAi-^ curfed be Zerejh^ but
blcffedbe£/)&^r.
Secondly, the Sabbath differed from GnAzereth^oi
dies inter Ji^i. Ml. 1. 1 3, they are called Qmzereth^ or
dies inter di5ii^ becaufe the hands of men were (hut up
at thcfe times from workej and thefe were kept when
fome great and heavy judgement of God was upon the
Church, Such was the faft of the fourth moneth when
lerufdem was taken, ler.19. 6. So the faft of the fift
monethjthe feaventh day> for the burning of the cem-
ple,tbis f aftj/^r, 5 1 . 1 2 . is faid to be kept the ninth day,it
fcemeth then that this faft was kept botlnhe dayes, for
the great defolation that was then; their third faft was
kept in the fcventh moneth Tifhri^ and this was for the
flaughcerofG'^^4//j^. 2. King. 25.25, Their fourth faft
was in their tenth moneth Tebheth^ when Nehchadne:^
s,ar huv fit /cru/a/em: theicGm'^reth were but occafio-
nail, and not perpctuallasthc Sabbath was, therefore
Z.ich, 8. 1 9^ The Lord promifed to turne thefe fafts into
joy and gladnt(re5arid into checrefull feafts.
Thirdly.thc Sabbath differed from the feftivall cjaies
called Aiogmdim,
The firft difference betwixt thofe feafts and the Sab-
bach w;!S this; thofe feafts had no ^^c^ji/.t or prepara-
tion going before them, but the Sabbath had ftill a pre-
paration going before it^ and it was called 'tt^^.^o.^^xt.v or
pervigilium Sahbatht.
Ecc
Anfw,
The Icwcs liajrgic upon
the daycs ciPttr wai
not appointed by iJor-
Vtde SchinUrum m
n"12fy(//c; interdict
The Sabbath differed
ff om Gn4^eref/f^
Gndi^^ereth o r diet intet*.
eitSlt were appointed to
he Iccpt for fome great
/adgement,
The Sabbathdiffercd
frona their gteat feafts.
The feafts had no'prcs
paraticn as the Sab-
bath had. ^
It
wt»»t|Wi'Wl*i II '-'IM.
.1 TJIHWC— — ^i
21
Ob.
t/ittfvf.
The'feftlvallt^ayejwere
transferred to the Sab-
baib^andnhj?
All t!ie facrificcs of
their fsafts gave way to
the Sabbath.
Talmftd tn traii^ He
f4fch4te.C4Ps%%
Exercitations Diijine. Command^^* Lib. i .
It may be faid, Ich, ig. 14. Jtvpas the preparation ta
thePaJfover-^ therefore the Paflbver had a preparation as
wellas the Sabbath.
It is called the preparation to thcPaffouer, becaufe
theSabbath & tbe Paflbver fell both togethefjand then
they transferred the Pafcha to the Sabbuth, and that is
called a great Sabbath. I^h. ip. 3 1. And the preparation
was then in rcfpcilofthe Sabbath, and not inrefpeifi
ofthefeftivallday; their other feafts bcfidcsthc Sab-
bath needed no preparation.
Secondly, the Sabbath and their feftivall daycs dif.
fcred in this, they ufed to transferre their fcftivalldayes
to the Sabbath, but the Sabbath flood immoveable,
aad could never be removed to any of their feafts: they
ufed,as the lewes fay/o transferretheir other holy daies
to the Sabbath, /r^/>/(fr okra dr fffcrtaos ^th^t is, becaufe
their nieates and dead bodies could not bee kept from
corruption two dayes together, and efpecially 'mTifri
anfwering to our Autumne: therefore they made the
feaft day a common day ^ and upon it they prepared
their meat and buried their dead, and they transferred
the religious cxercifes of tharday to the Sabbath.
So the facrifices of all thci^ feafts gave way to the
Sabbath 5 their dayly evening facrifice was killed at
eight of the clocke and an halfe, according to the lewcs
counting of their houres, that is, halfe an hourc before
three, and offered at the ninth houre and an halfc, that
is, halfc an houre after our three: but in the evening of
the Paflbver it was killed halfe an houre before feaven,
and offered halfe an houre before eight, that is, accor-
ding to our calculacion, it was killed halfe an houre af-
ter one, and offered halfe an houre after two of the
c'ockjand this rhey did that they might reft the evening
of the Sabbath.
Fourthly, the Sa-bbarh had a double facrifice ap-
_^^^^ pt^intcd
i Of the difference betwixt the Sdbath and other fujls.
2'7
pointed for ir, vi^hereas their fcafts haj their owne par-
ticular facrificcs.
rifely, the Sabbath was kept in the wildcrnelfe and
in the captivity, and he tha: brake the Sabbath in the
wildcrncffe, was ftoned to death, but thofc feafts were
not kept in the captivity, aed the PafTovcr but once
kept in the wildernefle, Num, ^. 5,
Laftly, the Sabbath and other fcftivall dayes differ
in this, the whole Wi^ckc tooke the denomination from
the Sabbath. Z/>r. 18. n.tfafi twice in the SMdth^th^iX
is, in the weekc. So jici. 13. 44. The Gentiles befought
thxt thefe W9rdi might be f reached u»to them^ \i^ ^crct^CaA^-
/Srt'rx, that is, inthc middle of the weckc.
The difference betwixt the Sabbath and the weeke
dayes was this, every Sabbath day they came to heare
the fcriptures, read and expounded. AdArc. i. 2 1 . Lnc.
4. 31. So A^. 14* 15. and 15, 21. but on the wcekc
dayes they met but occafionallyjas-^^?. 17.10. ^7.58,
2. They Jeeke mcedajly to knorp my WAyes: they fought
the Lord dayly, but the Sabbath day was the appoin-
ted time to feeke.
The conclufion of this is, the leweshad many Sab-
baths, and now wee have but one, and therefore wee
fliould be more careful! in obfcrving of itj nAm vii uni-
tAfirtior. For as a river divided into many ftreamcs
runneth the more flowly, and united into one runneth
the more ftrongly, fo theaffcilions fet upen raoc ob-
jcifts are not fo intended, as when they arc fee upon
one.
Ece 2
EXERCIT.
The Sabbath had a
double facrifice.
The Sabbath was kept
intUcWiUcrnclTc.
The whole weeke took
denominatioa from the
Sabbath*
The difft«Bce;tetwixt
the Sabbath and weeke
dajei.
Comlufi^M,
*' ■
■nian^ i^iiT
21
Exercitations Divine. Command*^* Lib. i .
God who inad« tlie
creature, hath cnfly
power to feparate it for
abolyufe.
S4mJificd4fo
HoiYthcLordisraid
to fanttjfis the Sabbath.
Time 15 ealled holy iav
properly.
EXERCITAX V-
Of the fanSlificatm oftheSahhatk
Commandement IIII.
Efay. 5 8. 1 3 • Jfdou turne away thyfo$t ficm the Sah^
batb^frcm dswg thy pleasure $n tny holy day^ and cali the
SabUfh d delight ^the holy of the Lord^ honourable ^a>2djh alt
honour him^ ^c. Then I mil caufe thee ride upon t>e high
f laces of the earthy and feed thee with the heritage oflucob,
GOD fanflifiethhis Sabbatb,and man fanvflifietbit,
God fan^ifieth the Sabbath becaufe he made it- he
that made the creature hath power to fandifie it, and
to feparate itfor a holy ufe: he that made the bread and
the wine may fct a new ftampe upon thefe creatures^
and appoint them for his facrament. So he that made
the dayes may feparate a day for his ewne ufe and fer-
vice, and this is confiitutivafan^ifcxUo\ hut wken man
is faid to fandlifie theSabbathjit is but invocativafanSi-
fcatio^ that isj he defires of God that grace, that he may
ian^ifie itjand keepc it holy.
Againe God is faid to fan^ifie ir. Eui* 20. 11, 1 gave
them my Sabbath to bee aftgne betwixt me and them^ that
they may know that I am the Lord who fancitjieth thetn-^ the
Lord fanftifieth this day when hcefindifieth man to
kcepc it holy. A man is faid to doe a thing when bein-
deavours to doe it, although he doe it not^ but the Lord
giveth a man grace and fandifies him.
The Lord is faid to fandifie the Sabbath, becaufe he
fcparateth it from a prophane ufe to a religious ufe*
time in it fclfe is not fandified, it is but numeru6 motm-^
and
OfthefanBification of the Scihba "h.
and it is called hvoly improperly oncly, bccaufc it is the
meafurc of holy adlions: fo the Angell faid to Sara^ I
will ret urne to thee at the time oflije» Gm. 1 8. 14. Time ia
itfclfcdorh not live, it is onclythe mcafure of living
things; fo the Sabbath is fandificd when it is made the
mcafure of holy anions. V\'orkes to be done that day,
are thcvvorkcs for the foukelpecially, all the wceke
\ongamans traveU is for his mouth. Ecclef, 6, 7, and the
Sabbath is for the foulc, a noble day Jnrefpc6i: of the
weekc dayes; and he that excrcifeth himfelfethat day as
he ought, is the Lords freeman.
There are fundry forts of people who fanciifie not
the Sabbath, ferae mockc the Sabbath and fcorne it.
Lament, i, 7. The adverfhriesfarv her^ anddidmeckeat
her S Maths, Augujitne[aiih ofSe^ieca, that he mocked
the lewesbecaule they fpent the feavench part of their
life in idlcneffe, and the heathen called the lewes Sal^^
hatar^.indcnCioa.
There is another fort of people who thinke the Sab'
bath a burden to them. Amos, 8. 6. ivhenvptUthencxv
moone begone^ that wee may fell corne*^ and the Sabbath ^that
we mayfei forth wheat}
There arc fomc who make the Sabbath their delight.
£/i;. 5 8, 1 5 Some kept the Sabbath of the golden calfc^
AarQn faid, T9 morrow isfafeafl to the Lord. Exod. 33.5.
and how ke-ptthcy this feaftc* They fate downe toeatand
to drtnke^ artd --ofe teplay^ Kerf 6. 0 thers keepe it as the
ox kcepctb the Sabbatb,they reft from labour^but they
ferve not the Lord that day, but they know not that
SablathaSud^ that intemall andfccret reft. There is a
third fort who begin the Sabbath, but continuenot in
the wortbip of God, they thinke that a part of it is fuffi-
ci.ntforGod, and they make it ^/c/w intercifum^^haUc
holy day, 2nd fome will abilaine from labour that day 5
but not from paftimc- butthefaodification of the Sab-
_____ Eee 3 bath
219
The Satbatli is the
BTiCafue of holy aftjons,
Some are mockers of
the Sabbath,
Some arc weary of the
Sabbath,
To/bme theSabSat^is
a d<^Iight.
Fhree forts ofmen who
doc not fandline the
Sabbath,
arcanum fiantum.
i^ftm
zzo
Exer Citations Divine. Qommand.^. Lib. i .
Jlc^Ubns proving abfki-
ncjicc tzom Ubour and
pa dime on theSabbaclj,
Redf I.
The Sabbath given to
Ad^tKj in which hce
might medicate upon
Go(i5V>otice.
The end of the Sabbath
li ndt rcA chiefly.
The Sabbath not ap«
pointed for paftinac.
batli fcquireth both abftirence from labour and pa^
time, and that for chcfe reafons.
The firft is taken from the inftitution of the Sabbath,
the Sabbath wasinftitutcd in innocency, when man
might have v/rcught without tedicufnes or fweat of his
browesj the Lord appointed not this reft for any wca-
rifomcneffe or vvantof recreation'jbut the Sabbath was
inftituted , that hec might have a day to meditate upon
Gods workes freely^in the wccke dayes he was drefliog
the garden which would have brought fomc diftra-
ciion to the minde^therefore the Lord ^ould have a day
fet a part for hirofelfe, that man might meditate upon
him and his workes: Now if Adam who had no finne
within him, or evil! example without him , nocwith-
ftandingofhiswell difpofed heart to Gods ftr vice had
need of a day- what need have wee then of a day who
are finnersc This argument fervcth againft thofe who
thinkc that the end of the Sabbath isjthat men may re-
frcfli cfaemfelves, this could not befall Addm becaufe he
was not weaiy^ reft I grant is commanded here,but it is
nd diud, for holincflfe, and not for gaming.
The fecond reafon is taken from the end of the infti-
tution, the negation of labour is the pofitionof holy-
ncfle and (andlificaion, the one is taken away that the
other may bee placed, but paftime and gaming after
publique fervice arc a let to the reft of this day, for it is
all alike holy. The Romans made a law ne quis Unam
Tarcntd evchent^ that none ftiould carric wooU out of
TArtntnm^ but fomc who carried flieepe out of TArtn^
ttm were punifhed as tranfgreflTors of the law; becaufe
they who carried out flicep carried out wog11:c^ quod
HnA ^iafrohtbetHT^td iddU vUfervemri nonpcteft^thzt
which is forbidden one way, we cannot come to it by
another way; to prophanc tfie Sabbath by workes is for-
bidden, therefore it is forbidden alfo to prophanc it by
paftime. No
OfthtfanElificatton of the Sabbath.
No time hath any inherent hoIincflTc in it, for rcafo-
nablc creatures areondy thcrubicaofhoIinefiTc^altars,
garments and vcfTels had a typicall holiReflCj this was
relative onely to rhe things fignificd by thcmjand net in
the things themfelvcsj time then muft bee called holy
improperly, becaufcitisthe meafureot bolyadions,
but partiracs and gaming cannot be called holy adions.
Thatwhich is mod large and moft permanent , is the
principall and elTcntiall part of the commandemenr.
But albeit Ddvid could not have acccflie to the h'jufe of
the Lord /s the fwallowcs and the fparrowes had to the
altar, yethee was bound to kccpe the Sabbath, and in
the captivitic rhey were bound to keepc this day holy,
as a man in prifon is bound to keepc it holy by private
exercifcs; therefore Chrift biddcth his Difciples fray
thit their flight he not on the sMdth, ^^r. 24.This argu-
ment raakcth againft tbofe who thinkc that wee are
bound te thinkc upon divine fervice no longer then we
ate in the Church.
Small workes are foibidden that day- was it not a
fmall thing togoe out at their doores in the morning
and to ftoopc downe and gather a little Manna betwixt
five and fixe of the clocke, yet the Lord faid5how long
will ycbreakemycommandements:' zn^Mary M^g-
ddcne would buy nothing for the annoynting of Chrift
untill the Sabbath was paft. Seeing then the Lord for-
biddeth fuch fmall things, we cannot fay that the Sab-
bath was inftitutcd for refreftiing of our wearied bo-
dies onley.
They fay that the funne fiiincth in forae places almoft
twenty and foure houres^ilialla nian keepc all this time
ho!y':'icisitt)poffible.
Put the cafe that we dwell under the pole where the
funne (l^iineth halfe a yrare, the Sabbath day is not to
bemeafured here by light and darkcneflc,but by the
revolution
221
Keaf, I .
Rcafonable cre^turei
arethcfiib/cftotholia
ncffc.
/?/.«/: 4-
K4 en arc bound tolceepe
the Sabbath by private
excrcifcs if they cannot
keeps it publikely.
Small wcHces are for-
bidden on the Sabbath.
2ZZ
E xer citations DiVine. Qommand.^. Lib. i .
Where the (iinnc fow
ncth long,the5ahbath
istefecmeafuredby the
revolution of it to the
fame point.
Conclufion^
Whetheristhisapre:
cept or pcrmillion.
revolution ol the funne to the fame point, in a part of
which time a man may flcepe andtak^his reft, ashce
that hath a night in that time.
The conclufion of this is, Godgivcthus fixe whole
dayes toourowneufc, therefore we fliould give him a
whole for his Sabbath, or elfe wee have t.vo meafurcs
in our baggc^a little to meet out with^and a great to re-
ceive in,which is abomination to the Lord.
EXERCITAX VL
That man is commanded to labour Jlxe dayes]
Commandement IV.
Exdd. 2 0. p. Sfxe dayes Jhalttheu Uheur and doe aR
tha$ thot$ haji to doe.
SIxe dayes jhalt thou labour*^ the Lord commandcth his
people to labour fixe dayes, this is not a per million
but a precept, it is not left arbitraric to them, asifhee
fhould fay. Ye may Mour^ but it is commanded, Te fhdH
labour fixe dayes. So A^. uii.One /l)al/k a mtneffe with
tuofhh refmreaion^ that is, I command him to bee a
witneflc,and not this way,it is free for bim to be a wit-
neflTe^ or he may be a witnefle.
Then it may bee faid that a man may not recreate
himfclfc upon the wccke dayes.
The fchoolemen fay well, that affirmative precepts
doe not fo ftraitly binde as negatives doe: Ajfmmtu
va Itgant femp/^r/edmnad/emper, negativa ligantfewper
&adjemper^. the affirmativesbindenotfimply without
intermifflon , but the negative precepts binde without
intermiflion. X^ey
MiVi is camynctnded to Ltbour fix cUyes
22J
They had their morning facrificewhen they entrcd r
to their workc, and their evening facrifice when they 1
ended their vvorkc: they gave God thcfirftpartofthe
day and the laft, although they were dayes appoint-
ed for woikc. And lob. 23.12, I have efleemed the
words ofhU month more then my nece(firy fiod . They
would not ooMt thisdutie for their n^cate, farreleffc
for their labour:& they divided the day in three parts,
the dtik ad teph/Ua^ oratmem; the kcond ad torahjegem-^
and the third ad ;^alacha,0pus lahhough they were dayes
appointed for vvorke,yet they gave the Lord his part of
them everyday.
Sfxe dayes [ba/t thou labour, God hath given man fixe
daycSjtherefore it is good reafon that hec give the Lord
one: heegavc^^^w; leave to eateofrhc fruit of all the
trees in paradife, except one; therefore hec fliould have
refcrved that one, for God. If the Lord had givcnbut
ODe day to man, and taken fixetohimfclfc^ yet he was
to obey; but now when hee hath given him fixe, and
taken but one to himfclfe, how can any man rcfufe to
give him this day?vvhat if the Lord hadcommandedthee
fome great thing rveuldejlmt thouh^ve done it} 2. King.
5. 13.
Sixe dayes flalt th&u^ tabounh^x thou mayft reft the
feventh,a man fliould alwaycs remember Gods fcrvice,
and make ic his laftand principallend.i. Cor. 10.31.
whether therefore jee eate or drinke^ or r^'hatfoeverjte iee^
doe all to the glory of God. He fliould be diligent in his cal-
ling upon the wecke dayes, that hee may reft upon the
Sabbath from the workes of his calling. Hee that is not
faitbfull in his calling,will never care to keepe the Sab-
bath; and he that keepeth the Sabbath will be dilifirent
in his calling : thofc two arc like the two cherubins
whofc faces looked one towards another.
There is a fpeciall note of remembrance fet before
Fff the
Thelewcs give a part
oftheworlce dayes to
the Lord*
Great rcaron that God
have one liay fcinghce
giyethijxccoaian.
To He dil'g^nt in their
calline^and to kecpe the
Sabbarb goe cogeth-r.
,^f■tt,»,'^^^^mte
2Z4
Extrcitatms J)iVtne, Command. 4,. Lib. i .
A man cannot feparate
a day ro maliC i: holy.
the Sabbath as a phylaftcry to caufe men to remember
it; and this isa part of the phylaftcry, Doe all that thou
hajltddoe: doe the workc of thy calling upon the weckc
dayes, that thou may ft kecpc the Sabbath.
Whether may a man fcparate a vvecke day for the
fervice ot God or not?
Levst. i>>.23, Whenatnanplanted a vineyard, the
Lord commanded that hec (hould not eate of the fruit
of itfor three yearcs, and all that time the trees (hould
be uncircumcifedj but the fourth yeare the fruit of it
fhould be holy unto the Lord, and in the fi ft yeare
they arc bidden profane their vineyards^that is^to turne
them to common ufes- there was no man might ufe
the fruit of the fourth yeare^ but .it was dedicated to
God, and in the fift yeare they v ere commanded to
make it common:ro no man may profane the Sabbath
appointed for Gods fcrvjce, fo neither may they fepa-
rate any of the reft of the dayes of the wccke> to make
them holy for Gods fervice as the Sabbath. Whcna
I man feparatcth a particular day for the worfliip of God,
it maketh it not holy5as the Sabbath xs.Seir the Cafuifl
fmh^Ecciefia p^0teft aMre d/es fe/los^ determi^atio dieiejl
a ']ure hum&no, ^ ccnfuctudopkrimumpotefl in \nre huma-
nojandificatio^fl a lege di'vim, the Church may abolifh
holydayfs, for the determination of them is but from
man.and cuflone prevaileth much in the lawescf menj
I but the fandlificarion of a day is from God: God onely
; may fan(5iine a Sabbath for himfelfe/^;^//// mn (flitter
\ frivAtahma: but it is numbered among fuch things as
I are common to al!,as the aire ard water; ^ quoddtvim
j \uri6 ep^ n»lli.u4 in hofiis f/?; therefore nan cannot fcpa-
j rate timeasGoddothforhis fervice, and ihcirfepara-
tion isbutcccafionalland alterable.
ThecoQclufjonof this is God hath given man fixe
daycs to labour and doc his ov^^ne worke^that hce may
kecpe
i ScJrMflifj,yi
Coftdtilionn
Ko li-'orketo be done upon the Sabbath
^^5
kccpc the Sabbath, and have Gods blcffing upon his
travels- he muft fccke a blcfling upon the Sabbath to all
his travels in the wceke diiycs. For Except the Lcrd bmld
the heufe^thej Itbour in vaiKe that butU it^ except the Lord
keepe the City y thewatchmAn watcheth batinviine* Pfdl.
1 27. So they bbour in vainc who worke all the weeke,
except the Lord bleffc their travels; and the Sabbath is
the day in which hee blefll th the works of his children.
He epenethhis h^nd Qvtiy d^y andfatufieth the de fire of
every living things Pfal. 144. 1 6. But hee hath another
ftorehoufc which heopenethto his children upon the
Sabbath.
EXERCITAT. VII.
Tslo worke to he done upon the Sabbath ,
Commandement. IV*
Exod.20, 10. I^ it thou jhalt not dee a»y worie^thcuxer
thyfonne^ nor thy daughter^ nor thy minfervant^ nor thy
waidfervant^ thj cattcU^ nor thy j\r Anger that is vithtto
thy gates .
THe interdiaion is here fer downe, nottobreakc
the Sabbath, firft the father is forbidden, the fonne
and the daughter, the manfci vane and the maidfcivant
who fliould religiovifly obfcrve it, and theftrangeris
forbidden that he fliould not give offence to others, and
thhdly the beaft that he Ihould not give an occafion to
worke that day.
Fit il ,the father of the family is forbidden to doe any
worke.Rcformarion muft begin at the head firft, as in a
. Ff fi kingdome
Reforoiatlofi muft be-
gio a: the head.
z6
Eocer citations 3)iyine. Command.4. Lib, i
In matters ofreligion
no difftTcnce betwixt
maU and frmile, bound .
or free.
kingdomcjat the king. Pfal.ioi. this is bis gate. So in a
M^giAt^tQ^zsin Ic(huac4p. 2/[*Iandmjhoufe will Jirve
the Lordi this is his gate. So the mafter ot'a private fa-
mily. i^5/?i before hee was a magiftrate fliould have
circumcifed his fonne. When reforntiation bcginncth at
the head, then the Scripture faith, SalvAUon is come to
thee and to thine houfey Luc. 19*9* becaufe they arethc
mc^anesto inftnid and informe their houfehold: and
evenasthebalme laid upon ^^r^;?/ head ran do wne to
the hemof his garment, ^/.I3 3. 2. So when the father
of a familieis religioiis,then religion defcendcthf rem
hioi to his children, to his nnanfervantjand to his maid-
fcrvanr.
iior thy fime^neatthy daughter^ thy matifervant nor thy
wAidfer'vmt. Obferve that in matters of religion there
is no difference betwixt bond and frcc^malcand female,
(j^/^/. 3.28. betwixt bond and free; therefore the fer-
vant payed the halfe fhekell as well as the mafter did,
Exod, 30i 15. betwixt male and female^ therefore the
daughters in C 15. the moftpart of thcfe were
fervants:
Neceffi^45 ^hed'ientU
nect(fi(ascoi{itoms ex -
Se'irusllh, 7* cap, iS.
7S[o worke to he done on the Sabbath,
fcrvantsrandwhydid NeieMtah comctk with thcm^ if
fcrvants weicnot bound to kcepc the Sabbath as well
as their maftcrsC
And the flrangcr that u ix^ithin thy gate^. There were
two forts of ftrangers araongft them^ tlie fiift was adve-
m ]uftitU^ and the fecond adveffaporu, Adv.na \v.ftitu
was he that was a profely tc and converted, and he was
cither Tp/^'^^^S^j ^"^^^^^V^^^i who was converted and had
dwelt long amongft themj iht/eventj tranflate it ^wf o/^of^
a pariflioner: Or Ger who was newly converted^ the Se*
venty tranflate him r^^^CiKVTA<;2i profclite.Such profclytes
were Anuna the lebffflte^J^riah the Hittitey Ebcd-melechy
Uthro and fuch. David raaketh mention of thefe ftran-
gerSjP/^/, 1 3 5. 19. Blejfe the Lordohoufe oflfyad: Blejp
the Lordo houfe ofAAron: Bleffe the Lord 0 houfe ofUviiyee
thatfeare the Lord hle^e the Lord', yee that feare the Lord,
that is^all ftrangers convcrted^and profclytes who were
joy ned to Jjrael and A^ron. Efay 65.3. Let not the fir An-
ger f Ay ^the Lord hath fepdr at ed met. They might cate the
paflTover with the reft of the ifraelites^Exod. 1 3. 48. and
of thefe ftrangers it is not meant here, for the charge is
diredly given to them as to the I/rae/ites, that they
iJiould do no manner of worke; but it is meant of that
ftranger that was ^ff'z^^w^/'^r/rf, fuch ftrangers as dwelt
amongft them occafionally, but were not convcrted,or
become Profely tes^ thofe were bound to reft from their
labours upon the Sabbath jthat they fhould not give of-
fence tc the people of God; Such were that mixed mul-
titude that came out of Egypt ^Exod. 12.38^ Num. 11.4.
And an hundred and fifty three thoufand and fixe hundreth
in Salomons time^ 2. Chron, 2.17. And thofe ftrangers^
^ifthey continued any while amongft thelcwes, they
j were to lc:rne the feven precepts of Noah-^ and this way
they were to be brought peece andpeeceto the truetb,
kmtill they came to be profely tes.
L * Fffg Now
227
A^^ena
rinfiU'}*$
X
Portm^
*^J| Extcrms
41
S trangers that Wfirft not
converted arc meant ,
here*
ExercitaHom 7) iVme, Command. 4. Lib. 1 .
The bcafl Is net the
pr >p'ir».ub;edcflhis
Uvv.
VVhythcbeaftfl-OuId
nocwoik;.
Comlujiorf^
Now the bead is commandctl to reft upon the Sab*
bnriijChe beaft here is not the proper fubje^ of this law ♦
The Schookmen hy viQW^qmndo finis pracepi partfCH-
Urtsdias cjl a re frdcepta in gcntrc^tunc non udit fub
praceptum: vVhcn the end of the particniar precept is
difierent from the geserall precept, then icfallethnot
under the gcncrall precept. The end of the law is, that
Godfhould be woribip^ d upon the Sabbath^the rcalon
why thcbeaft fliouldnotworkejisjbecaufeif the bcaft
fliouldworkcjthe roan mu ft worke with the beaft: the
Lord {mhiThgitfbslt not muzze the meuth of the oxe (yc.
hath Cod regard of oxen} 1 . Cor. p. 5. The Lord gave chi5
laWj-notfortheoxecaufe, but for manscaufe: fohere
when hee biddeth the beaft s reft upon the Sabbath, it is
not for the beafts fake, but for mans fakc; the beafts be-
caufe they have laboured for man all the weeke long,
theyfiiould reftj but this is a duty required in the fixt
Commandecnent, 7h mercifaU mm hathpitty upon
hiiheajt ^ Prov. 12,10 Piety is the fubjedof thefiift
tableland mercy oitbe fecond,
Theconclufion ofthisis,thatallmuft be within the
covenant from the higheft to the loweft none is except-
ed. D^/»r. 29. 10. Toujl and this day all ofyoH before the
LordfOHT God: j$ur captasnes of your tribes^ your eldtrs^
andpur officers .pith aH the men of ifrael^ jourltttleonts^
jcur wives y and the fir anger that U in thy campe^from the
h^wer of the rrocd unto the drawer of the water^ that thou
fhotildejl enter in covenant with the Urdthy God this day.
EXERCIT.
H hethcr the Sabbath ivas from the bernnnino^
229
EXERCITAT. VHI.
JFl^ether the Sabbath was from the begmningor not.
Commandement IV.
EX0d. 20. II, F0r in fixe dsj es the Lord, made heaven and
edrth^ the JeA and all that in them is^ and rejled the
( event h day.
WEhavefhewnevvhofhculd reft upon the Sab-
bath,the next thing to be confidcredjis^the rea-
fon why wee (liould red upon the Sabbath, bccaufe
Godreftcd froni all his workes^ the reafon why the
Icwes did kecpe the Sabbath upon the fevcnth day
from the creation, was, bccaufe God refted that day
from a II his ^vorkcs: which reafon bindeth not us Chri-
ftiansnow dircdlly, bccaufe God refted not from all
his workcs upon our Sabbath- but becaufe Chrift refted
from all his workes upon our Sabbath; triumphed over
death and h;^il,theref3re wee iTiould keepeir.
Ihc fev:^ty tianQate thefe words thus, Godrefied
f cm hifwrrkcF the i':xt day '^^nd they give the reafon why
theytra' fliceit ihefixtday, anJnotthe fevcnth, left
king Ptc/owie {hou\d have asked thenfi- did God worke
any thing upon the fevcnth day before hee refted? but
j it iliould nor be ti anflatcd,he refted from all his workcs
I qujtfcctt^ fed qn^fecerat^ that is, hee refted from all his
; workcs the Ic vc'nth day which he had made the fixt day,
jand where iris faid, he repedfromali his workes, icisto
1 be underftjod (as the Schoolcmcn fay) hecccafed 4»^
\vis fpeiUbus fcrjedk creandis^ fed nen ab tmferlc6fu\
when
The reafon why wee
Jccepethcfirftday of
the wcdcc.
Why the fcvcnty tran-s
flatcic, God refted the
fut day>
Godr«fted from CKfl-
tir.g of new landei tiui
arc ^>eife^»
t^
Exercitatiom DiVtm. Command. 4 • Lib.
pK Nutrlx ah
\q^ fidelemejje.
GoU8>verlbip«
Jn/Utuu nmpora.
I
Oy)0.
Albeit mar had ftcod
in in.,occPcy,yer,thcre
fliould have beene di-
ft4na»fie
that day afterward; this carrieth no probabilitie with it,
that God is faid fanftific it, bccaufe he was purpofed to
fanftifieicafter wards; for then he might be faid to fan-
difiethe mount Moriah when he created itjbccaufc af-
terwards lice was to build the temple there, and to fan-
'Ot'i^t th<^ Pafchaard the Pentecoft, becaufe afterwards
he was to appoint them for holy ufes.
The conclufion of this is, wee live not by examples^
but by rules,but Gods example was a rule to the lewes,
and Chrifls example lliould bee an example to us lo
Ggg 2 kecpc
??
Oh'y
Anfw.
rot J chUdrcn kept the
Sabbath,
PinetU in loium.
The Tan^ili cation of
the sabbath war not
Cct downe by way of
anticipation.
Conclf*[ii
i0».
254
Chrifttcachethbothby
vyord and deed.
The Sabbath is called
the Lords day ?mphatJ3
caliy.
j Things called the Lords
I rather then Chrifts.
Exercitations Divine. Comjfiandvj^^ Lib. i .
keep the Sabbath: God refted from the begiiining upon
that day, andtlielaw hathfirft refpeilto Adams Sdb-
batb, and not to Mefes Sabbath.
EXERCITAT- IX.
Of the change of the Sabhath t9 the fir jl daj of
the Meke*
Commandement. IV.
Revelat, r. lo. 1 rp^ in the Spirit on the Lords ddj.
CHnftwhcnherore he changed the lewifh Sabbath
Into his day, and called itche Lords day. Clirift
is fct downe as an example of iEniration tons, andhee
teachcth us two waycs^by his doing and by his teaching.
A6k 1. 1. of all that Iefu4 began both to doe and to teach.
The Apoftlcs followed him bccaufe hee rofe that day,
and kept that day: therefore they called it his day, lohn
ivasrdvffhed inthejpir/t^ iv th rVep^ xxjeio^y^'^y helcttechthe
article tm before ir, as if he would fay, that Lords day;
alldayes are the Lords daycs, burthisday is emphati-
cally called the Lords day- becaufe hee, as Lord of the
Sabbath, changed it: and Beafm Renanm commenting
upon TertHHtm obfervcth well, that it was the manner
in the Apoftlcs dayes, to call thiog* rather the Lords
' than Chrifts, as the Lords ffppcr^ the Lords taik^ ^o the
Lords day^^ becaufe he inftituted all thefe.
Secondly, chrijl hath ccafed from his cv:newdrkes^ as
God did from his, Heb, 4. 10.- Here fourc things arc to be
coafidered. Firft, God had a reft, and Chrifi had a reftj
God reflred after the creation, and Chrift refted after
the
Ofthe change of the Sabbath.
*?5
the redcmpiionj God rcftcd whcnhce bad roade the \
world, and Chrift rcftcd when he made the new world.
2 . Cor, 1 5 • 1 7. Old things arepafi away , tehold all things
drehcoTTjeneiv. Secondly, God is fc tier an example to
the lewcs in the crcation^^ by like confcquencc Chrift
rcfted that day from all his labours. So fliould Chri-
ftians reft upon this Sabbath from all their labours*
And this example of Chrift bindethChriftians as for-
cibly to keepe this Sabbath, as the example of God did
binde the lewcs to keepe their Sabbath.
Thirdly, the Apoftle i.Ccr. 16,2. commanded that
upon the firft day ofthe weckc a collection be made for
the Sainfs^and he fpsaketh of this day not as a new- day,
but as a day well knownc among the Chriftians- for
this epiPlc to the Corinthans was written in the fiftieth
and feaventh yearcof Chrift, that is, twenty three
yeares after his death.
The Lord changed the Prieft-hood from the firft
borne to the Lcviticall priefthood. So when the people
oil/raei came out oi Egypt ^ hee changed their account3
whereas before they reckoned from Tijhri^ now hee
commanded them to reckon from Nifin^ bccaufe of
the great benefit of their deliverance out of Egypt: So
now he will have the Sabbath to be reckoned iiom his
refurreSion, and not as the lewes reckoned.
Vponthis day the Lord created the heaven and the
earth ; this "day the Angels were created ^ this day the
Lord gave Manna to the jfraeiites^ this day the Spirit
came downe upon the Apoftles, and upon tWs day
circumcifion was iaftituted; as Chrjfoflome obfervethj
bccaufe Chnft who rofe this day v^as to circumcife
the heart.
When the Lord changed the Sabbath day , what
fort of change was this:
There are fourc forts of changes in religion
Gggg
Firft,
when
Go^s reft upon tfie "^ab.
bath, and Chrifti reft
upon his Sabbath com""
pared together,
The Apoftlcskcptthij
firft day cf the vyeeie.
MinynotabV things
done this day.
Onefl,
2^6
Exer citations Diyine. Qommand,4. Lib. i .
Fourc forti of changci
in religion*
The change oftJw
effeDCc,
The change of the
(Ute ef a thing.
The change of the ef-
fccDceinpart*
The change of the rites.
Comlufion.
Fou re memorable chan-
ges which Chrift made.
when cheefTcnce and fubftanceofrdigion is changed.
Secondly, when the ftatc of religion is changed: Third-
ly, when the cffcnce is changed in part; Fourthly,whcn
the rices in religion arc changed .
The firft change is when the cflence of religion is
chat}gcd, as when aTurk.e becomnactb a Chriftian, this
is as when a man is raifed from death to iifc.
The fecond change is, when the ftacc is changed , as
when Chrift changed the Sabbath into the Lords dayj
this is as when a boy becommeth a man.
The third change is, when the eflence is changed in
parr, as when one profefleth the truth,bat in fome point
he is hcrcticaljj hce is converted in this point, here the
efTence is charged in part; this is, as when a man who
is ficke becommcth whole.
The fourth change h^ when the rites arc changed,
this is like the change of a maisscloathes: the change
here of the Sabbath into the Lords day , was but a
change in the ftate and in the rites, but not in the ef-
fencCj- neither in the whole nor parr.
The condufion of this is; Chrift f^ho is Uri tfthe
sMdth. M4t. 12. 8. hath power to change the Sab-
bath.There are foure memorable changes which Chrift
made^ the firft is his miraculous change, as when hec
changed water into wine; the fecond was the changing
of the ordinances, he changed the ceremonies of the
law into the ^ofpell; and the Sabbath from the feaventh
day to the firft day of the weeke; the third is when he
changeth man from nature to grace; and the fourth is
when hee changcth men from grace to glory, and in all
thefeheegoeth from the more imperfcift to the more
f erfeia.
EXERCIT.
Workes ofnecejftty Violate not th Sabbath.
^?7
EXERCITAX X.
That fi>orkes ofnecejftty doe not Violate or profane
the Sabbath.
Commandement IIIL
M^t. 1 2 . 1 1 . }rhAt mart jhiU there be SPfpngft yea thdt
P)d have 0nefbeeft,anA ifitfai into a fit ufon the SibbAth
duy^WfU^fif Uy holdon it And lift itouti
ALthough the Lord hath difcharged fervilc workcs
to be done upon the Sabbath, yet he allowcth fuch
workes to bee done upon it which ferve for his owne
worfliip. To circumcifewasa fervile worke, yet bc-
caufc it fervcd for his worfhip. therefore he allowed it.
So the killing of beafts was a (crvile worke, yet bccaufc
It fcrved for bis worlhip the Lord approved it.
Secondly 5 workes of charity are the workes of the
Sabbath, as te cloath the naked and to feed the hungry,
yet all workes of charity are nor ro bee done that day,
efpccially fjch, qu£ foU intentme eperdntis ad mifertcor-
diAm dirignvtur. Example, a man upon the Sabbath
buildeth a bridge, this worke he propofcth to bimfelfe
as a w^rke of charity ^yct this is a fervile worke and may
not be done that day , but in cafe of great necefltcy.
Workesof necc/Iity may be done that day; there is
a double ncceflity , inevitable ncceillty, and contracted
neceiTity: Inevitable ncceffi^y is fuch that wee can no
wayes cfchew it, fee it, nor helpe it-, as when fire upon
a fuddaine comethupona hcufcon the Sabbath day^
this inevitable nccciTiry breakcth not the Sabbath. The
fecond fort of neceffity is a contra^ftcd nccelfity, when
men
God allovveth (uchfer*
vile workes as btlong
tftliis worihipto bee
done upon the Sabbach«
Workes of charity reay
be c^ one upon the Sab-
bath,
{In/vitMu
Inevitable TiccefTIty prot;
fanech not the 5abbath.
2^8
Prefent neccfl'ity profaa
ncth not the Sabbach^
cS-'A
Necefnfds mn hahet lei.
gtmfedfibi legem fA^tt,
Nm licet fumere latrum
ho: d$e^ ntjimera necef^
fit 04 c$£atjJiprtna}aU^
ter ob iucf um fiat tHnc
efi opmjer^'Ue»
Extreme neccflfity pros
faneth iK>t the Sabbath,
Tke comtnandcmcnt of
God the fiipct ior J brcac
keth not ths Sabbath.
THccafuifts grant too
much Iib?rty to the
peoplt in doing fervile
wotkes.
Exer Citations Diyine. (jmmmd.^. Lib. i J
men doc not difpofc of their affaires all the wecke long,
they draw upon thcmfelvcji a neccffity to breake the
Sabbath.
Againe J wee muft diftinguifh betwixt danger irami-
nentjand danger prcfent^ifthe danger be not imminent,
that fort of neceifity profaneth the Sabbath. Example,
the weather is like to bee flormy, therefore a man may
cut downe his come, or lead ic home upon the Sabbathj
this fort of neceifity brcaketh the Sabbath, but if the
danger bee prefent, that fort of ncceflity brcaketh not
the Sabbath. Example, if a floud fliould carry away
the cornc , in that cafe a man may goe and fave the
corne, and that neceifity doth not violate the Sabbath,
and in this cafe wee profane the Sabbath unleffewcc
profane it.
What if a pooretradefman cannot earne as much all
the wecke as will intertainc his wife and family, whe-
ther may he worke upon the Sabbath day to intertaine
them,orn©t^
There is a twofold neceifity, firft, a pinching nccefli-
ty, fccondIy,an extreme neceifity: if hee and his family
be onely pinched, for that fort of neceflity hee muft not
breake the Sabbachjbut if his neceifity be an extreamc
necelfity,then albeit he worke upon theSabbatb,hc pro-
faneth it not- but the Lord allowcth it.
As workes of neceflity profane not the Sabbath,
fo.the comraandement of the fuperior profaneth it not.
God commanded thelewes to doe no fervile worke
upon the Sabbath, yet hee commandeth them to com-
pare the walls of /^r/V^o feaven day es- here the lewcs
might fafely breake the Sabbath at the commande-
ment of their fuperior..
Servile workes are forbidden that day, but the Ro-
mifli Cafuifts grant too much liberty to the people in
teaching them what are fervile workes, and what are
not
Workes ofnecefttie ^ioUte not the Sabbath
*?9
r^dc Jt:,piUetdm de
nor.EximplCjthcy fay that win Jemills,rind water mills
may grind that day, bccaulc thpy require no greaC
worke, nor coilc or labour- bu: they lay, if a man
fliould grinde at a man-mill, that were a (ervile worke;
So tbcy hold that filLcs coming but once in the ycare,
as hcring, that it is lawful! for thcfiilicrstofiflithac
day: likcvvifc they hold that men may make merchan-
dife that day, providing that it be of things on which
accrtaine price is fet downe. So they held that
workcs of the mindearenotfervile workes, and that
they may be done on the Sabbath, if they be not bodi-
ly workcs; as a lawyer may informe his client: fofuch
workes as are common to the niafter with the f ervaat^
as to write^rhey hold them no fervilc workes.
The lewes were profane violarers of the Sabbath^as
we may fee in the dayes ofE/4y,and leremie^^^d fo con ^
rinucd on till the dayes of Nehcmiah-^ but afterward
they fell into another extremitie in the dayes of the
Macchdbes^ and then they became fuperftitiousobfcr-
vers of the Sabbath, i. Mdcch. 2. 7^6. They fled into d r/-
ty upon the Sabbath, neither threw they ft cms at them rvho
furfaed them-^hutfaid letusalldyeif$oHrinfiocencie*^ hea-
venand earth fhallteftifie for us^ thatyeepntusto itath
wrongfully. So they roje up againft them upon the Sabbath ^
and flew themnith their 'ccives an^ children^ to the num-
ber of a thoufand people, but Matthias vcrfe 41. made
this decjeCj If it fall out upon the Sabbath that our enemies
invade Hs^ -we will defend our felves that there may be a
people left upon the Sablath tokeepe the SMath.
Ph/lo inhis fecond bockeof thelife of ^^^y?i/aitb,
Sahbatttm quietem adferre^non t ant urn matJcipijs^fed etiam
arbortbnscir flirpibus. Therefore Matt, 12. and Luc. 6.
When the Difcipks pulled the eares of corne upon the
Sabbath^they faid, that the Difciples did that which was
not UixfuUupon the Sabbath. They would bury no body
I Hhh upon
SeyfHi dcfe/fist
Theruperftition cf the
lewes in keeping of the
Sjibbatii .
They 'would not fight
to defend them upon
theSabbach*
z^o
Exer citations ViVtne. Command./!^. Lib. i
TJicPharirccs extent in
fuperftitions obferving
of the Sabbath.
The precept.
The Pharifccs extent.
The precept.
The Pharife** extent.
Cjnejths ^pudEHeptium.
Tbe precept.
ThcPharifecf cxtsent.
Tbe Pha-rifees extent.
upon the Sabbath, therefore the body of Chrift was ta-
ken downc from the froffe before the funnefet. The
Lord commanded, ;^r. 17. that they fliould carrie no
burdens upon the Sabbaih, butthe Pharilics extended
it thus farre, that it was not lawfull for the fick man to
take up his bed upon the Sabbath. /^^,5.They might
make no journey upon the Sabbath, but the PharKics
extended it thus farre(as Origen teftifieth of thofe who
were called Dofith^i) that they would not (litre out of
the place where they fat upon the Sabbath^and Cynefi-
m rcporteth of a lew, who was at the helme of the (hip
before the Sabbath, but fo foone as die funne fet, hee
left the helme of the fhip and caft himfclfe along in
the fliip, and read all that night, and the day follow-
ing upon the booke of the law; and although they
threatened him with death, yet hee would not take the
helme in his hand to guide the fliip again • yet Chrift &
his Difciplcs went through the corn upon che Sabbath.
Workesofncceffitymaybedone that day, but the
lewes hoId,that they might not bury the dead that day^
this is a worke of piety, and oftentimes ofneceffity,
therefore it might be performed that day. Aphyfitian
may goe to vific his patient that day, and the mid-
wife may goe to heipe a woman in childbirth that day,
and a fmith may fnoea poft-horfc that day, providing
that hee be about the bufincfie that concerneth the
eftate.
The fupcrftitious lewes will fuffcr their beafts
to carry no more upon them then their haltar or bridlej
they will not faddle their horfc that day; whereas the
i'^/sr/y^w/'/i/^womandcfiredone oftheaffestobe made
ready, and a fervant to be fenr, that flicc might go? to
the man of God-her husband faid. Wherefore rvilt thon
goe to him to d^y^ it is neither new muone mr Sabbath.
2. X/Vj^. 4,2,2. 23, Itwastheircuftometodoefoonthe
Sabbath
Workes ofnecefitie nj'iolaU not the Sabbath.
241
The precept.
ThcPharifces txtent.
SchUhdrdutdcSdl^y^r:
tht ex T4U
The Pharifces extent.*
The Phariftcs exteat,^
Sabbath and new mooncs. Inthedaycs of Chriftthey
would have i>ullcd out their iliecpc or oxc out of a pit
uponthe Sabbath, M^tf, 12. u. but afterward they
would let the bcaft lye ftill until! the morrow; bur if it
was a marifli place or dcepe ditch wherein the bead was
in prefent danger, then they ufcdto hire fomc poorc
Chriftian for a trifle to pull out the bead for them.
They hold that it is not lawful! for the blindc to leane
upon a ftaffe that day, but for the lame it is lawfull; bc-
caufe the blindc may want theftaffe, but not the lame.
They teach, that ifa man be wounded a day before the
Sabbath,and the plaftcr be laid to his wound, bee may
fuflfcr the plafter that day to lye ftill at the woand,but if
be take it away,hc may not lay to a new plafter that day.
They hold that ifa flea bite a man that day, hee may
take iCjbut not kill it^S^ if a thorn pricke him in the f(>otc
that day,he may not pull it out. And laftjthey hold that
a Tailor maynot carry a needle^farre lefTe a fword.
Men runnc into extremities in religion , Peter
will not have Chrift to wafli hisfeete at thefirft, but
then he fallethinto the other extremitic, Notmyfeete
onelybutdlfomy hAnJsandniyhe.id, loh. 13. p. Soberc
they were profane breakers of the Sabbarh, and then
they became fuperftirious obfcrvers of it:but wefhould
keepe the golden racdiocririe, andfur^e neither to the
right hand nor to the left. Deut.^.j 2.
Theccnclufion of this is. The Sabbath was made for
mattjand not man for the Sabbatbjand therefore in nc-
ceiTity man is Lerd of the Sabbath ( albeit not the fu-
preme Lord) and may breake it.but hce muft take heed
that he draw nor on this neccfTirie^ for thenkefhallbe
anfwerabiC to him who is the great and fuprcme Lord
of the Sabbath, and fliall be holuen guilty asrranfgref-
forofhislaw.
SccGftdlVj if wee f2,ndifie the Lord in this life, wee
Hhh2 fhall
Men oftentimes run in-
to eJttreniiiKs in rcligis
on.
Conc/fifon, I
Conclujton,
24^
Exer citations ViVine. Command.^,. Lib. i ,
CfiHclf^Jton.it
Why they were put to
deathunder the law
who brake the Sabs
bath.
Why tlie Priefis daughc
tcr was burnt quicke*
^.
(hall keepe that etcrnall fabbath with him intheHea-
vcns;. thefan(5lificationof the Sabbath inthis life is but
the Sr ft fruits, and the full harvefl: fliall be in the life to
come. VViien the foundation of the fccond temple was
laid, a/l the people flxonted for ]oy^ Ezra 3. 1 1. In hope
that the temple fliould be finiflicd: fo if we lay the foun-
dation of the faniiifyingof the Sabbath in this life, wee
may rejoice, becaufc it fliall be finiflied in the life to
come.
Itisfaidofall the reft ofthedaycs, Theeveningand
the morning rrere the fir ft day^ thefecond day^fhe third day
^yc. but it is not faid^that the evening and the morning
were the feventk day; to put us in remembrance that
our Sabbath fhall bean etcrnall Sabbathjand never have
anend...
Ofthepmijhmentfor the hreach oftheSabhatk-
Thofe wh0 brake the Sabbath under the law were
to be put to death Exod.21. and Levit.z^. the reafon of
this was, becaufe their Sabbath was a pledge to them
ofall the benefits whichthey were to receive in Chrift
to come.So the priefts daughter was to beburnt quick
if fbc defiled her felfeby committing whoredome, the
reafon was becaufe her father was a type of Chrift to
come: if a preachers daughter now fliould commit
whoredome,fhee rtiQuld not be burnt quicke for it, be-
caufe her father is not a type now of Chrift to come;
I grant fhe fhouki be more feverely puniflied in rcfpeS
of heroffence,thanany other woman, the breach of the
Sabbath now is to be punillicd withdeath:butother-
vvayes at the magiftrates arbitremcnt. .
Why did they put him in priibn who gathered fttcks
upon the Sabbath, doubting whether he fhould be put
to death 05 not, feeing k expreffely Gonimands^fW.
21.
of the puni figment for the breach of the Sahbath.
2 1 . that he who brcaketh the Sabbath ihould be put to
death.
They knew not that this which fecmed but a fmall
fault to thcm,fliould be puniflied with death. Second-
ly , they knew not vrhat fort of death hce fhould be put
t03 and therefore they put him in prifon to know the
mindeoftheLord.
Domine T)euSj^(^U£cun(iue dixi de tuOyH^mf
cant ^ tun ft qua de meo^ ^
tu ignofce ^ tui.
243
^»Cr»^
Additions^
245
A VVITIOI^S.
Paa,
Vch a place of pointing wc have 2. 54w. 8. 1 3 . And \ The pointirg of pUccs
Tlie devill tempts E^uh
withchrce teajpiations,
Dividgoi him 4 name when hee returned fromfmittng \ " to be observed
the Sy'uns in the v alley of fait ^ being eight eene tho:fand\
mcn^ There was a great diftince bctwixc the valley of
fait and «y;/r/4, therefore the place muftbcrcadby the
dirtindion of the point Tarcha-Jje got him a name when he
returned fromSyria^ Here is thediftictioDj^nd he'flew
the eighteene thoufand men in the valley of fair, fuch
pointings as thcfe would be marked.
Fag, 55. 1.21*
I • hb. 2.16. For all that is in the rvorld^ the luJt of the
flefb^the lufi cfthe eyes^and the f ride oflife^ ii not of the fa-
ther ^hut of the rror/dttbcfc were the tcntations of the de-
vil! to Et^^^c?^/?. 3, Tktt^The treerr^goedforfoody this
was the Lufi of the fle^: then it wa^fleafknt to behold^ this
vj2iS>theluJioftheejes*^ andthirily^ ye JhaH be like gods^
this is the pride of life: and fo ye Qiali fet thcfe three in
the temptations which he uftd to tempt Chrift, Matt.
4. EttthcfsiidyCommandthatthefefloneshe made iread^
this was the /t/fi fifthefl^JJy.kcondly^heJherred him all th^
kingdoms oft he world and the glory of them, this was the
lufi of the eyes: i\\\id\y ^ when hee would have Chrift to
caflhimfelfe downc from the pinacle of the Temple,
and when hee faid. That the Lord would give his Ang%l$
charge over J3im^i\\\s was Thefrideofltfe.
Tag, 70 A, 6*
VVhatarcweetothinkeofthe Teraphsm which Mi-
cfil put in Davids bcd^ was this an idol or not?
If Jacob purged his houfc oiTeraphiw^ and would not
fuffer them^but buried them under an oake tree, would
David then that religious king (who purged his houfe
of
A>tCiv^
2^6
Additions:
ot other finnes, P/S/. loi.) have fufferedan idollin his
houfc- it was an image made .then in the firailitudc of a
man, and (hee put the goats hairc upon thehead of ir,
that it might rcfemble the haire of a man; it was fuch an
image as they carry at burials; the feventy trauflate it
The people at the giving
ofthcLaTv law no vis
fible nupe#
Idolaters are more ear-
neft in the fervice of
their Idols, than the
godlfinthe fetviceof
then Qod.
YMOTCLZli)
Pdg. 75./. 21.
Beut,^, 12. And the Lord fpake unt$ y&u cut pfthe
midB of the fire: ye heard the voice eft he rrords ^ but [aw no
fimilitude^onely ye hear da voice, hv\d when the Lord ap-
peared to them, he appeared in a cloud. Py^/. 1 8. 1 1.
The idols have great force to draw idolaters after
them. /
firraicies upon him, as hunger. P/aL 50, i. if i were
hungry i rrtll not tell thee. So co take our paffions as our
anger, greife, fadncflTc, furic, wrath, jcaloufie, and that
which feemcth to come nearer to our finfuU pafllons, as
to be ftovj^Td,Pf.iS,26.Wltffthefrowardthffu w^ltjhetv
tfjy/elfe frowar^.WhSLtfocvQx is fpoken ofGod^itisgood
in it fdtCjalthough it exceed and become finfull 10 us.
Pug. 150.1. 35.
Of Jeremiah ami Job curfin^ the day of their birlh.
npHcfe who hold that IcremUh finned notin thofe
-*- imprecations and curfeSalledgcfirft, xh^thremUh
before hee began to curfe^ he praiTed God. ler. 20. 1 2.
Stng unto the Lord^ ^r At ft ye the Lord ^ for he hath delive-
red the fiule of the foore from the PjAnd of evill doers, and
then hee addech. Cur fed bee the day wherein I rv4S borne:
this cannot bee a finfull curfing, Doth the fount Atne fend
fdrthat the fame j^laee/weetVTAter and bitter vpAter, lam,
3, II. Can out of the mouth proceed bo-^hbleiTingand
curfingc'
Secondly, whenhccufeththefe curfes, Godgiveth
himacomfortableanfwerjas Cap, i5iio. woe u me my
mother that thou haft borne me a man offtrife^ and a man of
eonuntion to the whole earth. The Lord anfwereih him .
Fcrf ri. p^erily it fhtll he well with thy remnant: vnily
I will caufe the enemie to entreat th:e well in the time of
evill, and inthetimeofaffliclion. Godfaith, it (hall bee
xcellwith thy remnant ^-xhat is, the reft of thy dayes.
And they that juftifie/^^ fay, that yJr ffavendaya
lob did hold his fcac4^ and then hee opened his mouth and
fpake-^ Cap, 1. 1. which phraf.' the fcripturc ufeth, when
men fpcakc deliberately and advifcdly. As-^^. 10. 34.
Then Peter opened his month r^y/dfaid,
lii :^ Secondly,
Godtaketh upon fcim
as it were our naturall
infiroiities aod our na'
turall paffions fgr our
capacity.
Some bring reafons to
prove that /erem/efin"
ncd notin curfing the
day of hu birth«
Somcfay that /"oi fin-
ned not in curfing the
day of his birth.
l^Z
additions.
To epC7$ the msuth and
fpe^ke^ in the fcripturcs
ii to fpialce deliberately
and wich idyicemene.
Afflir and M^ therefore |
it may fceine that thev fpake not here without finne,al.
though "the Lord par/'oncd them.
P^g.
Additions*
Pag. ipi.1.20.
fie mil not hold hfmguiltleff^c^xh^ii is, hce will punifti
hiin.
We pray dayly that God would pardon us the guilt
of our finnes, and there is no guilt that wc are more lia-
ble uato/han to the guilt of our idle fpecches and fwea-
ring.
Now that wee may bee freed of this guilt, wee rauft
confider firft, how God puniflieth this guilt; fccondly,
howhee pardoncth this guilt: hec puniflieth the guilt
when hec imputeth the finnc to the offender, he pardo-
ncth the guilt when he transfcrreth it upon another.
Whcnhetransferrcthit upon another, the finne re.
maincth, but the guilt is taken away- and fome call this
concupifcence which reraaineth , materiale in pecuto^
but that which is taken away is formile^ as the land-
marke caft out of the landjit ceafeth to be a land-marke
^ny morCj but it ceafeth not to be a ftone: and fomc fay
the guilt is taken from the pcrfon j although not from
thefinneitfelfe.
How can the fione be transferred upon an innocent
perfon to make him undergoe the punifliment^whois
not guilty :"
The innocent pcrfon bccaufe he^iveth his word for
the guilty, and willingly undergocth the puniflimeot
for him. F(d, i ip. 122. Spondefr$fervo tuo^ hefuretyf»r
thy fervant. So Heb, 7. 2 2 . [/(/^ niAde afurety of a better
Teftiment^ therefore he is punifhed for us.
And that we may take up this the better, marke how
a ludgc proceedeth either according to the rigour of
thelaWj or the mitigation of the law, or contrary to
the law, or above the law.
Accordmg to the rigour
of
the law, *^'hen he imputeth the guilt ro all* c^^ntrary to
the law, if hce fhould impure tkc guile to nonc^ accor-
ding to the mittigationof the law when hce (ptareth
fome
*5?
How Go J punltfictU
the guilt, and hovy ke
pardoncth iu
\VHat the iratcriall aud
what the foimall pare
infinn?.
Quefl.
Anf-w,
Chriftispunirhedfor
usjbscaufehe gave his
word for us*
V^oyM^ ludge procee-
deth in exccucing
juftice.
254
Additions,.
All tbafc Wis in Chrifts
cordeasnacion wag in
our ^^folucieii,
foiiie,but this is above the lavv^thac his Son lelus ChriiJ:
fliould undergoc the punifliment for us, this corameth
of the clemency of the high ludge.
David according to the law executed Icab^ contrary
to the law killed P^riJAh^ according to the mitrigation of
the law confined Shemi^ whereas he might have caufcd
himfo be executed^ zn^ Salomon o^xt of his clemency
h^i^p^LXQdAdcvijdh.
lefusChrift the juft^ in whofe mouth was found no
guile, who was a perfeft man in word, for our caufe was
condemned forblafphcmie^toabfolucus from the guilt
of that finnej for whatfoever was ia Cfarifts condenana-
tion, is in our abfolution .
Faults efcaped.
^H- ^- U'/oy t(iW4»x,r. Lamchs.p. lo. i.f%r Sural it *Sm'\[.p 14.
ij. forJobnr. Jofh.p. zi. 8./br G©^, r. goddcflc. p. 2g. ^j.r. they arc
bleflcdwho have God to. p. ?o. 17. for panair. pene.p. J4. 9. /or Tomes
r. Tyriis. p. 76. 55. r. is not terminus, p. loo. 1^. dele oncly. p. 118. ^.r.
fpokcnofGod. p. 13 c. i^.dcle if any of the parents &c. p. 157. 28. for
amongft. r. after/ p. 166. inthe margent dele, by his idoll. p. 166. 8. for
finne of another, r. (inner. 1 7 o . 1 1 . calleth himielfe into witnefie who is a-
men.p. 171. i^.delen9. 178. 20. r. he may vow other things without the
confent of the wife becaufe he ii her head. p. iSi.intbe jnargentfor tua. r.
mca.p4^. iSj.^o.r.evtry manis a living creature . 154. iji the margent iov
:|tt?B3 'nr.>nandforn^r.>n-
F1NI5,
i*i^ii»iiB^ ■ I Ml ■
EXPOSITION
OF THE
SECOND TABLE
OF THE
MORALL LAW.
Setdovvneby way of
EXERCITATIONS.
Wherein is contained an explana-
tion of divcrfe Quelliionsand Pofitions
for the right underftanding thereof.
Together with an explication of thsfe Scrip-
tures which depend upon^or belong unto every
one ohhc Commandcments,
All Which are cleared out of the originall languages, the
cuftomcs of the kvvcs, anJ the difrin(aions of the Schoolemcn.
-j"2:u; 'nvi'D mx^ ^^n> czD'nSxnmx
Bettm iffum revercre^ c^ fraccftAijia bbfervA^qniiihocefl totHmhominiS'
By idn Wecmfe^ Q?Uthocker in i'f^/A/ii^Preacher of Chrifts Gofpell.
LONDON,
Printed by T.C, for John BellamU, aftd are to be fold at his fhop at the
, figne of the three Gcldcii Ljcns in CorMehtH^ ncere the RojmU £^cbaHg€, 1632.
The Epi/ile Dedicatory i
noc written in your Law, becaufe this Law
was diredled to them after afpeciall manner,
and therefore they are called his people , hce
f:ame to his owne^ and his owne knew
him not. Thefc ceremoniall Lawes did not
binde other people, as they did the Jeft^es ^
therefore when JoW; came and preached to
thQNi?iea^ites^ he fpake nothing to them of
the ceremonies ofthe Law,- Co when Daniel
fpake to Nehuchadne:^^ry he fpake nothing of
the ceremoniall Law. Soy^hcnEUp^a Ipake
toNaamanthc Syria?tyhQ fipakcnot a word of
this Law to him. So when the Prophets
^ake to 'Tj/r^^vSj^o/ijand to the Nations round
about, they ipake nothing of thofe ceremo-
nies to them^thefe belonged only to thcjewes^
they are forbidden to eate things ftrangled^
or a beafl: that dyed of it felfe^ but yet the Ge«-
f/7f5mighteate of fiich. And here we may
markea difference betwixt circumcifionand
thereft of the ceremonies of the Law , for
many that were not of the Church of the
j£^«?f;ufed circumcifion, as EerodottisStrnbo^
and£/>/fi>tf?i/«^teftifie5 for circiimciiion was
given to Jbraham and his poftcrity, not onely
to^^r^Z/i^w^poft^rity who lived within the
Church, but to thofe alfo who came of
Jf^a^ly hf^u^ i\etUYah ^ZTC. and howfoever
thofe
loh, I. n^
7)eut,i^.ii,
The E^Jile Dedicatory.
Ko/ii.^-
mhaii.i.is
£p;;.4.i8=
^MC^.l^'
thofe did circumcife rather bylmication^than
for confcience^yetic was a law given to all
Abrahams pofteritie ; but the reft of the ccre^
monies did no wayes binde them ^ but the
morall part of this Law bindeth them all.
It was a gre-tt mercy of God , that when man
had fallen fro him^that he giveth him a Law
againe, and doth not fuffer him to wander as
a Lambe in a large pafture, and like an un-
tamed Heifer which knoweth not the Yoke^
and that one fhould not devour another^ as
theFiChesoftheSea^ but giveth him a Law
to hedge him io;, and keepe him within the
bounds. Man hath a threefold life^ his fpiri-
tuall lifC;, his naturall life, and his civill life .
the Lord in his Law had regard to all thefe
forts of lives . firft;,his fpiritualllife, which
is called the life of God, and hee taketh order
with this in the firft Table e Secondly , his
naturall life, that he be not killed , nor his
blood fhed • and thirdly , for his civill life^
I tbat he may have the meaftes to live comfor-
tably^which is called a mans life^in the Scrip-
ture. Other Lawes of Men are but concer-
ningcircumftances, and they are but the ap-
plication of this Law, to this or that particu-
lar peoplcjand they ftand not unraovcable^as •
this Law of God doth , but upon occafions
^ they
TO THE RIGHT
HpNORABLE, William
VI5COVNT OF 6^TERLiNE,LORD
Alexander of Jw^/T'oJy^principall Sccre*
wry for the Kingdomc ot ScotUnd^^vai. one
of his Majcftie* raoft Honourable Privy
Counccll of both the
Kuigdomcs .
T\}ght Honourable^
A L o M o N the wifeft King;,
writ three feveral books;,
and in thole three rcvcrall
books he taketh three fe-
verall Epithetes and Stiles
iintohimrelfe: in zhcTro-
a:€rhes he calicth himfclfe
j Salcmon the fonne ofDuVid^ King of J/^'^^el'^ In
Ecclefta/ies^hcc^Wcth himfelfe the Preacher;,
fonne o('DaVtdy King odtrtijalem . And in the
(^anttcleSy he calicth hiinhlfc Salomon onely. In
I the firft booke he givcth directions to
I a ? all
The E^ifile Dedicatory.
Levif. i7'io,
Ioh.8,17.
all mcn^ and as a King hec fpeakcth to all .
in hisfccondbooke, he as a Preacher fpea-
keth to prufalemhdow here^ he fpeakcth not
to all here as King of J/rael; In his third
bookc , he fpeakcth onely to the Church
above. So the Lord when hee giveth his
Lawes, he giveth fome Lawcs to all, as King
oftheNations/andfonieLawes he giveth to
thcje^es^his peculiar peoplc;, and the Gof.
pel he giveth as to the Church above ; the law
which he gave to all Nations , was the law
of Nature manifefled Co Jdarn before the fall^,
and this Law was repeated againe to iSlpah
in fevenPreeepSj as not to commit Idolatry,
Fornication^ to abflaine from things flrang*
led^ and from blood ^ thofe Lawes were
morall Precepts J I will fet my face againfl
him that eateth blood , this is not the cere-
moniallpart of the Law, but in deteflation
of cruelty it is forbidden to take a member
from a living creature, and to eate the blood
while the life is in it 3 but to eat things ftrang-
led;, or cold blood, was but the ceremoniall
part ; thirdly ^the Lord renued this fame Law
againe upon Mount Sinai^ to all Nations^ but
he added to it his judicial!/ and ceremoniall
Lawes, as peculiar to his people the Jef^es^
and in this refpeft it is called their Law, isit
not
The Efiflle Dedicatory,
(fhey may be altered and changed . there-
fore the 'Perfians .that made their Lawes
which could not be changed, incroached
too farre upon the Lord and his privi-
ledges^ and all other Lawes arc to be recti-
fied by. this Law, and the farther that they
goe from this^ they are the more imperfecft,-
Menfetthe Dyall by the Sunnc, and their
Watch by the Dyall ^ The Dyall commeth
neerer to the Sunnc than the Watch ^ Co
when men reduce their Lawes to this Law^
then they fet the Dyall to the Sunne, but
when they redlifie their Lawes by any o-
therLaw, iheyfetbut their Watch to their
Dyall. Many have written already upon
thofe Commandements , to whom we are
much beholden , and the Hehre'ii^es Proverbe
is true of them, nifi ipji cleValJcnt lapidem non
biventci fuiffet fuh eo hdc Margarita ^ but yet
there is fomething left to be cleared, and as
there was oyle enough fo long as there were
VefTels in the Widdowes houfe • So there
(hall be matter enough for all thofe who
are to intreate of this Sabjedl : and my in-
tention cfpeclally isheretoc-earc thefe things
out of the phrafe of the Originall Tongues,
and the cuffomes of the people of God, and
although there be things handled already
b by
'the Epijile Dedicatory.
by others fee dovvne here^ yet when yee find
thefethings^count them not as yrticam inter
myrtosy but as myrta inter myrtos^ for both come
from him^who is the Authour of Truth.
It may pleafe your Lordfliip to acceptrof
thele my Travels, as a fignification of the
honourable refped I carry to your Lordthip^,
whofe vertue and learning hath brought
you to this eminent place. Lacrtim writeth of
one QrateSy that beftowed his gifts very foo^
lifhly ; for he gave to his Flatterer tenne Ta*
lents, tohisWhorea Talent;, to his Cooke
tenAf/z^, tohisPhyfitiana Drachme, to his
Philofopher three halfe pennies,to his Coun-
Ccllorfumumjxnoakt'^ foolifli men value the
bafeft things at the higheft rate5and the high-
eft things at the bafefl rate 3 But I knoW;,my
Lord J that you weigh things in the balance of
theS'anduary;,and thinke more ofthofe hea«.
venly things , than ofthofe bafe and finfuU
pleafures, which the world are fo much ta»=
ken up with • The grace of God be with
your Lordfliip;, and keepe and preferve you
forever.
YourLordJhiifsinail
Cf^rijiian duties^
lohnWeemes.
A Table of the Contents of the
Exercitations in this
Bookc.
Fife Commandement.
EXERCITAT. I.
How the (econdTahle is like unto the fir If. Pag. i
EXERCITAT. II.
Oft he duties eft he wife to the husbxnd. i J
EXER.CITAT. HI.
Of the husbands duty to the wife. 2 0
EXERCITAT. IIII.
Of the the duty of children to their parents . 2 ^
EXERCITAT- V.
Of the parents duty to their children . 30
EXERCITAT- VI.
That parents P^ould corrdl their children* ^6
EXERCITAT. VIL
Ofthcprovifien for the eldefl . 3 9
EXERCITAT. VIII.
Oftheprcvifienfer the daughters, 45
EXERCITAT. IX.
Of the Impofitien of the name to the child. 50
EXERCITAT. X.
Oft he duty ofthefefvants to their Maflers. 5 3
EXERCITAT, XI.
The Makers duty t9 their Jervants, 6^
hi EXER-
The Contents.
EXERCITAT.XII.
Of the duties offHh]c6is to their King. 6%
EXERCITAT.XIII.
Of the fpirituiU fathers a»d the honor due to them^ 7 5
* EXERCITA T. XIIII.
of the Frornife mmxed 1 0 the fift CommAndemenS* 7P
Sixt Commandement>
VL
EXERCITAT.r.
Ofmurther in gcmraH,
exercitat.il
Ofun'juft anger 0r murther in the heart.
EXERCITAT. Ilf.
Of killing 0fAn Infant in the Mothers VJsmbe.
EXERCITAT. IIII.
Offelfe murther.
EXERCITAT. V,
Of cfuell murther
EXERCITAT.
Hm the Lordentjuireth f$r hl$^.
EXERCITAT. VIL
How A m^n may lawfully defend himfelfe, 1 1 3
EXERCITAT, VIII.
OfcAfudU (laughter and who roere to he admitted to the City
(^f refuge, 120
EXEXCITAT. IX,
whether the revenger of the blood vpas bound by the Lavp to
kill the man flayer ^ or was /r apermisfion onely. 12^
EXERCITAT. X.
why David A man of blood v^ as forbidden to build the Tern-
fie. 138
OftheorderoftheJtx4and/ez^enthCommindepHnt. 137
84
88
95
99
105
lOp
Com,
The Contents.
Seventh Commandement.
EXERCITAT. L
How Vile dfinnc adukety is. \ 3 ^
EXERCITAT. 11.
Oflhe Allurements ofthewhore t$ adultery ^andhoyo vilejlie
is being ccwj/dred with VPtfedowne. i a a
EXERCITAT. III.
The sdulterons eye is a motive to adultery . 1 47
EXERCITAT. IIII.
How the tongue hreakeththii ComwaHdemcm (fyfilthyJpCA'
ches,
I5i
162
EXERCITAT, V.
That the dresfing of the haire is a motive to ad»ltery^
EXERCITAT. VL
Ofvihortfh ApPdrrell,
EXERCITAT. VII.
{rVhat unclemeferfons ip^ere c Ailed dogges.
EXERCITAT, VIII.
whether David might marry Bcthfheba after that he had
eommittedadultery mtb her I 66
EXERCITAT, IX.
A^awji Fflygamie. 1 7 1
EXERCITAT, X.
Ofdivorft,
EXERCITAT.K r.
fJcw man andj^oman may Itve chdjlly i» holy wedUcke to-
gether. 1 84
Ofthepunijhmc»t of adultery 188
Eight Commandement.
EXERCITAT. I
OfihiftingeneraU.
2^0
EXER.
The Contents.
[ EXERCITAT. ir.
Vr bat theft is
192
f
EXERCITAT, III,
Ofopprefsi$»
1^7
' ^' EXERCITAT. HH,
of covered the fi
201
EXERCITAT, V.
Ofufury
204
EXERCITAT. VI.
OfSAcnledge.
213
1
1
EXERCITAT. VII.
1
That every man (hould have a Uvpfuttcallir^g.
218
EXERCITAT. VIII.
Of commutative ]uflice^
125
EXERCITAT.IX.
•
Ofdiftributive lupice.
25^
EXERCITAT. X.
OfRcfitution.
H^
Ninth Commandement.
1 EXERCITAT.I.
That A Judge may he a falfe vritnep.
355
EXERCITAT. II.
Again^ falfe mtneffes.
2(S3
EXERCITAT III.
Againft equivocatien.
370
EXERCITAT. IIII.
: AgAtnflLies.
281
1 Aether lacohmide a lye
284
ibid
whether David madi a lye^
EXERCITAT. V.
Agiind boafiwg ofourfehes.
287
Of the Phafffes bragge.
289
1
EXER
The Contents
EXERCITAT. VI.
Cfhyferbol'ckcff cedes in cxc((Je or defeiJ.
HXERCITAT. V 1 1.
jigawfl TMiling and backbit wg,
EXERCITAT. VIII.
A'^ainR mocktKg.
EXERCITAT. IX.
A gainfi flatten.
' EXERCITAT. X,
OfRtbkkes,
EXERCITAT. XI.
Uo'w A man (honld rule his fongu e.
Tenth Commandement.
2P4
302
325
EXERCITAT. L
Againft cencuPifcence. 2 2p
EXERCITAT. II.
That theTenthCommandenient is but ene^ and JIjohU not
bedi^Medintwo. 343
A Table of the places of
Scripture cleared in this Booke of the
explanation of the fecond Tabic of
the Cercmoniall Law.
CjemfU,
Cap,yer,pag,
2 24 20
5
5
1(5
21
7
Li5
8
35
8
10
3^
17
18
2I
20
II
3
8
P
I2
18
20
2J
28
2p
33
35
37
39
45
47
4i?
3^3
89
30
2p4
3<^
256
27P
'7
^3
59
80
32
51
^i
50
3>
220
I48
^3
27
44
Exodus,
4 25 52
II
21
22
2
5
10
IS
19
22
6
28
2P
<5
43
21
66
210
^7
117
7^
ihid.
17 lo pi
18 18 I72 f
19 3 24
20 p 25
25 25 48
2^m^,
II
22
16
2r
22
IT
I
10
II
IT
33
8
J 5
16
79
72
1 74
79
103
45
140
1 10
35 17
25
124
127
13
15
16
20
22
23
H
27
33
54
7
'3
18
19
19
8
15
19
I
16
9
2J
7
6
2^4
66
59
160
Ic4
55
205
180
*5
80
lolh.
21 ir
48
H 33
48
I
6
X4
Indg.
2 1^/^.
15
4
38
42
102
152
18
4^
3^
RMth
X 8' j8
3 9 21
4 U ^77
3
17
-5
I -Sam. '
2 ^ -iip
^7
4
li
10
^7
17
2(5
10
37
227
116
1^7
59
115
1 12
285
2
4
7
II
12
13
Sam.
1
II
I
25
3
^5
ir
95
III
21
185
King*
ThcTable of the Texts of Scriptures,
I Kirj£,
t ^5 4^
12 7 72
ij 7 325
20 15 2PJ
12 18 57
I<5 18 Ho
1 8 1 3 40
19 I7 19
31 21 37
24 3 IP7
6 ip8
31 II 188
13 I 61
3(5 14 34
41 I 31
6 I 223
7 ip ^9
9 H M4
12 27 195
14 13 8
16 3 325
6 *
17 2 4^
18 17 ipi
20 17 /^/^.
26 4 299
27 27 104
30 ij 18>
31 15 ^4
EccUf.
1 2 313
7 I 24?
17 83
10 1 69
2 25 184
32 159
3 5 89
5 8 i55
27 205
17 II 201
18 18 92
25 6 240
27 6 #^ii/.
^6 iS 38
50 20 334
%
1
2 Ktng.
2 9 41
3 37 43
4 8 24*
8 10 '271
11 ly 107
^7 17 55
2i 15 228
22 20 ?o7
10 10 ip7
H 4 ^94
*8 2(J 203
44 74
44 12 732
SI 4 268
5S 23 8;
77 iS 78
78 10 21
50 38
51 4
8r 5 64
82 J 70
86 I po
87 4 ^,3 1
104 II 230
116 1(5 i6(^
Up 6 4
^5; 28?
122 ip^:
139 15 84
Lament,
2 8 228
20 34
3 30 I'P
I 6^
4 II ^8
1^ 91
2 22 49
5 I 40
22 8 132
13 18 159
16 II f^l<^,
27 4 202
21 10 3<5
49 20 237
40 V 228
41 8 227
44 30 4
4 1 5
(5 231
6 13 17
10 7 72
20 I 160
Nehtm,
4 3 297
5 9 2
£faj.
2 4 118
18 164
3 l<) 161
4 I ^7
8 4 2(5
14 3 41
1(5 14 58
31 13 201
46 4 8r
47 ^ 58
55 5 39
65 20 81
c
I 10* 18
12 92
1 2 i^/
2 18 143
5 8 i^i^-
II 14^
26 141
Hofe4.
2 a 27
4 10 178
II 6 63
13 13 177
he/.
5 5 15^
26 80
9 26 ig6
The Table of the Texts of Scripture.
3 3 23?
6 19
3 3 tP7
8 I i(5o
4 18 5<^
7 25 158
37 14^
8 43 104
II 5I III
i5 Ip 23P
18 20 137
2 3<5 117
24 8 277
31 2
7 20 223
9 5 276
11 5 154
18 15
12 2 292
Amos,
1 3 20
11 12
2 9 295
3 4 28
8 5 232
ObAduL
7 12
2i 77
4 p 88
Zach.
3 I 347
8 P 3P
11 2 245
13 4 273
%Cor.
lok
6 29 225
13 33 14
15 ^2 175
21 2y 2P5
4 41 25p
8 15 210
CHaUc.
2 i6 181
3 2 197
8 213
14 240
12 14 11
^4/rf^
5 37 ^0(5
10 34 25i
24 26 233
I 10 283
3 3 152
5 28 149
3P 118
P 17 15
13 4 1
12 50 lo
23 ^ 75
7 10 25
10 ip 337
3 28 50
6 I 317
7 5 187
JEphef.
2 10 31
3 25 175
4 ^241
8 15 25
25 342
12 p il6
IP U9
13 3 ^
4 P po
14 2,p3
5 3 83
1 p j7
3 XI 89
16 222
P 63
2 p 151
3 2 38
17 2S2 -
Luc,
13; 21
;^ 50
I C*r.
10 10 16
CoUf
4 II 5^
The Table of the Texts orScrinMre,
I TiM»
3 3 f
Philem.
16 10
Heb.
6 6 281
16 ^p 207 »
12 i^ 3^
13 17 77
10 2
I hh.
I 3 2(^3
5 7 i^'^^
I Pet.
3 12 9I
2 Timet.
4 7 2pi
lude.
13 35
» 343
2 Pet.
2 3 71
19 y7
3 IJ 94
1(5 2(54-
^ 10 112
14 17 li6
21 15 »27
17 ^i<5
2 3 159
A Table of the Hebrew words
expounded in this bookc.
K
r-TSbn
154
cD'S^iy
34
DX
i6
ion
so pjy
^7
a'^^<
88
' }
1 nn:y •
22
aofx
2f5
r-iDK
6i
nn7
80
i 2f
^^7
'?D
i6
"i^^a
S9
ny^ap
227
mD2
9'
nroo
140
3-1
Hi
•^
an:
14^
c^
putat
57 CD^t^;ij
io5
tD3t:^
4?
10^
17
16^
204
56
n'oSiu^ 17
n
^sj
5>7
12
98
mnyi'n
161
D
p^D^
102
T
D^D^D
i55
n
n
16^
if
5>i
trnn
127
- 57
prn
24a
:iry
90
u^Dnn
197
Table of the Greckc words expounded
in this bookc*
^AlKt(T[J.Of
'Ar/jjeL\eJlQ'
'Aywr'^^cDiJO-
' Avto their
parents i^.coparedto Oltve
fUnts^i^^ te feare their pa^
rents 25, n$t to tefltfe a-
gatnji thcm^ ibid, t$ main-
taine them ^ 27, to have
their ccnjent in their war
rzage ibid , t6 kurie their
parents decently 28 , chil-
dren to he taught (?j degrees
52, ipohy called children of
afpanneibid^ foure forts of
children 39 , hov> chil-
dren dye an hundrtth y eere
old. 82
Chrift, whether he loved
his kin/men bejl 1 1 , hee
hcught the civ/ll rtght oj
things. 23^
Cid<^s, of refuge ^ rvhy
three on either fide of Jor-
dan I 25 3 nho were ptote-
[led in them^ and nho not
123. 124, Tschy appointed
i7 6j why the manflajer
fayed in It \ij^t»hatf ran-
gers were ad^iitted to it. u
bid.
Commandcments ^ re-
duced to two and to one i ,
greater affinity hetwixt the
hreach of feme than others
3, how they are dt^iftguifhed
50 , of the craer ofthefixt
ankfeventb 157, what fins
condemnedinthe tenth 331,
the tenth Commandement
not to be divided. 342
Concubine , differed
from the wife i ^e^rrhat due
to her ^ihidywhether foe was
A wife properly lyj ^jhe dif-
fer edf? em the whore, 178
Concupifcncc how ta*
ken 333, when condemned
in the tenth Commande-
ment. ^37*^ 39
Conflia betwixt the
fiefh and thefpint 359 com»
forts in i-his conflict. 341
Confcicncc,w^^/^ befupfli
ed. ibid
'DtQrCjpf^tfor love and
fub]eSiion 18, ahfolute de^
fires without finne granted
112 5 attributed to the eye,
348
Devil] 3 how he yid^eth
ofthefmms and good deeds
of Qods children , ^i6
Digamy , of two forts^
174
V>i^\m\x\movi,whenH ts
afinne. 273
Divorce, 17. the bill of
divorce called the bill of di
minution^ihidyhow it tVits
written iS 2 ^ who gave it.
Dog, a filthy creature
1(^3 -j Tpho are called dogs.
1^4
T>(dmvi\\OTiyiwofold^ 95?
Elijah, what double por-
tion he rec^^ired. 4 1
Eleazer, why he refused
toeatefmntsflifh, 5
Equivocarion, twofold,
tyi, logic aU equivdcattcn
w/^en lanifull ihid^rvhen un-
law fad, 272
\:y^^ A motive to adult C"
ry 147, de fires attrtluted
to the eye 148, the eye an
cccafon
The AJpLibeticall Table.
} cccafioHto (inm, ibid,Tr^'7
mcfi hive pluckt out that
I VdCc.paffor afigcr, p r
Family, fftndry combt-
fiitions in the family 1 5 j /4-
ktn three ivayes 41 , hw the
Undintheftmiie Aivtded.
43
Father, the nxme father
tAkcndiverfl) 75^ given to
teachers, 5 1
Flatterer, a Preacher a
dangerous ^uterer , 313
Garment, tofprcad the
Up ef the garment nhat^^ I
God correBcth in love 3 6
moderateth his correElions
Ij^hisrodpafstth over Lis
children 385 he enquireth
fir bloody andpunffhetb it;,
I op, he fearchethior blood
to the firfl invent er 110,
hi» he revlgetb it 1 1 i^icw
he dwelt dmong the jfr adits
134, how he judgeth eft be
finnes ofhU c hilar en . 6 6,
Goods 3 hojv divided tn
ifraeL 41
Gdikjtvofold. 335
H
Hahits^of three forts, 3 3 p
Hairc, afourefoldufeof
it 1 5 J. ahuJedfoiiro'Wi'jes,
154
Hand, ajhuthandyXchat
Handmaid, rcbit meant
by thef^nne of thine hand-
7KM!d, 5 6
Head , the properties of
it 22. hoary hoad put for
wife dome. 81
Heathen , carried great
reverence to their Temples^
108 , they nfed their fer-
vants hardly. ^4
Heart J the caufe of fmise
145,4 hard taske ts keefe it
artght. ibid
Hcrctrixcs, in Ifrael to
mary tn their orone tribes^
^-j^ and why. 4^
Husband, ^/.r duty tohi4
roife^ howexpreffed 20^ he
owed five things to her 21.
hi it her head. 22
Hyperboles , in exceffe
or defeiJ 299, /> tohatfenfe
the Scriptures admit hyper-
bolees 294, vphen a jpeeck
is an kyferbole^ and when
not in the Scripture^ 296
d I
The Alphabeticall Tabli
lacoh, whether he finned
i» 6uyf»g the hirthright^
235 3 wheiher he made a
lye. 278
levves , hox9 they taught
their children 3 2 , what
queftions they propmnded t$
theprojtlytes.^ ibid
Ignorance, twofold 121^
to dee A thing of ignorance or
ignordntly^ ibid, what ig-
norance excufcth A many
X23
Image, of God how in the
foule^edy , and bloody 8(5,
S7
Inhnt, cruelty to tt kiU in
the mothers womhe o^^-uhy
inf&ms borne in the fe^oenth
rnoneth live^&nd not if9 the
eight,. ibid
Iuheritancejm^4^ meant
by inheritance 48, it came
not to wo'fTicn that were
married in 4mther tribe. 4p
Inftrument, /jp<>/5/^. 7^
Ifracliccs, why caHedthc
fonneso/Mofesand Mr on
Jydge 5 h6w to proceed
1 5 6, not to judge rafhiy 1 5 7
not to accept per/ens. 1 5 a
K
Kill a man killeth three
rvayes^ 122 , ivhat a man
mufi doe before he killlor bee
k tiled. 116
King, heathen Kings cal-
led after their Gods 5 2 ^
Kings to ha've their due
fides 6^ 5, homage io bee
given to them 6$^ rthat he-
nor due to them 70, hotv the
King isfub]eciSo the Uw.y/\
Lampcs,pe light.
Land, what lands might
be fold in Ifrael^ and what
not 4S , no land typcally
holy now. 83
h^ss^^human lawes when
to be obeyed *j%^ nhen they
bindthe confcience j$Jawes
definitive and permisfive
1 74^ twofold end of the law
Liers, of three forts, 1%^,
Ly es^tn words or figMs^
273.274^ tbreeforts ejlyts.
282
Life^W^ life a blesfmg 8,
how thifrof/i^fe of l^^nghfc
isfumd %iy the wicked
cut
/
The Alpli:ibcticall Table.
mtfhort their life 83, life
taken f on mantenAnce of the
life lo^.andforthejpiritu-
all life ^ ibid
L\2,ht, put for p§J!erity^Zi
Line fsrvedf^r buildings
Z2jjthe lifje of defoUtion^
what,^ 228
LowQ^ffiritudlove what
'j^Uve twofold 16^ a man
iovethhimfelfc three wxjes
7, wieked man lovcth not
himfdfe 8 motives to love
6ur neigh hoar 10, whfimwe
jJoould love bejl, ibid ^to love
QurneighvoHt by degrees n,
the n'feafurecf ear love 14,
Uvc betwixt the inhere and
i the hurbt not permanent,
187
Luft, called burning ,1 84
M
Magiilrats ^ of two forts
225, magi fir acy how a di-
vine and humane ordinance
7I5 in what cafe a priviite
man is a magijirate, 1 1 -^
Mammon, why called
Mdmmcn of unriqhteouf
nefe^-^^ how menmaketo
thcnfelves friends of it^
Man^ made to Gods image
S^^the care that God had of
ths life efman 8 5 ^ cfinfide^
red fixe irayes 1133 foure
forts of men, 2ro
Maftcf s 5 dr4tj to thetr
fervants , ^3, to tnfiru^i
them ibid, not to corre^
them with rigour 6^^^ to re-
ward their Jer'vmts 66^
motives to move mafiers
toperforme duty to fervants
6q,6%
Meafure , threefdd 8
meafures cabled the Lords
tvorke 215, naturall or by
infiitution 1^6 ^ meafures
taken from the body of man,
ibid
Miriam, whjpUced be-
fore Aaron, 1 61
WlockQ^when lavofull/ind
when not. 3^4)30 5
Modefty , in appareU 1 5 ^,
modelij offpeech, 1 5 1
hAoks ffpeaketh of God
in the feminine gender 88,
hee rvas ignorant offourt
c^ifes. 258
Mother, why put before
the father. 24
Murther, the degrees oftt
%%^no manfreefremptwifi)^
mtntfor murther^ ihid^why
pttt before aaultery 137,
felfe murther Contrary to na-'
d2 ture
tun ioo ,
gtiHt^offeife murther
N
The AlphabeticallTable,
mus he^fis ip^, thtir mcr
\ 04 cilefft deAlwg , 200
Ornaments, rrkaf Uw^
full 1 5 83 v:ho mA) vicare or-
\f7dmera$ i5p, $Ynaments
■'N^rne , the fathers part | uniavcffdL i i' i
t$"jr^pofe the rmme to the j. O'f^ixihioow Jhcw taken,
, ^^//^ 50, v:her^ the mother \ ' 21
{ gave the name 5 i j tr/^'^r
nAYnes mdy bee hnpcfid to
children^ and xvhAt mt 5 2 5
Kotte dclaj to give a mtne
to the child, ibid
Narurey^fi^/i helpefrvm
A7t0 I I 5
Keceffity, twofold 27,
120.
Neighbour, ^^n? f^ii:^^;
jrAi? are^ur pteighboi^rs
ibid
^S
O
OakeSj fjeat r/jen why
called 0. ikes, 245
Obedience, twef^ld 74
I difference betmxi it and
fub)€cimi 73 3 obligation
four e f old » 6j
One, A thing is faid to
be one nvs wayes Jwo thir^gi
[aid to be one j cure v^aya,
20
OpprefTors, caUed hun-
ters IP 8, eompAred to rave-
Pa pills , argument to
prove vt;riafIjWK'e . 94
Parents 5 dsity to thar
chtldren ^o^to inflru^l them
3 \ 3 hovo they prolong their
dayes, 80
Pa ft or s, called fathers J 6
what honor dne to tbem^ibid
maintenance due to them*
9%
Per jiiriej rrhether a grea-
ter jmr^e than r/iurthtr, 6
Perfon^ t^ken diverjly,
25P
Pharaoh, vphj hefuffered
not lofeph to touch his meat,
520
V\hx, rrhyhee killed the
GAtiU^m 105 5 his cruelty.
107
Polvgannie, ccntrary t6
the Uw 173, rrhet^-er tt v:^ai
f$rmcatiQn or adultery. 174
Vooit^LordsofcHrgoodis j
in V
The Alphabetical! Table.
inriciejsity ipj, called Gods
people 199 Jo give to them
in xct/edvme i\i ^ to what
foo^c ^e mttjl give . 244
PoiTion, doubU portion
wfjat 4 1 , hew] the elde^ got
the ieui'U portion, ibid
Prclcription, trhat 194
nhcH lands did prefer the ^ i-
bid^ n:hAt to be rejiored in
lands Tvithin pre/cription,
24P
Prophets, called the mett
of God. yj
R
Rnca, nh'j not interpre-
ted, 91
Rcbuke^yJ^r reprove.
Rchabircs, 4;^ ^a:4w/>/^ i?/
ohedia^ce. 2 6
R^£ug<^^ fee Cities,
Reprove, ''^z>hat Jinnes a
Preicher is to reprove 31^,
how to reprove ihefifine of a
n,ttion ibid , the ttme ofre-
prcofe ^i^.the end of re-
proofe. 524
RcilinKion5 7?/^4/ 2^6 Jt \
difftreth from [attsf&aton
247, /& is made 2 48,
horrttJS mjidero the dedd^
250, the meafnre cf it 2 5 1 ^
U whom it is to he mdde.-i ^ 3
Revenger, of the hlccd ]
might take no Jat is fail ion
from the man flay ir 130,
rvhen he might kilitht man-
flayer. 131
Righr, tmfold 190, the
ground cfcivilLandfptr/tu -
allr/ght 257, tphether the
veickedh'tve a civtH right
to things, ibid
Kob^oreatin'ji^rieto rob
Cod. 2 1 3
liodcs^ of men what, 38
Sacrilcdge, rrhat 2 13,
vrhcther a greater fmne now
than under the law, 218
S^mpfon^j ty^e ofchrtfl
I o 2 5 he die dm the favour
of God, 105
Salomon, htnvthe onelj
fonm of his mother i o, com^
pared rvilh the Lilly, n 7
Sci iprurcs,/?/4ri'i of an-
ticipation tn the Scyiptures,
293
Scgub, how he had cities
tn the tribe of Mcnajfeth, 4 9
Sell , when thii-^gs may
be fold at a higher rfte 252,
what things canmt Veefold,
Servants, fundry forts of
d 3 frva/its
The Alphabetical! Table
fervAfits 5 S.fervmts who |
fled for rdigioff to bee prote-
(J?^ibid, foure forts offer-
vAKts among t he ler^es 57,
fervants called their 'Ma-
ftersfeet <^g^iheytooke their
dcmmimtier^ from their
Maflers ibidjTr/^^ they are j
free from their ISAafersfer- \
vice ^o, tshethtr they might
pleddmth their Makers 6\
their fidelity ibid, their
diligence 6i , h9Vif afervMit
rcaspainted, ibid
Service^ how taken. 73
Scrvitudc^y?;^ the ground
of it 545 rvhen it hegm ibid,
whether contrary to the law
of nature ibid, whether it
may ft and with Chrijlian
liberty ^'^^fervitude of the
pojlerity of Ha.m mitigated
Signes twofold 278, reali
^ verbal ftgnes differ, 2jp
Sinnc^fme fins a breach
of all the Commandtments
45 finne faffed by or forgi-
"ven 1 7 6^ finne taken diver •
^3^2, how vcniall 355,
35^, the fourth fnne oflu-
da, IfacI, ^c^ ivhjt 3 1 ^5
finne when exaggerated by
hiding it loS^boiv itfndeth
oHtaman, 112
Sinners, ebftinate weake
andfibtileMwtcibe repro--
ved' 318
Sifter, what meant by
filter. 171
Sonne, the priviledges
oft be eldefi fenne . 40
S
Obi
AnfWs
Who are our ncigha
b*urs«
The Pharifecs tooke
this word neighbaup
for their friends.
Ncij;hboUr foractlrafi
is taken for our dcareft
frienc?,an€l fomctime for
onradvcrfary.
If wee make an cquaUcomparifon.thcn perjury will
be found a greater fiRne then murther; buc if a roan
through feare perjure hirafclfe , and with a high hand
kill hisneighbour^ then naurther is a greater finne then
perjury; but comparing the greateft with the greateftj
iittd the leaft with the leaft, then perjury is a greater fiB
then murther.
To fwearc the truth is not fo good an ad as ro fave*a
mans life; therefore it might feemc that per jury is not
fogreat a finne as murther is.
To fweare the truth for the glory of God ^v^ an ad of
religion^but to favca mans life^is but an aft ofcharitic:
fo making an cquall comparifon, the breach of the
Commandcmems in the firft table liiall bee found
alwayes greater then the breach of the fccond.
Thoufhdt love thy neigUour as thyjelfc* Chrift (hew-
eth who are ourncighbours, Li^c. lo.Hee is thebeft
neighbour who loveth beft; feme contrad this word
neighbour very neare, for vicinns^ox their doorc neigh-
ho\xx^froxim$fis mibi ratione leci^^preximm tnem YAtiont
dffe^/o;ju '^others take neighbour only for their friends,
and wellwillers^and hence the Pharifecs gathered, that
they might hare their enemies: but the Apoftle^^^w. 13,
3/extcndeth it to all men calling our neighbour -^v ln^v
any man whofoever if hfc hecurflefh^ Efaj 41. Qvottr
bloody j4c1^ 1 7. When Mofes faw two Ifraelttes ftrivc
together,hcc faid, ye are brethren why fhould ye ftrivc,
£'2^^^.2.13. So Let ever J mAn borrow of his ntighbour ^
Exod, II, 2, ^h^EgyftUns were neither neighbours
nor friends to the IfrAelues ia their judgement ♦
Thy neighbour Somtim^s it Hgnifictha fpeciall friend,
as Veut, 13.5. Thy neighbour nhkh ii as thine ovprnfonle.
So lob> 2.1 1. but fometimes it is taken for an adverfary:
a 5 Frov, Hee that is fir ^ in hii ewne cun/e feemeth ']uft^ but
his neighbour cemmeib Andfearcheth him.Frov, 18.17.
A
Tbefecond Table is like to thefir/i
A raan is bound to love his enemy ^ this is a principle
ingraft in nature, Natura primo tjuarit confer v at iontm
fpecieifud^ as if a dogge bee hounded at a heard of
fwinc, they will ruonc all together to defend them-
ielves; fo if two men were going to fight together, a
lionin the mean time commethtodevour one ofthem,
both of them fet themfelvcs againft the lion^the firft in-
ftind here is to feekc the prefervation of their kinde,and
the fecond is to feefce the prefervation of themfelves.
There arc two forts of love, the firft is nacurall and
humane^the fecond is divine and fupernaturall.
This naturall love againc is twofold^ the firft is dmer
concufifcentU and the fecond is Amotdmicits^ fenfuall
lo'/c , and love of friendfhip: athoy concufifcentU is
this 5 when wee love our neighbour for our owne
profit and commodity onely , as LAhAn loved u-
cob^ onely for his owne commoditie ♦ the fecond is
the loveof friendfliip when wee love our neighbour
chiefly for his owne good. Spirituall and fuperna-
turall love is this, when wee love our neighbour for
Gods caufe^ for although the objed of dur lovcbe our
neighbour ^yet ihereafon why \^ee love him is God.
Asthyfelfe, the meafure of this love is, to love our
neighbour as our felfe: a raan isboundasfarreashee
canto imirateGod: but in God idemefi amamc^ ama-'
tum^ andheelovcth himlelfcmofts therefore a man is
bound chiefly to love hmioM^^uif^ue fibi prcximm eji^
(^inamere (imilitudo tminentenncluditur ^ every man
is neareft to'hinafclfe, and in love the fimilitudc is in-
cluded after the moft eminent forme and excellent
manner,
A man muft know firft to love him^G\h\dilfgere fe ut
j?,that is not good love: (econdly, diligere fe utffinci*\
filemfnemy that is not right love: ihlvdly ^d/Ugerefi in i
rdwe adDettm^thai is CO love bimfelfc truly.
A
A man fliould love his
enemies.
Nitiire Cctkcth thepre-
fervation of it felfc.
{tfdturdlu.
Am9f
^ConcuptJcentU.
\
AmtcUis^
Spirimall love v^iai.
The meafure ofour love
to our neighSour* ^
A man loveth kimTdfc^
tlirecTvaycs.
ExercitatioHS DH'ine. Command^^. Lib. z .
A good man onely
lovech himfel^.
A wicked man cannot
loYchim(clfeandv>hy.
A wicked man hateth
hisowne life, tiienfore
cannot love his brother.
A good man can onely love himfv^lfe^for this is onely
true love which refpedteth the moft excellent part, the
mindejandhe ftudicth nsoft to beautifie it with graces,
and to make the fenfuall appetite fubje oncly
Tonae.
Simiii.
How ^ycc iTiouM tvivc
thcni that are alike In
cracc.
to thy neighbour, providing that honefty may arifcto
thee by wifhingthattohim- wee have an example of
this in AbrAhdm and the kicg ofSod^m. Gen. 14* When
Abraham left the goods to the king of Sadome^ and wi(h-
cd onclythc lives of fnen* it could not beobjcftcdto
AbrahAm that hcewas feeking any thing for his ownc
profitj this tended to his credit.
But what if do hoDciiic redound to thee by that
OiCtionc'
Then thota artfimply to choofc that which is profita-
ble for thy felfe.
There are two motives which make us to love Our
neighbour J the firftis grounded in nature, and the fe-
cond in grace^ But how much mere um9 thee^ioth in tht
fltjlr and in the Lord. Fhilem. 16. and the nearer that
they draw to thofe two fountainesj the more we are to
love them. Example, Beth[l)sbe Salomons mother had
foure fonnes. i» Chron. 5. yet fhcc loved Salomen more
then all the re ft^ becaufe (he faw him draw neareft to the
Lord in grace^ therefore he faith, I was the onely fonne
of ffiy r? other, that is, I was her beft beloved fonoe.
Fr^i/. 4. 3.
Example 2, Qirift had moe coufen-germans then
lohn-^ as lofeph^ lames ^ ycr John was his beft beloved Di*
fcipltf becaulc he had moe eminent graces than the rert.
Where there is an equality in the flcili, where thou fe«
eft moft grace jove them bcft. A center oat of which
ilTue mmy lines, the farther that they are extended
from the center, tliey are the more difiipited amongft
themfelvcs^ and tht^ nearer that they approach to the
cenrer, the more they are united amongft thcmfelves:
So the nearer that our friends draw to God, and rcfcm-
ble him, the more we fliould love them,- and the farther
that they are- removed from God, rhc lefTc wee tJiould
lovethem: bur r/hcn men die alike in grace, we fliould
k)ve
Tlyefecond Tahlt is like to the fir fl.
II
C)
ue
Anfm,
Whether Chrift loved
them bcft who were
his kinfiQ^n,
love them bell who are ncarcft to us in nature. R^m.i'^,
II. Sslute Htr^dian my kinjman: There were many as
neere in grace to Panl as HerodtAja was, yet becaufe He-
rod/dn was his kinfinan, this moved him to love him.
Whether did Chrift love them beft who were nca-
reft to hira in the flcfti and in the LordiT
As man J he loved them beft who were neareft to him
in the fle(h, and in the Lordj but as mediator, he loved
them oncly beft who were neareft to him in the Lord:
when they told him that his brethren and Icinfmcn
ftood without, he faid, ^b0 aremj brethren dndmjkinf
men<- Th0fe who Joe the mil of my father which it in heaven^
the fiwe is mj hrether^ andfifler^ mi mother. Mat* ii,
5 o. he refpefted onely thofe who drew nea?eft to him
in the Lord. When Indd^ plaCe was voidjtwo ftood for
it, Matthias and fofeph. AS. 1.23. hfeph was our Lords
kinfman , and was furnamed the yujl-^ yet the lot fell
upon J/4///;/ii, to teach us,that Chrift in bis fpirituall
kingdomc hath not this refpedi to tlefli and bloudjhence
we may fee the follic of thofe who thinke that thrift is
commanded by his mother now: but thcfe obligations
ccafe in the life to come.
Wee are bound by degrees to love our neighbours,
the parents arc more bound to love their children, then
the children their parents. 2. Cor. 12. 14. Fcrchildren
cught not ta lay up for the parent s^ hut the parents for the
children' and we fay, that one father will provide better
for nine children, than nine children will provide for
one father.
What if a mans father and his fonne be caft in prifon
for debt, which of the debts is he bound to pay firft':'
He is bound no doubt to pay the old debt firft, to fa-
tisfie for his fathers debt, but ordinarily we arc to pro-
vide for our children rather then for our parents, but in
great nectffide we are more bound to our parents.
B 2 Brethren
Why the lot fell upon
Mattht '/jand not upon
i^je^h Chrift J ionlman.
Wee muft love our
neighbeurs by degrees.
^mn.
Anfx9.
Whether a man is
bound to relcire his fa-
ther or his fonac firft.
12
The orJerot loving
aiBongft brethren and
fitters.
Brothcrtasctolove
The love of bfctKren
mrncth oftentimes to
h£ticd«
^S' crump it mijltsitith
nisfiias.
Exer citations DiVme. Qommand, 5, Lib. z .
Brethren & fifters are to love others better then (Iran-'
gers^ the brothers to love the fillers. Should he deale mth
carjifter as rvith an harlct'Gcn, 3 4, 3 1 . Siftei:s are to love
their fifters more then their brcthren,becaufeofthe near
Gmilitude: therefore £W. 2^. 17, when the curtaines
are joy ned tog5ther,«for their firailitude they are faid to
be ioyned qnaUbetadfororemfuam^ every me't$ herfifter*
So brothers are to love brethren moft, they are be-
gotten of the fame parents , they arc bred up together in
the fame houfe, and they refemblc others more then fi-
fliers doe- and therefore they are to love others better:
frater is called fere alter ^z\vc^^ another, and one eye is
not folike another^as c n brother fhould be like another:
God hath made many things two in thebody^as two
earf s, two feet, two hands:^ one eye picketh not out a-
nother, when one iegge ftumblcth the other helpeth itj
j A friendlovtth atalitimss^ and a brother ii kerne for ad^
^erfuyjrdv, 17. 17. Wherefore he that caftethaway
his brother andmaketh choice of anothcr,islike unto
him who cutting away his naturall legge taketh to him
a kgge of wood; the fiift ftile which the primitive
Church tooke, they were called brethren Beb. 13, i.
I. Cor.']. 1 2. .and Chrift calleth himfclfe the hroiha $f
hisjpoufe. Cantos* i.but the greateft love amongft bre-
thren turncth often times ta hatred. Prov. 18. I p. ji
brother offended is harder to rvinne then aflreng citie^ and
their contentions are like the harres of a caftle. The fiifl
blooJ that ever watered the ground was t!^e bJoud of
A^el^ih^d by his brother Cain. Gen, 4. There is a curfe
pronounced rg.unft EcUm\ Amos, i. n, Becatfehee did
pitrfae hif hot her en wnh th^fword^ am cajloffallpinie:
in tic H» brew u i-^, le.duft he did c^rrt^fthrs comp^ffuns.
The Pn^.het ObaaiAh deicribcth uhnaturall friends:
Kerf 'J. riiO,tho!i that were i^/W /i'^Vmythatfeemed
CO be in kague m±Edom,ihm\^ deceive \{iiti*^viripaci6^
. that
The/econd Table is like to thefirfl,
:hatis, who made alhcwtolive peaceably wkh him;
iWdly ^vir f pAnis^ihu is, thofe who catc familiarly with
him, yet they fliall rhrurt the Ed$mttes out of their landj
if it was unnaturall for thofe who were but vnifcedcris^
pAcis (jrpAnis^ how much more for thofe who are viri
fdderts ^pinis^ pdcis/^nguims ^ uteri jCRcn that are in co-
venanr, men that are at peace, men who live and breake
bread Together, men who are one bloud^yeathat arc
brctl in one wombe, what great finneitisforthemto
hate one another.
In thefamilieagaine, wee arc to love thofe who are
borne at home more then thofe who are borne abroad.
Levit. 1 8. 9. thofe are faid to bee borne at home, who
are begotten of one father, thofe are faid to bee borne
abroad, who are borne of one mother, but not begot-
ten of one father, Thechildre who are mothers childre
raifed not up feed to their eldcft brother^becaufeyiw/'/w
matrss mn vocatMr fdmiUs. Thofe who are begotten of
one father the Greets call them j(^p/>k»i7o/, thofe who are
borne of one mother they called them a^ouwrp/o/ uterint.
But thofe who are fathers children and mothers chil-
dren, wee are to love thembcft. Gen. 45.22. Fathers
children and mothers children arc to love others nroft^
iofefhgmt to aS 9fhu brethren each man changes of rai-
ment ^but toBeniaminhe gjiuejive changes of raiment: why
did hec give five changes of raiment to Benjamin:'
becaufc he was his brother both by father and mother,
and the holy ghoft exaggerateth the wrong done to
fucha brother. FfaL 50. 20. Thou fittefi and fpeakejl
againft thy brot her ^thou (lander efl thine owne mothers/on.
Laflly, in the familie a man is bound to leave father
and mother and cleave unto his wife, and he is bound to
lovi^hzx (setter then ten fonnes, andfo fliouldthe wife
love the husband, i.Sam, i,g.
As thyfelfe. Some hold that this is not the meafure
B 3 of
«?
CF^erfJt
WhoftrcOkJtobee
borne at homCj and
who abroad.
fratcr,fcmcn t^ ym-
A man is b:und to love
his Wife better then fi"
iher or ca'ldrcn.
.i.
14
There is but one mei-
I fureofour Iov€toour
ncighboar under the
Uw and under the
go(pcll.
0^.'
Ob.
%Anfw,
4jn not a note of equa-
litic hert^
Exer citations Vmne. Command.^^ . Lib. z .
of love under the gofpdl, to love our neighbour as our
fclvcs- but wee fhouldlove hiiD under the gofpell as
Chrift loved us: but this cannot ftand that there (hould
bee one meafureoflove under the law, and another un-
der the gofpell-, for the gofpell abolifhcth not the law,
and there is one rule for all..
If this fliould bee the rule, to love our neighbour as
our fejfc under the gofpell^then fome fhould have done
workes of fupercrogation, as Paul vfho loved the le wcs
better then himfelfe.
He did nothing here but that which the law required
of him, therefore he could not fupererogatCjfor neither
the law eior the gofpell requireth of any man to love a-
nother mans falvation better then his ownc.
But ix>€t0ugbtto lay dowf9e our lives fitr the brethren, i.
lob. 3. I^. And tbegeod (heefherd giveth his life for his
Jheef, John lo.
That is but his temporarie life, but not his fpirituali
life.
But it may be faid, that vpet fh$Hld love aneanptber as
Cbrijl loved us* I$h. 1 3. J4.
K:fc^aK is not a note of equalitieherCjbut offimilitudc,
as Chrift loved us freely, foihould we love our neigh-
bours- as Chrift loved us to the end, fo fhould wc love
our neighbour conftantly^ as Chrift gave his life for us,
fo a man is bound in fome cafes to give his life for (brae
perfons 5 and Chrift fuffercd the paines of hcU for us,
but no man is bound to give his foulc for another ,to un-
dcrgoe the wrath of God for another: wherefore K^^'->^^(V^>':^,when women behave the jnifelves like
mcu^E/Ih, 1.22. Jspmeru^ made a hi w, 7 hat every man
[I^tild beare rule in hi6 cwne houfe^and thf4it fhou/d be pub-
lifacd m the language of evr/y people^ in the criginall it is,
LefS'tur lingiia p-jpnli jui^ to fpcake the language of
their ownr people, and \i (cemeth tobea provcrbiall
fpeerh,ihar is, to kecpe their wives infuL^ection^as the
Per funs did.
Whe:hcr
Of the dutie of flHyes to their husbands.
IP
Whether did ^4/;;/ rcfufc lawfully or not to come
tochckingacth^fcaft?
Some anfvvcr that Qic juftly rcfufol/or the Pcrfians
had a la'A^, th it their wives ihould not be feene by any
others but by their husbands- and MAcrobitss faith, that
it was onely given to concubines and harlots, to come
publikcl/ in the fight of men at their feafts^and publick
meetings. Butforanfvver to this^ fome of the Pcrfian
lavvcs were altogether unlawfnll: CamSyfes asked of his
counfellcrs^whether there was any fuch law amongft the
PerpAns that the king might marry his owne filler? they
an fwered ^not; but there was another law, that the kings
oi Fcr(ii might do what they would; this law is altoge-
ther un juft: fo this law^that the lawcs of the Mede^ and
Perftans could not be revoked, was not juftifor all pofi-
tive laws of n:ien upon better confiderations may be al-
rered^this is proper here onely to the law of God not to
be altered. And they had fomc lawcs which proceeded
onely of jealoufie, as this; now this liw being a law fo
defective it did not bind^ whereas the King hinifelfe
commanded her to come, and here his wife was not to
interpret the ftatutCjbur to give fimple obedience to her
husband.
The third thing which the wife owcth to the hus-
band isrevcrence^ Bagnalis called both lord and hus-
band; So Sara honoured Abraham ^nd caHed him Lord*
1. 7^^^. 3.6 So the wife calleth her husband y^/^/j/^jy W4;?5
Hofea. 2. as the name of greateft familiarity and lovCj
Butthe harlot faith, Prov. 7. 19. [//7;,]/^^ man is gone
abroadiand Kot[isfni^\my maniavA the Lord after hedif-
claimed the word ^/^^^j/, yet he would be called //Z^,
f/^ 2 . 1(5. Contrary to this is, when wives count bafe-
ly of their husbands^/r?^. ip, 17, My breath isJirAnge f»
my wife.
C I EXERCIT.
nal. '
WHether FJ/fi i;d ;uft-
\y rcftjfe to come at the
coramandemen C ofth^
king.
Many of the Perfian
iawcs unlavvfull.
f^afti {liouI>^ have given
obedience to the king.
Syn 'DommuViu
20
Eocer citations ViVme. Commandx. Lib. 2 .
How the liusbands (3u5
ty to his wife is cxpteC-
Things n»id to bc one
fourc wayes.
EXERCITAT. III.
0/t/;e husbands duty to the wife.
Qommandement, V»
i.P^^3.7« Husbmdsgive homur to your 'wives as to the
weaker vejfels.
THe husbands duty is exprcfled in the creation
i\\us^Th€y two [hall k oneflejl: the man and the wo-
man that were two, are made onc^they are ummprmi-
fif4m generattonis^ therefore the man fliould love his
wife and not hate herj becaufefliee is hisowne flefli.
They arc made one flcfli. Sundry wayes things are
made one, there hurfum a^aturale^^s the fouieandthe
body make one man naturally;/^^«w artiftmle^ as ftones
and timber make the ho\x(Q:F'mm myfticl^ as Chrift
and his Church; and this union in marriage is partly
moral!, and partly natural!.
Secondly, the husbands duty tothe wife isexprcfTed
in the creation^thus; Hefl)a(l leave father and mother^ and
fnall cleave unto hiswife^ Gen. 2, 24, When the woman
went out ofher fathers houfe to her husbands, fhe was
faid^"2r5pgu£*3«xas y^cftph when (he went from her father
Calei/tlo/Jb.i^.iS' this was called ^-S^^^^^^her going out,
bu': when fliccame in into the houfe oiOthmelhcx huf-
band,rhis was called f^^/^^ , hergoicgin roherhusband^
and I/aac brought- Rebeccha into his mather Sarahs tent ^
Gen. 24. 6j, tofignihe tbathe would have her in place
of a mQthcr,and thac he would leave father and mother
for her.
Thcfccond part of the husbands duty is to cleave
to
I of the dutie oj the husbands to their "^ives.
21
to his wife, which Chrift cxpoundcth Man. ip. 5.
's^c^TKOh^fi^ficmv^^ to be glued to his wife; the Lord to cx-
preflTc his love to his Church, compareth her to a girdle
cleaving to his loines, / for all things ceceiTary for the maintenance of
i our lifrjas well as they doc bread, Pfa/m. 78.10. Can hee
\ prepare flfpjfir his people in the wilder 73c fe} I'argum . para -
jphrafethirj alimentum eya-^ andthey^^^^/^tranflateic
\ C3 -i
tinor, ^[titinamci^rii oA-
jungor^ mctaphrriee aJ-
\urcfco,a y.o).d. gluten.
Amor eft in cotde tan^
ejMdm mfede^ (^ tn rt'
ntSnt tA}ijHamifijTrt4-'
mentOf
To rp«ad the lap oftUe
garment,and to over-
iliadcw the woman, l7g-
nific prote6iion and
love.
Allnfion.
The hi^and owes five
things to his Wik.
rn*^St!^ CAT onus.
FKnhputforallnccef-
fanr food.
2Z
Exerxitations Divine. Commandi^. Lib. 2
niD!^ Jndimcmim.
T^j'iovTct^ things neceflary for them.
The fccond thing is wdftmentum^ kefath^thc vcrtUGus
woman cloatheth her busband that hee may be knowoc
in the gates of the city: and the Hebrewes fay^ that the
good woman cloatheth her fervants, and the good hul^
band cloatheth his wife,and God cloatheth allj the wife
is (aid tocloath her husband , when ftee prcpareth that
which he bringcth in to her.
The third thing which hccoweth to his wife is co-
habitation ( 7M$ih eUdh ) the [evenly tranflate it
tovoiyI^^^tc rviri cohibituntes ; the Polygamifts could
notperforme this duty to their wives to dwell with
them. The kingsofF^r/4 had many wives, and when
the king made choife of them, before they came unto
mi3n
dire.
Thcproperticsof the
hMd.
him^they flayed in a chamber called '^f- 3; ^^/ovj the vir-
gins chamber: and after they were married5they flayed
inachambercallcdr^j'^^«9fj the wives chamber; this
was contrary to this cohabitation that a man is bound to
dwell with his wife.
The fourth thing which the husband owes to his
wife is debitHmtemfus [^^emthab'] which comes from
gnAmh/fJpmiere^lhcfe'venty tranflate it o>a/^^ velcon-
[uetudinem^ and the Apoftle calleth it due benevolence.
The fift thiag which the husband oweth to his wife
isCAbhed.hor.or^ when they were married hecfaid, £/^
mi hi in uxor em (ecundum legem Mofis ^ Jfrael^ (^ ^g^f^*
cundum verbum Dct^coUm te^ honor ^bo te^ aUm te^ ^ re^
gam te^]uxta morem eorum qui colunt^ henorant^ alunt^ (^
regunt usoresfuos fdeliter.
The husband is the wives heads the head excelleth
the reft of the members: i^Emincntiay it is m.Gte emi-
nent-2. Fcrftclione^m pcrfecSion-j i^lnfluen^a^ it giveth
influence^ 4, Conformttate cumcaterii membris^m confor-
mity betwixt it and the reft of the members,
Firft
Of the dutie of the husbands to their "^ives.
Firftic cKccIIcth the reft of the body eminent iA^7\^
though ic be fupcriour to the reft of the body, yet it
muft not c^>5^'T:/vor yj^Tctw^^vuv ^ that is, carry a lordly
dominion over chcm^but oncly MdjhAl^ gently to com-
mand her.
Sccond'y, the head excellcth the reft ofthc mem-
bers in perfcdion: fo fhould the man excell the woman
in gif rs^although the man excell the woman in gifts^yct
hcc i>.9uld not dcfpifeher, thinking herno fit match
for him: the Hcbrcwcs have an apologue fit for this
purpofe, ThcSuoncfaid uponatime that the Moone
could not be a fit match for him, forhcc givcth light
and heat to all things, and in the body hcerukth the
heartland in the mcttalSjthe goldjand for time he rulcth
both the day and the yearc. But the Moone rcplycd.
It ye rule the yearc,! rule the m'oncth; ifyc rule the day,
I rdle the night^if ye rule the heart,! rule the braine^and
if ye rule the gold, I rule the filvcr^whereforethcre is no
fuch inequnlitic but that I may match with you. Many
naenhavea high conceit of thcmfelves that they tre
likethe cedar of Leban0n,2Ln6 women but like thcthiftlc
oi Lebanon 2* i^ingii^,^.
Thirdly, the head giveth influence to the body, fo
iliould a man teach and rule his wife. !n thatyifionof
lojeph^ the Moone and the ftarres fell dov^ne before
him, the Sunne was his father, the Moone his mother,
and theftarreshis brethren: and as the Sunne giveth
light to the Moone and Starres, fo Ihculd the husband
to the wife,
Ti:e lafl thing is conformity betwixt the head and
thercrt of themembersj thisconformitylhouldmake
a man to cljerifli his wik^shejlefft i^ his bo/ome, 2 .Saw.
12.3. Thofc things which are moftdearc unto us, wee
; S^eepc them m our bvibmc.E/iy 40.1 1. and M^ leaned
jio Chiifisbofome^and the rcafonis fubjoyncd,bccaufc
he
^?
H
u?a
The iran^ould fXCcU
the wife in giftj.
An apologucof the Sun
and the M<»omc,
A man fliouW teach
and rule his vs if J.
There Hiould be a con- '
formiry betwixt ilie
manahdthc wV**'-
24
Exercitations Vi^me. Command^^. Lib. 2 .
Dufcles ofchlldren to
their parents*
Why tbe mother is put
before the father.
beloved hirn^beft, uh^ M' 23- Mothers keepe their
young ones in their bofomcs, and if it werepoflible
they would cake them into their very bowdsagaine,
Pertatur in fim iffans ^ recumbit in Jwu dile^tu^ ^
cubat in fim uxor.
EXERCITAT. IV.
Of the duties of children to their parents :
Commandement V.
Bx0d, 20. Honour thy fathir and thy mother. Levit. i^.
yTefhallfe^re every man his mother and his father.
CReated goodncffe hatb fome fimilitude with that
etcrnall goodnefTe which is in Godj Gods attri-
bufks arc hi« power ^his wiflome and bis goodnesj and
they who have thefc by participation them wee arc
bound to honour^ whether they participate with him
in his power, wifdomeorgoodnefle: in his power, as
our parents circa ejjenaturale J vs^boaretbc inftruments
ofourbeingjand beget usj and then circa ejjejpirituale^
as paftours who beget usinlefusChrift, and make us
refemble the Lord. i. Cor. 4-15. And thirdly, quoad
effitemporale, the Cmilicude of Gods goodnelTeappea-
rcch nriiOre in princes prefcrving and protecting us, all
thefe wee are bound to honour and reverence.
The children owe to their parents three things, re-
verence,obedience, and gratitude:
Fir ft they owe reverence, for honour ^ the father i s fet
before the mother^p^nd for feare,the mother is fet before
the father, Levit. ip, 3 . to teach us that wee fliould ho-
nour
The duties of the children to their parents.
*5
7 ?D ffkilcdixir.
- r
n^D vUtpendit.
Wbat ftiaf e is rcqutrttJ
of children to their pa"
rentf*
aouf and tcarc, as well our mother as our father. Mgyts
fa'ith, He rvh9 curfeth h^ father and his mother ^Ut htm die
thedeAtls. Lcvi-t. 20- p. but Matc, 7. io« //^ iv^^ CMrfeth
his father or hismothen and Pr0v. 15. 10. Afo$iijh rrmn
dtf^ifttb his mother, Exed, 2 r. 17. ^^ t^ho curfeth his ft^
ther or his mother: buc Vettt.if. 1 6. He t^hofettcth light
by hispirents: CaUI and CAUh, cMeftmaUdicerCy and
CdUh eft vilipefsdere^ oppofitc to Cakh^d honor are. Prev.
30.28. VVhatischai:, to fct light by theme' who chinkc
little thing of them, and give not all due rc(pe6l$ uoto
them, and helpc them not in their neceiTity; then they
arc faid tofct light by their parents: what is this fearc
(iay the Hcbrcwcs) which is required of children to-
wards their parentsc Firft, that they fit not in their
place* Prov, 30, 2 8. Her cMdrerj rife up arti caHher hlef-
fed. Nee deftruunt verba eorum^ riiat is, they carpe not
at their words* and they fay farther^ that children arc
not to call their parents neither living nor dead by their
proper names, but to call their father fir. Example,
AUt.ii, 30. Igoe fir , cind to call tb
ence cq their parents.
ample of obedience.
H uQ-M/w^Hf.
or give any evidence againft his father.
The children called their father Abbi^ and their mo-
ther Immi'^ My father and my mother, Efay, 8.4. Ser-
vantsamongft the Hcbrewcs might not call theiriua-
fters Abha^ nor their miftris fmmt^ but when their ma-
fters adopted them^then they might call hifn^^A5& the
Apoftlealludeth to this forme. Kern. 8. 15. Te have not
recei'ved tkefpirit of bondage aga'me tefeAre^ butyee have
received thefftrit of adaption ^whereby fpe cry Abba father.
And the Apoftle of purpofe keepeth the Syriack word
Abba^ and tranflateth it not, that he may flicvv the allu-
Gonmoreclearely.
The fecond thing^ which children owe to their pa-
rents is obedierxc. the Reckabitesnc a notable example
of obedience to their father lonadab^ their father com-
manded them that they fhould not dwell in houfcs^nor
fow fields, nor plant vineyards, nor drinke wine, ler.
35.^, this was but a humane precept, as ye may fee by
thcoppofition made betwixt it and Gods commande-
nient, and yet they kept it for three hun^dred yeares;
lonadab lived in the dayes ofjeku, and his fonnes in the
dayesof khoiachim^ and yet they thought they were
bound ro obey their fathers commandement, which o-
bediencc the Lord rewarded, ler. 35.18. and he taketh
an example from them to conviil the lewcs who would
not obey the Lord. Children muft not be ^va-jorcLKTii^
unruly, or untamed, likebeafts which know nor the
yoke, thefc are the fonnes of Be lijiJ, without a yoke-
thcfe the poets call intacia cervice^xhzi is, that have not
felt the yoke, contrary to thefc are obedient, i,ot CyrnyA^
folr) obedient id, i.Pet. i, 14.
The fpeciall part of Childrens obedience towards
their parents,is to be directed by them in their mariage.
So Samp fon fought the confent of his parents to his mar-
riage./«%. 14. 1.
Whether
The duties of the children to their parents.
Whether is the confent of parents neccflary for chil-
drcn to be had in their marriage or not?
There is a two fold neceffity, a natura[lneccflity5and
a morall neccltiy, a naturail neceffity is that without
the which the mariagc cannot confirt3 as the confcnt of
the parents to thofe who are to bee marricdj a nriorall
necefTuy \% that, without the which the mariagc cannot
bee well donej when Efdu married the daughters of
Heth. Gen. 27.46. He had nottheconfentof his pa-
rents, it was a marriage, but a bad marriage.
There is one exception, if the mother be a common
harlot, then the child ought the Icffc reverence to her.
H9/, 2,2. plead mthymr mother^ pUad: for fljee is not my
wife^ neither dm I her husband-^ and P^^rf,^, Her children
he the childreff ofnhoredomes^
The third thing which children owe to their pa
rents is maintenance : we have a notable example of this^
C7^», 47. 12. Andlofepb nounlhed his father and his bre-
thren^ in the originallit is, hce nourifhcd him as mo
thers doe their little children by putting meat into
their mouth, Left HAtaph^ fo Chrift had a c ire to leave
his mother to Ichn to be intertained. uhn ip. 27. There
arc two beafts fet downc in the fcripture,who teach
the parents the dutie towards their children, and chil
drcn their dutie towards their parents; thefiift is the
Wolfe, the fecond is the Lyon; the Wolfe teacheth
parents to provide for their children, when hee hunteth
for his prey in the morning hee dividcth it among his
young ones in the evening: So parents (hould provide
for their children, and give every one their portions:
Benjamin is compared to this Wolfe, Gen, 49. Second-
ly) the Lyon teacheth children to provide for rheir pa-
rents, and to maintainc them* the young Lyon when
he hunteth for his prey and catcheth it, hee roareth and
callcth the old Lyon to the prey,who is not able of him-
D 2 felfc
^7
Quefl.
AnffV,
Morall t.
Whether the confcnt of
theparentsbs necelFiiry
in th* marriage ot their
children.
Childrca (hould give
maintenance to their
parents.
«it3n *dS
s
Exercitations DiVme. Qmmand.^. Lib.2.
TihdLfyl';,
Tlie cbilc^ren arc boun J
to bwrv their parents
honcilly^
fclfc to hunt or catch the prey, and Ames alludcth to
this. C4i/>. 3. 4. Wili the Ljon roare unUffe bet have
catched his prey: and fo the fowlc which teachcth chil-
dren to provide lor th^ir parents, is tljp Storkc, fliee is
called Storke from c?, hence
commetb aw'mxii^y^vy when the children ftudie to re-
quite their parents; and in the Hebrew ihee is called
HhajidAhjIferjigmtas. i.T/w.5.4.1f a widdow have chil-
dren let them Ifarnc to requite their parents^ in the Sy-
riack it is, refenderef^nmfdrenUhu^Jh man divideth bis
goods in three part^; Firft^fomuch he fpendeth upon
himfelfc his wife and familie^Secondly,fo much hcgi-
vcthtothepoore; Thirdly, fo much hee lendetbto his
cluldrcn looking for intercft backe againe*andtheHc-
brcwes fay , that children fliould give to their parents
meat, drinke5andcioathes, and that theylhould lead
them in and lead them out^ and they adde fatrher that
they iliDuld honour the Lord with their fubftance if
they have any , but they are to honour their parents
whether they have fubftance or notj if they have not^
they arc to begge for their parents; but with this condi-
tion, the child is bound to maintaine his father in his old
age, if his father had brought him up in fome lawful!
calling when hcc was young, whereby he might gaiiic
his living, otherwife it be had no care of his education,
he was not bound to performe this duty to his parents.
So the child is bound to burie his father. Luc, 9, 55?.
Hence comroeth that word among (1 the Latines/'^r^i^-
tuirt^ to doe the laft dutie to their parents in burying
them decently, ^LndparemAltA the dutie it felfc.
The fupcrftitious and avaricious lewes taught that
children were not bound to relieve their fathers necef-
Gtie, if they had made a vov^. Adx^. 25 . they band their
vows by an oath,that fuch & fuch a man ihould'have no
• profit
jf7;e dutie oJTarents to their children.
^9
profit by thcraj and the oath was by the gifCyand fo they
were inflru(Sed, that if any man fwore by the altar, it
was nothings but if hce fworc by the gift which was
upon the altar, then he was a dcbterj when hce faid,by
this gift thou flialt have no profit by me, then in no cafe
they might helpe their parents.
Amongft the Hcbrewes (as rhc T^/w/;/^ faith j there
was [Mfiddir^"] dcusvens^ and [^Mudd^r^ dgvctum^lhzt
which they call MuJdar was of two forts, the firft was
Mffddar Hanaa^^ the fecond was Muddar Ahohhd-^ the
firft they called vQtum nihili^ the fecond they called
return comtfiknisr^\iQ.w they pnade the firft fort of vow,
they might gi?c them nothing nor hclpc them at allj
when they made the fecond fort of vow, they might
lend them any thing that pertained not to the dreffing
ofnacat, ascloathes, jewels,, or rings, but they might
lend tbem nothing to dreffe their meat with, as pannes,
pots, or fuch 3 when they taught their children here
Mit. 23. to vow fuch vowes, there i;^/)irw was ^'*/««^
nihtlit that is, they might lend them nothing, nor helpe
the m 5 BJ the gift if ytc have dnj profit hj me , they
meant, they iTiould have no profit by them, and they
undcrftood the curfe to hgbt upoathtmj if they helped
them.
I>3
EXER.CIT.
Thelcvtcs taaghttkeir]
children not to help«
their parentiif they had
vowed the c«ntraiy.
Talmud, tra^^'tu do
vctii.
"1^1 ID deiiovens.
ni^D votum.
'votum nihilL
Exer citations ViVme. Command.^ . Lib. 2
€xacueseafUiS'
Vy}T} arnWt vd
!!]0n CnHchifinus
EXERCITAT. V.
Of the Barents dutie to their children.
Commandement V-
Deut. 6. 7. Tb0H (half tedeh them diligently t^ thy
children^ drc.
P Arents duty towards their children is^firft^to inftrud
•*" them as foone as they arc capable, Thfiujhalt teach
theft vpords diligently te thy ckiUren: yejhlnnMtem Lehha-
nechd^ thou fhalt fharpen the inftrudions to thy chil-
dren, as one would fharpen the point of a ftakc when he
drivcthit into the ground, ^hrdhams example is to be
marked, Cen. 14. 14. He drmed aU his trained fervants^
but in the original! it \s^[^Hhanichdu] his ehatechizedfer-
-i/^^/j; not onely traiaed ia thedifciplinc of warre^but
alfo catechized in the principles of religion. So Gen.
12.5. Abrahaw tooke all thefeules which he had gotten in
Haran 5 the Chaldce Paraphraft paraphrafcth it this
waycs, ommsanimas quas f/ih]ecerat legi^ all the foules
whom hee had brought up in the law;and the Hebrews
fay, that Abraham taught the men^and Sarai the women.
Gen* 33. 17. And Jacob ]0urneyedto Sncccth and built him
an hufe^ and made booths for his cattcS^ therefore the name
of that place is called Succoth. The Chaldccs call lacob^
minijlrumeruditionis^ a teacher or inftrudor; but why
call they him foe* they allude by an anticipation ad cnch-
vm fiapTjfiii. Exod, 33.7. becaufe the tabernacle was the
place wherethe Lord taught his people^ and the Cbal-
dees tranflate it, Betholphana^ the houfe of learning.
This tabernacle was a type both of the temple, and {y^
. nagogue,
n?eTarentsP?ould teach their children^
3^
nagogwe, thercforc.they fay, that /acfil; taught his fami-
lie in this tabernacle. Ph/lo vcrtit^ hKiv k^ avKtt^ t« kv^i^^
the houfe or court of the Lord. So Exod. 3 1. 8. Th9i4
JhaU fhew it to thy fonnc in that day-^ and this was called
ffox annunttAtionis^ when the father taught his fonne
what every thing meant in the Pafchall Lambe, when
they enquired what meaneth this bread:" what ri^iCane
thcfc fowerherbes-:' &c. And the Apoftle alludeth to
thiSj AnmnciAtc dcnec vefterit.fherv the Lords death untiU
become againe, 1. Cor, 11. 26. So Trov. 4^ i. Bear ken
yee children to the injlru&ions of a father, and attend to
knew/edge and fwderfianding-^i vpos my fathers fonne^ ten^
der and onely heUved in the fight of my mother^ hee taught
mealfo and faid unto me^ let thy heart retatne my words ^
W ho taught mc? my father David-^ for the word iiHhe
origiaall is in the mafculine gender r^a]oreni^ and he ad-
deth^ Let my rvord$Jlay thine hearty or uphold thine hearPs,
the wordes are borrowed from husband men, ut agrico-
UfitrfibuspedimentAdpponunt^ as the husband men put
ftayes to the trees which they plant; So the precepts of
the fathers ftay and uphold the children. Bethfijeha ufed
likcwife to inftru(ft her fonne, Prov, 30. Which chapter
is fet downc by way of alphabet, that Salomon her child
might learoc her precepts with his A. B.C. And be-
caufc the fathers taught their children firft, therefore
this name /i/^^r, was given to teachers and DoAors.
Iftdg. 18.19. That thou mayft be a father and a Priifi to ui.
So 2, Sam, 2* 6.
The parents raufl: inftrucS their children according to
their capacity. Prov. 12. 6. Hhanoch Janagnar gnalpi^
teach the child according to their capacity, even as we
feed children with fuch meatas they are able* to digeft,
there fhould be fet downe to tntmuofpc^ns apUineforme
ofdoffrine. Rom.i, 20. and the rule ofE/ij would bee
followed here* Efay. 28. 10. Adde line unto line ^ here a
little.
♦Jnn
Simile*
The mothers uCcd to
inilrait the children.
The name father is ghs
vcn to teachers.
i^flrui "vcl initUrc puc-
rum ad os.
Ch!lc?rcn Aould bee
MiigHt according to
their capacity.
Simile^
The ma«ncr h©vv tbe
I ewes taught their chil-
dren.
m
»aS
Children fhould bee
taught by degrees.
The Iitves propound
queftiens to the Gcn-
tils that embrace their
rehgion.
Exercitations Diyine. Command.^ . Lib.i*
littley and then a little:^ for as a builder ftrecchc:h forth
his line, and then buildeth alittle^ and then he ftrctch-
eth forth his line againe, and then he buildeth a little:
fo (hould children pcece and pesce be taught.
The manner of the lewes in inftrudiiDg of their chil*
dren was this, when their fonnes were five yeares old
they fet i\\tm\JLcm\kkri\ to the text of the lawj and
when they were ten yeares oldj they fee them [Z,^zw/-
^»x\ to the text of the Talmud^znd when he is thirteenc
yeares old then he is [Bar mit&vatif] ^imfYAcefti^ (^
]ugo Ugis fttb^dtur , then hee is fubjeci to the law as
to kcepe the Pafcha, and the Sabbath, and the reft of
thecereraonies^and when he is fifteeoe yearc old, they
fee \L\m\JjegemAra\ to the explication of the text in the
Tdmud. So when children are five or fixe yeares old,
the parents are bound to teach them the firft principles
of religion'plaincly-and when they are ten years old,to
teach them to read the hiftoryoftheBible^and when
they are thirteene yeares old, to fit them for the Sacra-
mcnt5 and when they are fifteenc yeare old, to caufe
them to read the harder places of the fcripture, and fo
by degrees from the leffe to the more, to traine them
up in religion. When a Gentill is turned to ludaifme,
ficft, they aske him this queftion, Whatmaketh thee
defirc to be circumcifeAf docft thoH not know that the
lewes of all people are the moft hated:' and if hee an-
fwer and fay,I know, then they propound to him fome
of the lighter precepts of the law oiMofes^ which they
c:x\\\^MitzvAth eilloth'^ fuceptd levU^ as Levit. 19. ^.
when thou reApe[lthyharveft^ tkou fhdt not reaye the cor^
ners of thy field. So that law, rejhaSnot kiUthe damejit^
tiffg uponheryoungones. Deut. 22.6. Then they came
ad \_Mitzv4th €4mur0th2 preceptagravU^ and they tell
thccn more concerning the punifbments and tranfgref-
fion of the law, and they fay, before this time thou
mighteft
Tarcnts Jhould teach their children.
3?
mightcft have fifcly eaten the fatjOr the blood, or bro-
ken the Sabbath; but now when thou arc cntrcd with-
in the covenant, if thou care the (at, or the blood, then
thou dcferveft to be cut off from the people ot God,
and if thou breakc theSabbath^tobecftoned to death.
And thoumuft know raoreover,thatthercisatimeto
come, and that all good is noc rewarded in this lite.^ncr
all evill puniftied here -and thus by degrees they initiate
their profelytes,asisfctdown at large in their Talmud.
But many men do initiate aad offer their children to
thedevill: They who offered their children to -ArJ'^o«^',and it was called «>?'4'=y-'^'Second-
ly, They cdufed their children to fdffc through thefire^ i.
IC/ag^ij.ij,aud this was called //i(y?r4//
dren are brought to
fome good faHiioa.
?4
Exercitatiom ViVme. Command. 5 . Lib. 2
simile.
Cur dicutur (nfsntejpdl*
Mori in puer'itia ^uid^
Merietur in pueritts
Antm4 ipfirumjtd efij in
ficiidiuie (^ mfiftent'iM,
Addm the father of this
Iifx/. 20. \\^^ child i^kmvpne by his doings
whether his workes he ^leane and right ^ the boyes that
fftoclced
'Parents jhoHld teach their children.
?5
mocked £//>/ were devoured by thcbcarcs i.Ktng 2.
24, and the Hebrewcs fay that there are skulsofall
(xksinColgoths'. the tree which the Lord made choice
oiler, 1 . 1 1 . was the almond trcc;why made hce choice
ofthe almond tree:' bccaufeir blofTomcth firft: fothc
Lord made choice of /^r^;w/4^ from his infancies the
Lord liketh children when they begin to flourifli io
their young yeares, the Lord liketh not ofthcfe au-
tumnAlts arbores lud, 13. which begin to bud about the
latter end of harvcftj the Church faith omms fruciui
fervAvs tibi tarn veUres quam novosj^an,^, 13 .it is a hap-
py thing when both the firft and the latter fruits arc
refcrved for the Lord.
CrAtes the Philofophcr faid that he would goe up to
the higheft place of the city, and cry in the audience of
of all the people; O men whither goe ye:' why take yce
fuch paines to fcrapc riches together for your children^
and have no care to traine them up who fliould enjoy
them:' And P/atarch hid, bee would addebut this one
wordjthatfuch men as thefe are very like to them who
are very carefull for the fliooe,buthavcnocareforthe
foote.
Laftly, as parents fliouId have a care to teach their
children, folliouldthey make choife of good raafters
to inftruft them-, pkar^ahs daughter caufcd Mofes to be
brought up in all the fciencesof£g;'/)/p-r4^7. 7. Jghoaji
hi^iehoiada forhis mafter, i* King 12- 2. And wee
fe what care Theodojim had to make choice of good
maftcrsforhis fonnes^y^r^^^'i/j^^and Honor itfs.Kxid what
care had ConBmtine of a tutor to his fonne Crifpt^.
Amongfl the caufes of lul'tans apoftafIe3 the hiftory
fliewethus, that this was one; thathee bad two hca-
thenifli raafters, who taught hi^^UbAmHs & Umblichus^
fromvvhomhedrankcin great profanencflTe.
^ivJ'fA f^^frrSifiu,
Ei
EXERC,
Many have a ca-'C to
gather xichci for their
children, but no care to
traine them up well*
Simiic*
Parents (houW make
choilcof good raafters
to their children*
hluephotmiUhtl.c, 23<
r»»in il^n^liwf I n i'>^i
5«
Exer citations J) iVtne.Commancl^, Lib,2.
Simile.
God the beftpattcrne
fox correftioR.
TheXord correltcth in
Iove«
The Rxjiuans tn'ght not
whip a free mauj but 't
is not Co in the Church.
EXERCITAT. V-
That parents [hould correSl their children .
Commandement IV.
Prov.i2.i<,. Foolifhnejfe is bound intheheartofachild^
but the rod ofcorrtlHonJhAll drive it fane from him.
ASparcDtsoughttoinftrud their children^ fothey
are bound to coned them: and as it is not enough
toplantavinCjUnlefTe wee prune k-and drcflc it: foit
is not enough ro beget children, but we muft alfo teach
them and corred them. The beft example that parents
can fee before thena bow to corred their ehildren/is the
example of God himfclfe; God corredeth all his
children, and heecorre(Seth them in love, hee is angry
with them when hee doth correct them, but hee doth
not hate themj ^4d his corrections are with modera-
tion.
Fird he corredleth his children, this rod hee calleth
[_fhebhat lem] the red of my fortm^ Bzek, t . lo. for as the
father hatha rod which he k^epes for his children to
make them ftand infearc of him : fo hath the Lord a
rod for his Church ; aad ^ a father chalfemth hisfonne^
fo dBththe LordthjGodchdfienthse^Veut. 8, 5. The Lord
chafieneth every fonns vphem hee /oveth, Heb, 12.7. It is
other wife in the Church then it was amongft the Ro-
mans', for none who was free borac might be whipt a-
mong the Ro mans, 5^. parents arc bound to provide for the children,
but efpeciallyforthefirft bornej a child in Ifrael
wasfometimcs/crtL^T^Toxx)?, but not 'c>!^73X''''i'f, and fore-
times hee was'3re^^->^i"S but vioi'^sft^'^^^^^ aod ibnae-
tiraes hee was 'z^^i^y^vm^i^LnA 'Qft^T^nm*^ and fonietlmcs he
I was
Librqvit Jmit^im irs:
fux:.
Threefold mcAfure^
Cafiigatio.
'DifciplinapAcii.
roure forts of childr«n
in Iftaci.
} 40
Tte mitti firft borne
go( the double poicion.
Why the cldcft got the
double portion.
The eldeft was bis fa-
thers ftrength*
He kept the tribes di-
ftinguiflicd*^
Hee was » typu af
Chrift^
AllHpGnt
Exercitations Divine. Command.^. Lib. 2 , |
Hee was 'sre^^^rcxfB- who opened the wombefirft; /^i-
C0l^ had more wives, the fonnc which he begot firft was
his rnr^TT.y.vrif^ but thc fonnc which ^/^^i^ bai'c fiift was
bcr 'tjre^TD^^-^'jbut not his ^^tox^ph;. he who was ^^ccTk-cm
was dedicated to ihe Lord, but hee who waS'^c^Tcyim^
onely got the double portion, but if'hee were '^50,7^0^©-
^fii)reyfii^ zud^yo^'^viif^ then moftjuftly the douWe por-
tion of all that bis father bad belonged unto hiio.
Chrift was 'tt^'^-j^okQ- borae of the virgin Maryland hee
was ■TD/'c^ToyA'^i the firft borne amongft many brethrc n^arid
thirdly he was ^<3i'o>4j'JK the onely begotten fonneofhis
father, and therefore the inheritance juflly bclcngeth
unto him.
The mans firft borne in Jfrad%^t the double portion
of his fathers goods but not of his mothers, for they
were equally divided amongft the reft,and hee got the
whole inheritance. Rnbenioi committing inceft loft thc
dignitie of the priefthood. Secondly, of the princely
government. And thirdly, the double portion. UdAb
got thc dignity, Levi got the Priefthood, and lo/efb got
the double portion, i, chreff. 5. i.
There were three reafons why the eldeft got thc
double portion in T/^-^^/ifirftanaturaJl reafon, bccaule
hue npa$ his fathers Hnngth^ Deuf.2 1. 1 7* So Pfal. 78. 5 1.
Hee f mote all the firft borne inEgypty the chief e cj their
firengthy in the tabernacle ofH^m, So Tfatm, 105.3^.
Secondly, there was a politick reafontokeepetbe
family in its ownc dignity , and thc tribes diftin-
guifhed.
Thirdly, a ceremoniall reafon, becaufe hee was a
typeof Chriftj who was firft borne amongft many bre-
thren,
The^ldeft fonne was begotten in his fathers ftrengtb,
hence is that allufion, lob. 18. 13. Frimogtmtm mor-
tis.
Of the ^roVtfion for the eldeflfomte.
4«
^ilufion^
^/i, that is, a /lr(mg dcaffj^and E/aj^. I4-I3' J^fi^ogeniu
pAupcrumy iaeji^ pfl.uperrimt ^ very poorej fothc fir a
borne was the niofl: honourable : hence is that allu-
fion. Heb. 12. 23. TcAYe come to the Church dfthc firfi
borne. The firft borne got the double portion, there-
fore Chrift the firft borne among many brethren was
anoynted^y//^ tbeoyU ojgUineJJe above hisfelion^es^Pfal. I
45-7-
This double portion which was given totheeldeft
was called Pijhenatjm. i. Sam.i. 5. and i King^ 2. 2 p.
and the Chaldce paraphraft calleth ic Tercn HhuUakin^
dupUm portmem^ and the Severity call it cT/^ajj yjjzi^ that
is, a worthy or a double portion, and Cajetan calleth it
a portion which fervcth for two mouihcs .
If a man had three fonnes in //;-4^/, his goods were
divided in foure parts, andtheeldeft got two parts; if
hcc had two fonnes, his goods were divided in three
parts, and the eldcft got two, and E//pa alludeth te this
forme when he faid, I pray thee.^ let a donble portion of thy
fpiritbeupmme. 2. King. 2. p. becaufe he was the eldcft
fchollcr in EUas fcboolc, therefore he defireth a double
portion; hee defircd non to have twifc fo many gifcsas
his mafter Elias had; as if £//i/ had eight, that be iliould
have had fixteenc: [for the difciple is not above his mafier.
M^t. 10.24.) but twife fo much as any of the reft of
his fcllowes, as if Eltas fpiric had beenc divided into
tUree parts, he defireth but two parts; and the Apoftle
alludeth to this, let the elders that rule well be counted
wor'-hy of double honour. i.Tim. 5. 17.
Now that wc may underftand the better how the d-
deft got the double portion, wee muft know firft, that
the tribes were divided into families; thele families
were like to our kinreds in Scotland, as Grahkmes^ Mttr--
rayes^ which Buchanan fitly tcrmeth familias-^ and the
families againe were divided into houfholdSjthis divi-
F fioa
yxhn pn
How the goods were
divided among A the
children.
ey^Uufioti.
Hovv Elifha required
the double portion of
the fpirit.
42
Exer Citations Vmne. Qommanl^. Lib.i^
^y>} trihiis.
nnsu^?3/^^^^^^'^-
The wordfainilic ta-
ken three waycs.
Snn ^sSnv
How the land was ^i-
Tided in thefarailic.
i
i The div'fionoi the
I gjodsinthehoufe.
fionwefec, Iojh.7. When ^r4;?i theft was difcovercd 5
the lot lighted firft upon the tribc^fecondly upon the fa-
milic, and thirdly upon the houfliold, and fourthly
upon the perfon. The land was firft divided into tribes,
a«d that divifion remained ftill , and the tribes got
more or leffe afligncd unto them, according to their
number.
The fecond divifion was the divifion in the families,
and this word familie is taken three waycs in the fcrip-
ture: Firft, for the whole tribe. /«^!g. 13.2. Therewas
a ctrtAwe man ofZtrah^ of the fAmilie of the Dmites^ that
is, of the tribe of Dan-^ Secondly, farailie is taken for
the whole kinrcddefcending of one flock, /ud^.6. 15.
Behold my familie is foore in M^^^ffek^ in the originall
it is, Alphi hadal^ my thotifandis themeane^m }AanA([eh:^
in ihefe families there were many. ludg. 18. i.Thechil-
dren ofDmfimfivemen of the chit/c of their families -^ be» |
caufe there were but five families or kinreds in Dan.
Thirdly, familicis taken for the chiefe houfc in the fa-
milie, this chiefe houfe in the familie had a greater por.
tion of land, then other houfbolds had; and therefore
their land might fuffer divifion. Example, in the i^vai'
\\^ cA Elimdech^ Ruth ^, the land was divided betwixt
Elimelech and his brother N, and it got the denomina-
tion from theeldeft brother, for it wascallcd thefamily
di EiimeUch. This Elimelech the ddcft fonnegot the
double portion of his fathers good?, but he got nor the
double portion of the land in his fathers inheriiance^for
A^. and B0dz^%ot an cquall part wiih him.
T hofc who were of ihe hciifliold, aicfTe portion of
ground was allotted to ihem, and the eldeft got the
whole, asalfo the double pornon ef his fathers goods^
the reft got but their fliare of the goods, atid wcnc out
of the houfc. leffe Davids father had fcaven fonncs, the
portion of land that was allotted to his houfe^ it was fo
little
OfthefroViftonforthe eldeftfonne.
4?
oyiesi.
Anfw,
little chacir could not fufFerdivifionamongft them. So
Ndotbs vineyard , it could n©t have beene divided , ,
it was the portion that belonged to one houfliold, !
When Machl$» and Chilian died, 7^ refufed to raife up •
feed to them, Boaz, did the part ofa kinfman, and roar- !
tied RH^h^ and raifcd up feed to him. Rath 4. therefore
the double portion of the inheritance befell to Boaz,*^
Now if the whole had fallen unto Boaz^ he might have
divided it into three parts as it was at the firft, betwixt
EUmelech^N.mi\ Btfa:^ and if he had had three fonnes^he
might have divided it aoiongft themj but if he had had
foure, he might not have divided it in fourc parts.
But one in the gofpell came to Chrift to defirc him
to divide the inheritance betwixt him and his brother.
Luf. 12. 13,
This divifion is meant of the divifion in the familie,
andaotof thedivifion in thehoufhold. So Pri>v, 17.
2. y4 wife fervsnt [hali have a fart of the inker ttance a-
mongflthe brethren^ or as the Chaldee paraphcaft hath
it, HeefhiU divide the inherttance Atnongfi the brethren-^
this divifion was meant of the chiefe houfein the fami-
lies and not of any divifion in the hoafhold. By this we
may underhand alfo, that divifion which is fpoken of
in that parable of the forclornc fonne^ the eldeft abode
at home in the houfe with his father, and got all his fa-
thers iaheritance; but theyoungeftgota portion of his
fathers goods, and went his way.
Whether did the firft of the kings fonnes fucceed to
the kingdome or note*
By the law of nations, the firft borne did fucceed,
Exod, II. 5. From the jir^ borne of PhAraohwhe fitteth
uyon the throne ^z^^ fo araongft the Edomites-^He tooke the
eldejlfovne rvho Jlwuld have reigned in his ftead^ and offe-
red him for a burnt offering upon the wall, 2. King. 3. 27,
15. Thonknorvefl thAt the kingdome -wot
The firft boroc of kings
fucceedffd by th« law of ,
nations.
So I, King, 2.
F2
mtne-j
44
ExercitatiGns DiVme. Qommand.^. Lib.z.
God fcmetimtfjeiade
choife of others than
the firft borne to facs
ceedthekingdome.
Conclujton.
We are ill king? and
coheiress i'-h Chrift
j in the ft imu all king.
i doir;.
mine-^ And thit aR iJrAei fee their faces npn me. And if we
fliall lookc before the law was written anfiongft the Pa-
triarchcs. we (hall fee, that the firft borne had alwayes
thisdignitie. Geni,^^g. 3. Rt^pen thou art my firft hrne,
my mighty and the heginningcfmy ^rength^the exceUemy
of dignity^ and the excellency fifpower^\\h\ch the Chaldee
paraphrafeth this wayes. Te decebat ut accip^res tres
^Artes^^rimegtniturAm^faeerdcUum^^ tegnum-Ax. became
thee to have three parts^the birthright^Priefthoodjand
kingdome.
Although the kingdome went by fucceiTion, and by
right it befell to the eldeft, yet it pleafcd God to alter
this. When i^«^^^; inheritance was divided, i. chron^
5, Uftph got the double portion, Levi got the Priclt-
hood, and ludih got the kingdomej here it went not by
fucccflion J but by free ele£lion: So Dxvid was the yon-
gcft of his fathers fonnes, yet it pleafed God to make
choife of him to the kingdome^ and (o Salomon extraor-
dinarily fucceeded to the kingdome.
The conclufionofthisis, he that was the firft borne
of the houQiold in Ifrael goi all the inheritance, and the
double portion of the goods, and the younger brethren
were fecluded from the inheritance, they got oDcly the
portion of the goodsj but in our fpirituall inheritance^
although our elder brother Chrift hath gotten the dou-
ble portion {bewg dneyntedmth oyleof gUdneffe abdve
hisfeUowes. Vfal 45 . 7O and the inheritance^ yet we who
are his younger brethren arc not fecluded from the in-
heritances but we are €^heires with Chrifl. Rem. 8.
EXERCIT,
Oftheprovijionfor the daughters.
45
EXERCITAX VIIL
Oftheproyiftonfor the daughters.
Commandement. V.
A^'uw, 27. S. if a man die artdhive noffinCy thtnjet
Jl)iillcAitp his hberitAnce tofufjt unto his daughter*
T^He Icwes fay that in Ijrael there was amutuall fuc-
-*■ ccflion and tranfoniflion of the inheritance; Second-
ly, that there was tranfmiflion^but not a fuccefflon, and
thirdly, chat there was fucceilion^ but not a tranfraif-
fioH; and fourthly, that there was neither tranliniflion,
nor fucccflion.
Firft, there was a mutual! fucceffion betwixt the fa-
thcr and the fonnc, when the child fucceeded to his fa-
therjif his fondied without children j,hetranfmirced the
inheritance back to his father again, although he were
dead; and then the inheritance defcendcd to the next
brethren from the father, andfo to the daughters if
there were no brethren^ and they fucceeded not here as
brothers to their brother who was dead, but as children
to their father, as if he had becne alive; and the inheri-
tance was tranfnaitted upward, although it were even
to Adam-^ therefore the Icwes fay, that no man wanted
an hcii c in Jfrael.
Secondly, the inheritsfnce was tranfmitted, but there
was no mutual! fucceffion^ Example,the woman might
traniiiiir to her husband all which werehers> but fhee
could not fuccecd to Tier husband.
Thirdly, there was a fucceffion but not a tranfmif-
fion, as the fonnc fucceeded to bis mother^ but he could
F 3 not
lenitHr^t
46
If there were no males
tofucceed, then the
daughcersfucceedcd.
CiiildrcR continue the
name and memory of
the fanailic.
•^^T mcmoria.
<• » ▼
clcgans p.tradom:ifia.
p3 fUus a \^^filhre
Jeptuag. Stxulv^v .
ohUruseff ATiy.viA oh-
Ihio.
TiKVa, liber i.
Exer citations DiVme. Command.^. Li b. 2 .
not rranfraic his right to her.
Fourthly, there was neither fucceffion nor tranfmif-
fion, as chefe who wetcutermi^ borne of one mother^
but not begotten of one father^ they did neither fuc-
cecd to their brethreOj nor yet was there any tranfnDif-
fion.
The inheritance defcended to the males, and if they
had no males, then it came to the daughters^ and if the
child was an Hermaphrodire, of whom theydoubte|d
whether hee was male or female, then the inheritance
fell not to this Herraaphredirc, but hee was reckoned
amongft the daughters onely, and got his portion a-
mongft them.
The proraife was made at the firft to Abraham^ and
to his feed,, hui feed here is chiefly meant the males,and
therefore the Lord commanded them to bee circumci-
fcd,and tocarric the badge of the covenant in their flefti;
the inheritance was firft promifed to the males, bccaufc
the males kept the memory of the family; Zac/ir is cal-
led Mas^ and Zeeer is called mernorU^ therefore Euripi-
des faidof the males sy>^oi yd^ ^otn'i W/cAs^ A^sivz?^ colum'
njt f Ami Hay urn funt m Ares , Ik Sonne is called Ninfrom
Nm ^ItAre^ which the Seventy tranflate s^iAixiv^v, ferma^
/^^r^jbecaufc by fonnes the name is continued ;jf^/^;^
faid5 2. Sum. 1 8, 1 8. / have nofor^ne tofreferve my iQAtne,
The daughters agaioe are called N^fkin a Na^a, ohlitus
fhitj to forget, becaufe the name of the familic is for-
gotten in them: hence amoBgft the Grcefces «v.mA, is
called ohlivio^ becaufe when men want children, their
name is forgotten.
The Lord commanded in his law 'Deut. 25. 5. Ifa
man die without children, and tAat. 24. 24^ t^;/^^ com-
monly is tranflatcdjS//V, but not well, for the daughters
fucceededlikewife to the inheritance when there were
no fonnes, and therefore it (hould bee rather tranflated
UberL
Ofthe^roViftonfor the daughters.
47
liberie which comprehcndcth both the males and fe-
males, for the word ^^r^ngcomprehcndeth both.
The daughters raifcd up feed to the parents as well
as the males did. Rnth,^. u. for the women built up
thchoufc.
When the d:iughters married wiihia their ownc tribe
rhcy continued their fathers naT.c 5 bur this is under-
ftoad oncly of the daughters who were herctrixcs in if-
rael^ and had no brethren, they were bound to marry
within their ownc familie and tribe. Num. 16, 8. but
the males might marry inany tribc,bccaufetheinheri»
tance followed them, as Divtd married Michel Sanis
daughter of the tribe of BenUm}n^OJi[\d Ahinoam the Icz.-
ree/itirjfe, ot the ti'ibe of I/fachar. ^.Sam.^. So theft-
males might marry with any tribe when they were not
heretiixes. So 54/ir/gave his daughter to f/4^r/>/the£-
pkramite^ and his fccond daughter to David v^ho wasof
the tribe ofludafj-^ and then to PhxUi who was of the
tribe o{Berj\imin^ and Cdleb offered his daughter to any
that would fmite Kiriatb-Sepher^ and the reft of the
tribes fwore that they would not give their daughters
to the tribe oi Be»)am^?9^\vhkh flicweth that it was ufu-
all to thetribes to marry together.
Thofewho were not heretrixcs might marry in any
tribe, thctv^fore the vulgar tranflationrranflateth it not
well. Nttm, 36. Every man ikill marry a wife in his
ownctnbe and family, for it is not fo in the original!,
but this vvayesj every one of the tribes of the children
of Ifract fliall kcepc himfelfe to his owne inheritance,
and wh?reas the Lord faith, rc/f 9. Neither Jhd the
inherit ::yjcc remove from one tribe to another-^ the vulgar
tranllcUiont'anflitech it badly, t;e m/fceantur trihtu^ as
though the Lor J ca.Timanded that one tribe fiiould not
marry withaaoihcrjWhidi the Lord acver forbaJ^un-
kflTcby the marriage there had followed a confuiion of
the
The daughters raiTcci
up feed to their fathers,
Whit daughters raifed
up feed.
1 ht hcretrix^ were to
narryin their ovyne
tribes.
The men might rcarry
in any tribe;
Women that'vvcre not"
heretrixcs might marry
inany tribs,
48
Exercitations DiVme. Command.^ . Lib.*'
Quejl.
^nfrf.
What Wis meant by
theinhcritance«
What lands or houfcs
might not be fold,
Cky
the inheritances^ the heretrix was ever ftill bound to
marcy within her owne tribe^ and her fonnc waste fuc-
ceed totiis grandfathers inheritance.
How were the tribes kept diftinguiflied, feeing that
they poflefled lands in others tribesC lefb.i^. 33. And
Eleaztr the fonmof A^iron died^ and they buried him in a
hill that pertained to Fhinehas his fonHe^%»hichx9AS given
him in mount Efhrdm. The Priefts had no poffeflion in
Ifrael^ how had Vhinehoi this hill then^ they fay, that
he had it by his mother who was the heretrix, and it fell
to her fonnc- although he might have no inheritance by
his father, yet he might have by his mother^ and they
fay that the farailes were ftill diftinguiflied in ifrael^ al-
though they dwelt in fe vcrall tribes, and they knew cvy
yzv^vfuamy although they were of another tribe, and
this kept the tribes diftinguiflied.
But feeing the Lord Num. ^6, ^. forbiddeth that the
inheritance fliould remove from 'one tribe to another,
we muftnot reft upon that anfwer, feeing the heretrix
w^s bound to marry ftill in herownctribej when the
Lord fpeaketh of the inheritance, hemeaneth of arable
lands or vinyards which might not be fold. Levit. 25,
2 3 , The hndjl)all mt he fold for ever ^ for the land is mine.
but a houfeor a garden within a walled citie might be
fold.Levit. 25. 30. forthatwas not a part of the inhe-
ritance in Ijra^/. When Finehas got this hill, it is
meant onely of bis habitation , and buriall place in his
garden^ he bad not an inheritance of the land: So Sebron
was a citie of the Lcvites^but Caleb had the fields there-
of, lofh. 21.11,12. And they gave them the citie of Ar-
bah^ the father »fAnak^ (jvhkh citie is Hebron) in the hill
countrey of Juuhy with tkefuburbs round about it-^ but the
jieUs of the citie ^ and the villages thereof they gave to Caleb
thefanne Qflephunnethfor hisfoffeffion.
But it raay be faid chat Segub who was of the tribe of
_^ Manajjeh
Ofproyijwi for the daughters.
49
ManaJl^'th had three and twenty cities in the land of
Gi/ead I . Cf/r, 2.22. Therefore a man in one tribe might
podeffc land in another tribe.
There was no confufion of the tribes hcrc/or the
one halfe of the tribe of MAnikj[[eth^ lay in the weft
fide of /W^^fjOf which was*^^^/^^; and another part lay
on the eaft fide where QiUaA was, which was in the o-
ther halfc tribe of AUnAffetb.
Againeit may be anfwered,although they had bcene
diftindi tribes^ yet thofccitties belonged not properly
to the halfe tribe of /^<<;?4f^/A 5 but they were taken
from ihcGeJhurffcs in Syru^ and were not within the
bounds of C4/;44;»,and fo any tribe might h^vcpoffefled
them5as well as they of MAttAff^eth.
But if the tribes might marry togcther3then it might
fecme that they fhould have bcene foone confounded-
and wee fhould not know of what tribe Chrift came.
Wben the males married to any other tribe, the wo
men were reckoned ftill to be of the tribe in which
their husbands were of, and if the women were here
trixes, they behoved to raarricftilJ within their owne
tribes.
If the woman might marry in another tribe,wbat if
her brother died without children, then the iaheritancc
ihouldhave befalne to her husband and their children,
and (o the inheritances fhould have bcene confounded.
If a woman was once married in another tribe, and
then her brother had dyed without children, theinbc
ritance came not to hcr,but to the next in the kindred,
as tothe Vncles^and to their childrcn,&c.
The heretrixe might many none but in her owne fa-
milic, for then the inherinaces might have bee nc con-
founded, her fonnc being heiie to his fathers inheri-
tance and to his grandfathers alfo by hismether^nd by
this we may giidcrfland why Matj being the heretrixe
G by
How5<:^«^ tai cities
in Mdnfffeth .
ji»/r9. 2»'
Ohy
Anfrfi.
The ^omen wfrere-
koncd to be oFthe. tibe
in which their hasbancs
were.
oy,
The inheritance «nic
nottethcwoma trar
was mirricd to aftcthcr
tribe.
Why the h^rc rix ^^«
toraarry initfrownc
ttibf.
5^
Condufion.
Iris tiicfjtK(?rs part to
To cjUhew it is taken-
Ths woman hath no
authority to irapofc th«
name.
E^trcitatiom 'Divine. Co?nmand.^. Lib. 2.
by right, married lofeph one of her owne tarailie and
kindred.
The conclufion of this is, women fuccecded unto the
inheritance in ^frael as well as the men did, therefore
women are not fecluded from thekingdomeof God
more then men, Ga/^r. 5*28. There U neither Uw nor
Greeke^ bond norfree^neithtr male nQr female yfor they are
aH orcein Chrifl,
EXERCITAT. IX.
Of the imbofttion of the name to the child.
Commandement V.
Gezf. 55. i^. she caSed his name Benoni ^ht his father cal'
led him Benjamin^
np He duties which are common to both the parents
^ towards their children, are handled already; to im-
pofca name, is a duric which properly belongeth to
the father, forthcimpofitionofaname figniheth au-
thorityj AdamhQid, over all the creatures , impofed
names to them,
rocaU^ when it hath no relation to the firftimpofiti-
on, then iris underftood of thofe who had no authority
toimpcfethename, asZ/zr. 1.5^. His friends and kin f-
men called him after his fathers name^ Z&chariah-^ here to
callus underftoodjthey would have called, or they be-
gan to call him fo. So Gen 25. 30. 7hej called his nafre
Efau^ they called his name Edom^ that is, they began to
call, and tooke up this name to call him E^^w: for in a
fpccchofmany where one is principall it is fingular or
plurall
OJthe impofitio?i of the name to the child.
\il^i\\r2L\\^^'^Ex0d.i'^,2l,hecaUedit bitterKejJe^ov they called [
li bitter ncjfe , but it is not fo to be underftood when the
fathcrgivcth the name to the child, that hee or they
might call him fo, but the father by his authority impo-
fed the name to him.
Thefatherbcinglordoverthechildrcn^andthc wo-
mans head, the womaa hath no authority to im-
pjfe the name without the fathers confent: there-
fore although the namej^wi^/ was revealed to HAgar
Gen, \6. II . And (hee is commanded to call him
fo, yet in the ftmc chapter it is faid, that Al^raham
called his nsme Ifi^niel. So Salomons name was given
to him by David h\^ father, and when the Angcll
Gac^rie/faid to Mary^ Thou fl)alt conceive afonne and call
his nam: I: fu^^ Luc. i. 21. The conception was finish-
ed now, and the name was told already to Mary^ tuc»
1 .3 1. Yet the holy Ghoft will have lofeph this waics to
give him the namc^becaufe hee was Chrifts reputed h-
xhar^lS/Utt'i. 21,
When the mother gave the name to the childjthere was
fome extraordinary rcafon in it' the reafon why Leah
gave the name to her fonne,was, that (he might recom-
pence the contempt of her husband, for hee loved her
nor as Richel^ Andjhee called his name Ruben^ forfhee/aid^
the Lor dhathfeene mine affliBiony norp therefore my huf-
hand wiS love meefien. 39.51. So the daughters of L^r
gave names to their fonnes, Gen,\g»7,j.
The mothers impofed names to their children, al-
though they hnd a father; that colleftionthen feemcth
not to hold E/ay. 7. Thou flialt call his name Emanuel
(vehrath) {pcakiog in the feminine gender to thcvir-
gin,thatChrirt as man had not a father, fomereadit
bttzcv vek^trath , contraSIe pro vekaraah^ and then it
is read J unufquifque vocabit, every one Jhall call him
Ie[tu.
G 2 Names
The mothers gave not
the name but in extra-
ordinarjcaGis.
mSnPT pro
T T T r
mutcito in r^
5^
Exerckatims Divine. Qmmand.^. Lib.2 .
what names ihould not
beiaipofed*
^/.
Whether the name Ic5
fuj ma> be given lo any
now .
h;D pn
▼ **■)'
The Hc^jhen called
their kings atccr their
Gods.
A father Hiould rot dc^
lay to give a name to
hisfonne^
Whati Zippnrah meant
by a bio€>d> husb;>nd.
Names which they Ihould impofc ftiould carry fomc
inftruftion with them, as the names which the Patri-
arches gave to their children^ arid fuch were the names
which the fathers gave both to the Greeke and Latine
Church, as Deodali^ QupdvultDet^^Tmotheu^yThe^*
philm.
Names which fliould not bee impofed to their chil-
dren are fir tt the names of God, Emamd^lefHS^^c.
How is this name lefm given co one in the Church,
CcUf.^, 1 1 . fcing i: was Chrifts proper nan:)e«
This Iefu4 was one of the circumcidon , and a-
mongft the UvvcSylcfhua and /efu4 were all one,and they
contraded the name i^i UfhuA into lefas-^ but now this
name is appropriate to Chrift under theGofpell, and
ir were blafphemie to give it to any but to Chrift: the
name lifin fignificd the fame thing which ///i«dotb,
but itisnot appropriated asi^/i^naBicisj therefore a
man may call his fonne lafon.
Names of Idols may not be given to children^as Hsft^
nibdl.[Hharjari BA^d^H^ve mercy End*^ HafdrHbalj BaU
thaJpr^(oMalchu'S from Moloch fach were thefcnames,
Nebttchad»fzer^ Nebuzarradanyirom the Idol Nebo^ Ef^y
4^. WeboUfdnt^ and ler. 5 1 . fuch was the name EviU
Mtrod&h^kom Mersdah the god of the Babylcpsiarfs^E/iy
50. {oBenhadAi from the Syrkn god v^dW,which they
pronounced corruptly for Ehhad^unus^
The father ihould indeavcur to give anametohis
child as foone as hee can- it was a great commendation
to AndronUmzvi^ Im'm^xhzi they u^ere in Chrift before
TauLp^9.\6* 7. Soitisagreatprivikdge tothechild,to
be entered foone into thecovenant; vvh^ n the child was
circumcifcd under the law hee was called Hhat(im,ff0n'
y^»becaufe then hee was married to the covenant, snd
io Onkelos paraphraicth the place,^ x^flf.4> 25. Th$t4 Art
A bUody husbdpidu mte:\n% paraphrafc is, in [Anguine cir-
cumcifionk )
of the dutie of feryants to their Maflers .
5?
ci^mctfionu datwefimbisfftnfud^^XiA hcc thinkctbtbac it
is not Mofes here that is called the bloody husband, but
the child who was circumcilcd: and therefore as Hhs^
fam in the Hebrew fignifieth^*/^ : So HhathAn in
the Arabicke tongue fignifieth circumcifion, becaufc
they were married to the covenant when they were
circumcifed. Ani touched his fteu^ they intepret touch
htit^rothuTt^ asrouchnocmyChrift ?/4/. 105. 7. that
is,hurt them norland hyfcetCy they underftand the part
of the body which was circumcifed, or that part which
diftinguifliesthefexcs: fothefectc iselfewhcre taken,
as Efay 7. HeefbdU (l)Ave the hairco/hisfeetjih^x. is, of the
privy part:as the parent re joiccth to fee hisfonnc foonc
married; fo fbould it be a great joy to the parent to fee
his fonne foonc entered into the covenant.
The conclufion of this is^thc Impofition of the name ar-
gucth the firft fovcrainty of the father over the child,
wherefore the father who refigncth this to others, de-
privethhimfelfeofthc authority which hec hath over
hiscbild«
EXERCITAT X.
Of the duty of feryants to their maflers. ■
Commandement VJ
Efhef. 6. 5. Servants be ^bedieftt tajeurmaprs Mecprdhg
tcthefiejb.
T^He third combination in the familie, is^bctwixt the
•*• mafters and the fervants.
The ground of fctvitude and fcrrile fubieftion is fin;
Tii ftt ptdiHiUft
Conclufim^
I,..,I.L..I ■».■-.
54
Exercitations Diatine. Command^^, Lib. z .
1
Sinne the ground ef
feiYiwdc.
When feivitade began.
Some of the pofterity of
H^m had a nn'tigation
of their ffcrvitude.
Quejl.
Jinf
\ the firft lervanc was a difobedient fonne, Nomimdomi'
m{^ fervinon nntu7otJid feccAti:^ & cttlfxmnnAttir a me-
ruit hocnomcn^ Gen* p. 2 ^.Curfed be C^naan^afervant of
Jirva&ts/fjall he be unto his brethre^.hc cur fed him thrice,
as he hkffcdSem twice, and iajfhet once.
This curfe began in the dayes of Sem^ who was Mel-
chifedeck the king of Salem^ when the Canaanites were
tributaries to him^and afterwards they were fervants to
the ifrAelites.
This ferviriidc was fomewhar mitigated in fomc of
their poftcrity; the Gibhmtes were of the offpring of
Can^an^lojh p,2 5,27. yet they had the bleffing of God
upon thdriervicc, and hee conriaued chem^ although
^yW would have rooted them out, a. Sam»2i. Sothe
Cherethites were Camumtes^^ yet the Lord mitigated
their fervice, for they became Davidr guard, and fo it
was mitigated inP^r^ah ihtHittite^ and Ebed-melech the
blackmoore, and in Armm the lebufite , and in the wo-
man of Canaan; but yet the fervitudc continued flill
uponthcpofterityof thefeven nations, i.i^/>g. 5?. 21:
Salomon did Uvie a tribute of bond- fer vice upon them unto
this day. And after the captivity, A^^^^;;^, ii* 3« and this
curfe lyerhyet upon the pofterity, as the blackmoores
are fold for flavcs unto this day, and the Egyptians are
vagabonds.
Whether is fervitudc contrary to the law of nature
ornot:*
A thing is faid to be dejurenatura two manner of
wayes; Firft,when the law of nature commandeth fuch
a thingandforbiddeth the contrary. Example, Thou
(halt love thy neighbour, the contrary, thou flialt not
hate him. Secondly, when fuch a thing was according
to nature in the firft inftitution, but the contrary is not
forbidden. Example, a man by nature is borne naked,
nature ha^h not given him cIoathing,but art hath found
out
T) uties of/erVants to their Mafiers.
55
out this helpc for him- now this is not contrary to na-
turCjbecauIc there is nothing forbidden in the firft infti-
tution. The fiiHisde jure pfiJinvoffatHrai^zndwcc muft
do nothing contrary to that: bur that which is contra ')fu
ft^gattvum^ wherein nature hath determined nothing
but hath left that free to the will of man^ here wee may
do again ft that lawj bccaufc nature hath concluded no-
thing to the contrary.
Againe^ fcrvitudcisagainft the firft intention of na-
ture^ but if wee will coniidcrthe fecond intention of
nature, bccaufe nature hath interv^niedj it is according
to the intention of nature, thatfbmcfliould ferve, and
fomegoefrce- forasthefcnfirivc faculty fliouldobcy
the reafonable and fcrve it: fo fliould the focle fcrve
the wife man^?r this nvight fcemc to loofe the bond^ which is
jbetwixtrhe mafterandrhrfervant. The
Servitude both accors
ding to the firft inten-
tion of nature And a-*
gainft ic
Chriilian liberty and
fervitude may f^acd to-
gether.
^"^fi-
5^
Exercitations Divine. Command^^. Lib,2.
Servants who fled for
rdigiQn were to be pro*
Thefirftdivifionof
iesvantfi.
Children begottin in
their miiAershoarev
AUufim.
{luff itwHum,
Mentaktnintfcewtrr*
according to the Uw of
nacioMwcr* inad«A:r-
vants.
The law raeancth ®f fuch fervants who were Gen-
tiles^and who for their religioocameftom their mafter
to the Church of Ifrael, for otherwife a fugitive fer-
va0t was to goc backe to his mafter againe^ as Oiaejimw
to Phf lemon.
Servants were either fervants by birth, or made fer-
vantS5 fervants by birth were thofe, who were borne of
handmaids; if the father had becne a free man, and the
mother a flave5t hen the children were flaves: Nam far-
tmfiquttnr wntrem^ the child is reputed according to
the condition of the mother: but it is otherwife in the
covenant af grace, if any of the parents beh4j:fben the
€h/i u holyi i ficrvj. 14. that is, hcc may be admitted to
the covenant; thofc who were borne in the houfe,
were called ^'^r»4rfolw/»;J hence comcth 'vermculm fir*
mo^ the homebred tongue: and oppofite to thofc were
dknigenA^ and thofe vernA domus w^cre called '^tiu^y^v^i
borne in the houfej for when a man married a woman
and begat children in their matters houle, the children
were not called their children , but their matters cbil-
dren; and D^wV/alludeth to this forme, Ffalm. 11 5. 1 5,
/ aw the feme of thy handmaid-^ that is, my mother dwelt
within thy houfe, and was within the covenant, and I
was borne within thy houfe, and confequently belong
to thee ;. when both the parents were Hebrewcs and
free, then the child was frccalfo, F^/'/f/.y,?. Paa/w^s
Hehmm ex Heirdis, that is, both his father and his mo-
ther were Hcbrewes, and he was free borne.
The fecond fort of fervants were made fcrvantsr and
they were either lure gentium^ or lure civiU-^ Jure gentium
were thofe who were taken in warre, and were (ervi
helli^^nA ChnU alludethto thisforme, Lnc,/\..iS. when
he expreffcththe miferable cftatc of finners carried cap-
tives, he calieth them aixha^s>t^( cuf^ide captos^xun down
wich afpeare, and therefore the prince of the captives
in
OfferVants duty to their maftcrs.
57
ia the captivity was called rt/x^ut^wTx'^vc^jthe prince of the
captivity^ the Rom;ms called thofc kiv^v\is,mancipU^
quia manu captii fifwhof?jfocvsr a mm is over tome to him
hee is afcrvAnt. i. Pet, 2,1^.
Thofe wIto were fervants jure civiti were fuch as
foldtherafelvcs to be (laves, and the holy Gho(i al-
ludcth to this fort of fervants , Ahab [old himfelfi to
fianCy I .Ki^f^.i 1,25. Although wee be fold mder Jinne^
and taken captives, yecletus never fell our felves to
finne,^(?;w.7. 14.
The fecond divifion of fervants ; the Icwes had foure
forts of fervants la their houfe^ firft, thofc who had the
gf cateft charge in the houfe, as EleazAr in Abrahams
houfe,hec is called 'Ben mepek^filiw dtfcurfta domus^h^-
caulehecran up and downe, having all the care upon
him, and hec is called DameJIoek^ which is all one with
Mepek, the fteward of the houfe, and Dswe/hek was his
furnanie^as Eleazar was his proper name5puttiDg daleth
hti'oiQmejhek. Daleth is, the article which the Syrians
ufe to put for He demonjlrativoy and fome hold that it
was hee who builc Damafcm • fuch a fervant was lo-
ftfh in Vctifhers houfe, lob. 12.18. He hindeth [^dzcr'J
a girdle upon their loinQS^l^Azor^ in the chaldee tongue
fignifieth a girdle or apuife which the Kings fteward
wore in the Eaft, fuch a fervant was Nehemah the Tir^
fhilhite-^ this commcth from the Hebrew word Tinjh^
muftum , and being formed after the manner of the
Chaldee names, it is Atirjhata-^ he was fo callcd,bccau(c
he was the Kings cupbearer,fuch a one was Herodsjiew-
ard, Luc. 8. 3. liches^^^')^(^^>i ^ the Syriacks call him
0economu4y and the Arabick thefaurariu4^ his treafurer-
thefc fervants were {aid fi^re c&ram Domino^ to ftand be-
fore their mafter. \Xing. 10. 8. Hafpj are thymen^ hap-
pie are tkefe thy fervants which Jland centinually before
thee^ that is, which ferve thee; and the Aogell alluding
H to
Allfifiottt
The (econd aivkTon of
rcrvants.
difcunere.
pti^»n n pro n
dQ/nonfirathOi apud
^TlD Mufim*
58
Exercitations VtVme, Command.^ . Lib.2
The bafeft fort offccs
vice.
^il)ifioij.
tothisforrae faith , la^ Gabriel that (land in the f re-
fence ofGed, Lnc, i. 19. that is,ieady to fcrve him and
to exccure his wiH : Such fervancs were called Mejhur^
tim. Num, 1 1. 28. I. Chrort, 6. 32. and i, Kif7g, i. 15.
Aifjlui^ is faid, TM^f/jsrath'] mimjlrareregi^ to aiinifter
to the King; fuch a fervanc Chrift fpeakethof, M^t. 24.
45 whom the Lord fetteth over his houfliold.
The fecondfort of fervants were thofewhohad an |
ittferiour fort of fervice; fuch was EJ^jha that powred
water upon the hands ofE/ias his maftcrj and thofe fer-
vants were called Cnaihad/m properly.
The third fort of fervants were thofe who were more
fervile. i. Sam, 8. as Coofces and Bakers, and thefe the
Romanscall mediafiini^qukadmedia opera dejlwait^ fer-
vants that were bufie about fervice,tbat was of the mid-
die fort.
The fourth fort of fervants were thofe who were fet
to the bafcft forcof fervice^as to grind in the raan-milL
Exod, 11,5. Even^to thejirft borne of the m^idfer'v&m th^t
fittetbbehtndthemill^ chatis^theraan-milljfhc is faid to
fit behind the mill, becaufefheethruftit before her as
fhe wroughtjby the handmaid here is meanithe cap-
tivej who was fetin the bafefl fort of ilaverys for they
made the flaves in the day rime grinde in the prifbn^and
fhut them up in the night in a pit, and they clofcd the
doore with the milfionc, and Efay alludeth to this fort
of fervitude^whcn he faith; Take themilflcms afid grinde
meale^ uncever thy Uckes^ make bare the legge^ uneover the
thigh ^fn[fe$ver the rivers. Efay- 47. 2. all thefe were
fignes of their fervitudeinthe captivity. This fort of
fervitude at the firft amongft the Grcekes was called
j)^o^U, xfivf? is called ^///x?«, bccaufe theyfervcdiothc
du(^; fervants fhould bee as diligent in their calling, as
wrefllcrs who wrefile in the daftj this word is appropri-
ate row to Church fervice.
They
OJ ferVants duty to their millers.
59
They had other forts of fcrvants which were called
mercenary fcrvants, andthisvvasa morceafiekindeof
fervicude3 and this fervitude indiired but three yearcs.
D^uL 1 5 « 1 8 . ffee hath beenc worth a iouhle htrtdfervant
to thic inferving thee ftxt ye Arcs ^ he is worthy of double
wages, bec^ufehe hath fervcdtwife as long as amerce-
nary, for a mercenary ferved only three yeares.jE/^f^. \6,
14. and lob alludethtothis fort offervice, Aremt bis
d^yes like the dayes of An hireling, lob. /• i.
The duties of the fervants to their mafters are fub-
jcdion, obedience^fidelity J and dih'gence,
Firft fubjcdtion, to fhew their fubjedionjihey tooke
their denomination from their maftcrsj as from Herod ^
Herod/ani'^Cofrom CafarjC£far/ani^ from Germanicui^
Germsntani. Servus perfe non eft perfona^fed res^ &pof
fcfsio Domini Jni, therefore they are cd^X^AyV^ufLpo^tCfio.
Gen. 24.35. Mj mAfter is become great ^ and the Lord hath
given htm flocks ^ And herdes^Andfilver^^j gold^& menjir-
vAnts^ and maid fervants ^and CAmels^ and Ajfcs^ani the
Greekcs call them tin!iroi cjtiiA nonhAhent perfonAmin
jure civi/i, neque hAbentpAtriam , neciue heredem\ and they
call them ^v^p^toJ^k? their maflersfeet. 1.^4^.25. 17.
Let it bee given even unto the young men that follow my
Lord^ in the Hebrew it is that WAlke at my Lords feet.
The fccond dutie is obedience, ^for obediencie they
rtipuld have their eyes alwaycs towards their mafters,
to be dircfted by them^as it were with a word or nod-
and as the mafterteacheth with his eye. Pfal. 32. 18.
So fliould the eyes of the hAndmaidbejowards hermjflrejje.
V[d. 123. 2. If they fct their eyes cowards their ma-
fters, then their maflers eye will bee towards them for
lh€\T 9,006'^ ponam fuprate oculumm^Hm* Gen^ 44. 21.
and/.
ue,
./.
^^^5 and hee goeth^ andto another come ^ andheecommeth.
Mat, 8. 9. lohs fervants were nor obedient, / cdSed my
firvant^and heanfwered fnemtJobA9. \6. Sothofe fer-
vants who anfwerc againe to their mafters. Tit* 2, p.
Servus [it momfiUabu'S Bemmo,
The manr.er of their obedience iliould be with feare
and trembling; this feare is not taken here for ferviie
feare, fuch as is in flaves, for it is the fame word which
is ufed. ThiL 2, 12. Whh feare ^nd tremblings which is
not ferviie feare, 2 . C^r. 7. 1 5. ihcy received litm with
feare and tremblings this v/as more then ferviie feare.
This obedience of fervants to their roaftcrs islimi-
ted^ they are h^i their mafiersaccordiffgtof he fleP),Ephef,
6. 5. KvAThomas obferveth well out of 5^^z^r^, that
Servitfii in totnm homtnem cn]ufcuncjue gemrisfer omnia
nondtfiendtt^ that is, their commandements reach not
to the foule of the baieft (lave that is, and therefore
(laves are called [^^WT^t J bodies. Revel, 18.13. becaufe
their mafters commandements reach oncly to their bo-
dies, and not to their foules.
The fervants arc free of their mafters fervice in thefe
cafes: Firft^when they are theLordsprifoncrsin fick-
neffe: Secondly, in the night when they goe to reft- and
thirdly, on the Sabbath when they goe to ferve the
Lord.
Servants obey your mafiers according to the fie{hi, this
fignifieth the (bort continuance of this fubjeiSion, for
all bonds according to the fleib, ceafo in the life to
coracj as the bond betwixt the man and the wife ,fo be-
twixt the mafter and the fervant^ for then they fliall bee
like the Aogels of God .
Seeing the fervants are called their majlers money ^
Exod, 21: 2i, and they are reckoned inter fnebiiia^ a-
mong the mafters moveable goods. (^;;. 24.35. Whe-
ther might a fervaat in l/rael fue his mafter at the law
for
Of [try ants duties to their majlers.
6i
for any wrong done unco himc'
According to thepoluive lawcs of the lewes hce
raighcnoc fue his mafter, butihcmoralllaw alioweth
that he fhould plead with his maftcr if he had done him
wrong. lob, 31.13. 14. If I did defpife the cmfe cfmy
TKAYifirvAnt or my mmftyvant^ Tphtn they contended mth
me^ ivh/it(hali! doe then when God rifeth up^l and vohm hee
vifiteth^ what J1)M lanfwereh^m''. did mt heenbo made
me in the moihen wombe^ make himi There arc two rea=
fons here why job will not decline to bee tried by his
fervantj becaufc they are alike in creaiion, and fliall bee
prefented ahke before Gods judgement feat; and there-
fore it is good reafon ihat we be both tried in the judi-
catoriesof men, and it is moft equitable that my fer-
vant have place to plead again ft me5 God hiiTifilfe re-
fufednot to bee tried with his fervants. Epty, 49. i. Let
H6 come neare together to ')udgement. So ler^ 2 . ^. Gods
power is an abfolute power, anditreachetbas farre as
his will doth. Secondly, God cannot bee angry with
hisfcrvantSj nor punilL tlicm above their defcrts, and
if hee would doc {o^ what ludge haih hee above him
to call him to accounts' for if an equal! had not power
over his equail, much lefTe over his fupcriour, and his
fuperiourinthehighefldegrcej and yet the Lord will
fubmiEhirafelfc to bee tried, pleading with bjfe men,
that he may be juftified in his fpeeches,v^hen he is judg-
ed. ?/S/. 51.4. Whatisbafe man then vvhofe breath h
in his nofuilsjthat he fhould refufe this judicatory:'
The third dutie of fervants to their maflers, is fideli-
ty; Mat. 14, 45. who is a faithful md a irife fervami
Such a fervant was lacsb to Lala^j who by allraeanes
fought hismaflersprofirj A^ah in the originallis cal-
led a handmaid^ and Omen is called a nurfe, which both
come from ama^^fidelern ejfe^ becaufe the handmaid
iTiouId bee as faichfuli to her miflreiTe^ as the nurfe
H
fhould
Jinf.
WhciHgrtlie ferviMi
Diayp!:?d with hii
The reafons wliy ftra
vanti may plead with
their mailers.
G od fNbmittc^ tim-'
k\{t ai it were to bcc
tried in;udgcincnt,
FiVelityofrctvants to
their rrafters.
fax fnitrix ab [OS
fiiclem CjTf '
6z
Frocopiui.
The aunuer liow the
CdttaAfiitei pleaded for
their liberty.
Diligence is required
ina fervant.
Stare -pro firvtK'
How y^>^^^/ painted
afervaRt.
Exercitatiom ViVtne. Command.^. Lib«2 «
(hould be ia keeping of the child committed to her.
The fcrvant labourcth not for himfelfe but for his
maOcr, the talents were put out by the fervants for their
matters gaine. MAt. 25. 27. Thelcwcs fay that there
was a queftion betwixt them and the Cananites which
dwelt in j^fr'tch^ (for when lo^unViWQd the Cammtes^a
number of them fled to Africk^a^ the infcriprion at Mm-
ritdnia tcflificth: Nos fumus Cmandi qui fagtintis a facie
lofhuA pTAdmris) they came before Ale^dn^er the
great to claime their poffcffion in dmm againc j and
cheyfaid, that the land oi Canaan tooke the name of
their fiither Canaan, Nnnu 34, i . And Gabboath a lew
asked them, what fort of arguments they would ufc io
this their pleading:' they faid, they would ufe argu-
ments taken out of the law: well faid the lew , it is
written, Gtn. 9.25. Curfed is Canaan^ a fervant offer-'
vants [luU he be to his brethren. VVhatfoever the fervant
acquir€th5itbelongethtoth€ matter, butyee are our
fervants,therefore whatfoeverychavc, doeth juftlybe-
longeth unto us^ye fee how ye are juftly fecludcd from
Canaan ^^n^ have no right to it.
The fourth dutie of fervants is diligence. ?rov. 27.
18. Heen^ho keepeth the figge tree eateth the fi Hit thereof
fo he that xoaiteth upon his mafierjldll he honoured: Ser-
vants were faid to ftand before their matter, ler. 18.
20. I. Ktng. 17. 1. 2. King, 5. 16, Beatifervt qtiiftant
coram te: D^z/Walludeth tothis, iyi/. 154. i. Bleffeye
the Lord all ye fervants of the Lord which by night fl and in
thehoufeoftheLord. And isy* 2. Teethat ftand in the
houjeof the Lord, Such a fcrvant was E/^^^^^r, who was
Ben Mefhfk^ fi/ius difurf^^ in Abrahams houfe. So Luc.
17.7. if^hich of yow^aving a fervant ippho having ferved
all the day^ doth not gird himfelfe at nighty &c.
Apfelles painted a fervant with his hands full of tools,
to fignific that he fliould be diligent ia his worke^ with
broad
Ofmaflers duties to thetrJirVatits.
broad flioulciers, to bcare many wrongs 5 with Hinds
fectjto runne fpecdily 'at his maftcrs command; with a
Jeanc belly , that hcc fhould be content of a fpare diet-
With the cares of an Affe, and his mouth fliuc with two
kcycs, to fignifie that face fJiould be fwift tohea're, and
flowtofpcake.
EXERCITAT. XI.
Of the majiers duties to their ferVdnfs, ^
Commandsment, V.
Ephef. 6. 9. And jet rrj afters doe the fame things to
them.
«5
npHc mafters duties to fervants are, firft, to.com-
^ mand rhem^ fecondly, to inftrudt them- thirdly , to
feed them- fourthly^ to corre^ them- and laftly to re-
ward them. ^.
Firft,to command them^their commandements muft
h^fU^pcpbilia^ mdproportmAUd^ they fhould be holy,
things poflible, and things that are proportionable to
their ftrcngth: they fhould be/^/^i' when 54»/ comman-
ded Deeg to run upon the Priefts and kill them, i . Sam.
2 2 . 1 8. this was a wicked commanderaent.
Secondly, they Qiould be fefsfbilU-^ Gen. 24 8. ^nd
ifthiTi^omanwillTJOtfcllorvthee^thenthMjljalt be clear e of
thii mine $ath.
Thirdly, they fiiould htproportknalia^ Le^vii. 2 5 • 43.
Then jhah not rule over him vpith rigour. SoEphef, 6, 9.
Firftj the Egyptians caufed the Jfraclites to gather the
ftraw', Secondly, to make the brickej and thirdly > they
cs«fed /
Pidce^i
5Tl4.
Fofsiitli4»
^PtoporttO'
64
in duritk.
J V * »
maim ejui tranfiervnt
per olloi'
Mafters oughtto la*
ftraft their TervaBtSt
The mafters duty to his
fervancistofced him.
^^tlufi9nl
The Heathen ufed their
fcrvautfi hardiy^
ExercitaUons Divine. Command c^. LiK 2 •
eaufed them to make the pots. P/iA 81. j, Feceruntwa-
nf^s tranfire per oUas^ and yet they faidj ferjicite opera in
diefuo^ that is, they would have the whole dayes taskc
of them. So^;cv^. r. 15. Fecerunt Ifraelfervirein duri-
tk^ they m^delfraeltoferve with rigeur^ they have a pro-
verbeintheT^//^^^^', juxtarebur umelid4ntfHper ipfum
$mriL^ that is, they (hould lay no more upon him then
he is able to beare: this A^yA&xx eji violenta fervitm.Mat.
5, 41. and this hard fervicc is called ^n iron for mce.
Deuf./i^.zo:
The fecond duty of the mafter to the fervants is to in-
ftfu^them; Abraham brought forth \^Hhanichau] his
catechized fervants. So/?^. 24. land my houfe jhall
ferve the Lor d^ and (oEzekias inftru(5ted his fervants
to write out a part of Salomons Proverbs. Pr^v. 2 5 • i .
Servants (Tiould adarffe the doctrine oflefusChrifi. Tit.
2.1^. v?hich they cannot doe unleffe they be taught.
The third duty of the mafter to the fervants is to feed
them,'S&'.*>iJ.o?}^vti-.^ harb^veHicatiOy the pulling of the
beard, ^/^ 50, ^. igavemy back td the fmiters^ mdmy
checkes [_lemoYitim~\to them that plucked off' the haireJPoT
great offences the mafter might whip his fcrvant ad
tumor em ^ adlivorcm^ adfanguinem^ Theblewenejjeofthe
wound chafeth arcay evilly Prov, 20. ;o. but hee fliould
whiphicri fotharheleavenotafcarre orn arkebehinde
him, the Greekes called thefc d-ntyi^^ that is, /^ri'/ Jlig-
nutici^ whofc backes were marked like the moore bcn^
and they were fo called ^6 ^r^g/Vfd', this belongeth one-
ly to the m;?giftrate to markeand ftigmatizethem.
Although the Lord grant great liberty to mafters
I over
pn CDrh Panh
dimcnfio,
fumAd eft quateryjt
modi} friimcnti quos
fervi accipiel\int id
rncnf^m.
Pjth4^crasC!ii6, Noli
'tnftaefe c^amri^tha: i$,
have not a care what
ye 1} alJ cate the mora
row,
\^2 Film '' ' ■
Pucr.
y^oKcL^'i'/^Hv Colaphum
incvtere-
•Ti'/jf Crcpid.^y to beat
rcitl) ajhooe or p:i7itofIe
tobeattpitbarod.
T>cpiLmtib'Xi>(i C5lQ
'DepiUiit-
Mafters u.ould not cor*
rea their {ciYants n-
gorouily.
66
Exer citations ViVme. (^ommanl^, Lib.2 .
Maftershaveno power
over the life of their
feivants.
J!^
over their fervants in corrcding them, yet they have no
power over the life of their (crvants^ and therefore the
mafter is not excufedj Exed. 2 r . 20. if hee had ftruckc
his fervant with a weapon purpofing to iill him, and
hee kill him. Hec is cxcufcd onely if hec-beatc hioa
witharodjhaving an intention oncIy to chaftile hiai^
andinthemeanctiirieheed)c: it is not to beprcfumed
that hee did this of purpofe to ki'l his fer vant-but if hec
had beaten him with fuch violence chat hee had pre-
fently dyed under his hand^ then hee was holden as the
murthererofhim-and \vhxrc2s.hisMdExed.2i.2i.He
is hismemy^ this frceth him neither in the court of con-
, fcience nor before men, as if hee had power to kill his
feruant: neither was hee freed^ bur in fo farre as it was
prefumed that hee would not have killed hiui when he
bought him^but onely to chaftife him.
The laft dutie of mailers to the fervants, is to reward
them, Exod, "21. \l* Ai hee came in mth his bcoiy Jo hec
fJyallgoe out rc'tth his hdy, Hse (hill goe out with hU bodie.^
that is, he (hall goe out aJone- and it is oppofiie to that,
hefhall goe out with his wife, that is, if hee had beenc
married before they iliall both goe out free.
AndDeat. 15. 13, Thou fhilt not fend him AX^ij empj ^
but thoH Jhalt reward hmUberal/y. In the originall iris,
[li^gmnek t&gmnik le^ thou llialt honourably feed him
away, orthou flialtputachaine about his neck when
thou fcndeft him away. When mafters reward their,
fervanrs, and fervants doe their duty faithfully, this is
called rou(pai'c^^-^Matt. 20, 3. heeagreed with them for a
pcnnre, ci:,"vWy;?c:w^. when the fervant ferveth faithfully,
andthemafter reWardcth him not liberally, this ma-
Maft«r; fiioiiW reward
thsirfeiiiant?.
Honcrando honorartum
re urn ioHa fjttS txnpt-
kerb a Jarre inmufii
(Jodlbever'jffi
ip
Her
Ofuhe duties of M afters to their ferycintsi
Hcrcisanallufiootorhe manner how the Icwes payed
the wages of clicir mercenary fcrvanrs,^;//^/^ mercen^xrij^
was th y earc when bee had comnlcat his full time^and
ferve J neither more nor Icflc, then he got his full wages
and florhingwas dirainiflicd, nor the payment was de-
laycd- fo Moabs cup is full^and therefore the Lord will
nor defcnc fcis punifhrncnt, but punifh him pre-
fcntly.
Now, that maftcrsmay pcrforme this duty the bet-
ter to their Rrvants, iet them remember that of /^^. 13 .
J4. Heexvho creiitedmecreatedhiminthcwomlpe. When
lofm k\\ downe before the angelItoworfliiphim,rhc
angcU hlifiee it mt^for lam thy fellowJervantiRevel, 19,
TO. much more may mailers fay to their fervants, lam
thy fellow fervant; by nature and birth they are equal!
with them. Homines contuhernAles Jhtmiks amUi^ ^ cok^
fcrvi^(^habent cutem communemjketmnvejiem*. They
live under 00c roof e^ they arc friends of a lower ccndi-
tion, they are covered with the fame skihne, and they
differ only in apparel); and as they diff.-r not in creation,
fo neither in redemption, GaUt. 3.28. There ii neither
lew nor Greeke^ bond nor free ^ neither male nor female for
they are a\l$ne inchrijl: the fervant paid the halfc fiqje
as well as the matter. And let them remember that
they (hall be equallwich them in death, lob 3.19, The
f mall and the great are there^ and the fervant is free from
his miftcr .
Theconclufionofthis is, ifmafters lookeuptotheir
great matter the Lord^they will doe their dutie to their
fervants under them: a man hath a fouretold obligation-,
firfi^to God,y^/'r<«/(?iChcntohimreife5/;j/?; thento.his
equals^ ytxtafe-^ and then to his infcriours, infra fe^^ if
theylooke up to him that isabovethcm, itwillte^ch
thcsn their duty to tTiofe who are under them.
67
Allujicn,
I2
EXERC.
juid.
Motives to rrovc
. ftcrs to performc
to their feryants.
ma::
dutic
Ccnclujicn,
Supra f
Infrx ^
68
Exer Citations DiVme, (jmmanlt^. Lib.2
EXERCITAT. XII.
Of the duties oftheJuhjeBs to their ^ing.
(^ommandement, V.
Rew.l J . 2. Whofoever rejijietb the power ^ rejifleth the
ordinance of God.
VV;
E have fpoken of the combination in the fami-
ly, now wee come to the combination in the
polityjbetwixt fub jed$ and their Prince.
As children are bound to honour their parents in the
family /o are fubjeSs to honour their King in their po-
litie. Thedutiesof fubjecis totheir Prince are firft, to
honour him^fecondlyjio be fubjed unto him; and third-
ly,to be obedient unto him.
Firft, to honour him, and to have an inward refpeS:
unto him; for his calhngs lake- not onely for his gifts of
badic or minde^but becaufe hee is Gods Heutenant and
deputy upon the earth here: Chrift faid, Thathcerch$
receivethn Prophet in the name of a Trophet.jhdlnot rvant
his reward^Matt. lO. 4I. that is, if we refpcvft him £s hce
is a prophet onely ^ and for no other refpcd: fo the fub-
/efts when they honour their King, one! y becaufe he is
their king^and for no by refpect^ then they honour him
rightly.
From this inward reverence and eftimation they are
bound to give him his due Ailes and titles«they are caU
led thQ heath of our /^oJl/iU, Lament. 4.51. S^th^ (hieids
of the earth, Vfal df'],<^. And Upidesf&n^iitAtis^ Lmient, 4.
i^^ryAVccies^ thebarres^Uoj. n. 6. For ssthe barrcs
carried the arke^fo doe they the weight of the common
wealth.
of the dutie of ftibjeBs to their Trhice,
69
wcalch^and they arc called yrcl-n^^f^/4^,i.2^, and^'^*-?5*- ^^^
Luc, 2 2. 2 5. The highcft titles andftilcs belong to God
oncly^ticles in the fecond place belong unto the angels
who are Gods miniftcrsj they are called Jhroms^ dom't-
niom.frincipditks^ and poivers^ Co/t^Jf, 1,16. ant) mihc
third place belong to Princes who arc Gods deputies^
fubic(9s nmft not give that to their prince which is due
to God J as when they faid to Hcrvd, 7 he voice of a god
And not of sman^A'Ii 12. 22. V\ee mufl: not giv^ them
that vvhichbdongvth unto angells- their highcQ titles
arctobecallcd Gods upon earth, andtorefemblethe
angeh, Thcu art wife as an aMgellofGod^ 2 . Sam. 14. 1 5 .
therefore to fpcakc difdaiiifuHvot them, as i\\c ifrae-
Ittes faid. What portion have wee in Davidl neither in the
fonneoflejfe^ i.King. 12. I5«thatisagceat imnejicisa
finac to curfe him in their bedchamber, firabirdcf
the aire JhAli carry the voice ^ and that which hath wings^
Jhall teU the matter ^Ecc/cf J o.2'i>utzhc gTeatQfi finne to
raile publikely againft hm^Thou JJjaU not curfe the ruler
cfmj people^^sShimeidid David^z.Sam. 16* Thou (halt
not curfe the ruler of my people; hee is the father of
the commonvvcakh^and a man mud not curfe his father
and his mother/or then hee is to die the death: the king
is the light of the body 3 and hee that toucheth him
toucheih the apple of his eye: Wee muft fpeake of prin-
ces m/^^^ or "Vt?r, that is, eitherbrieflyor fwcctly.
Soto give homage to them, to kiflt them, i.^^w^io.
SiwaelkjfedSau/', this wascalled ojculum hemdgtj^ the
kiflft of homage. D^'z;/^ alludes to this, Pfal- 2. Ktjjethe
y^/i;?^'it was their manner, that others did notkillethe
King himft Ife, but they laid their hand under his hand,
and then kiffed their owne hand, thus did Solomons bre-
threntohim, but the inferiours laid their hand under
his thigb,and then b'e fled ir, Gen. 2 a. av.dikc Ethiopians
ufe to doe unto this day as i^./^^r<«/;4/» tcftifieth.
That
Num^\ 1 .8. IVherefcre
then ire^e n»t Affraid to
fpeahe a^atuft n.y fcr-::.
yantagatnfl MofeiSol.
lanht marketh upon
tiis placcjlice faith nt>t
a g^Ainfimjf errant Af^
/ and they defpifed him ^ and brought him no pre-
fents: but fuch as thc Lord touched their hearts brought
gifts to him: ifthey be called the children of Belial who
offered no gift to the king , much more arethefe the
fonnesefBelialvho rcfiife to pay, that which is due unto
hira-
Thc^fecond duty of thc fubjedi to their Prince is
fub.
of the dutte of fub\ecls to their Trince.
^»'fi'
(*Arfft
TV.
How nQagiftraci« \^
both called a divine
ordinancc^and an ordi*
ranee ofman*
fubjcftion^they arc co fubjcd theoifclvcs to the Prince,
bec^uie his government is the ordinance of Gcd.
How is raagiftracie called the ordinance of God, fe-
ing Peter c^Wcd it an humane ordinance^ 2. ?et, 2. 13.
Suhma jcur felvcj [^'■y-^^^'^'^yif^'r^^^''^ ^^ ^very orAimnce
cfrfufj,
I:is:tie ordinance of God, bccaufe God hath ap*
pointed Princes to rule, Prov.S. 16. By Mee Princes
reigne^ bur i: is called an ordinance of man, bccaufe the
feverall formes of governtucnt are ?ioc fron:i God ini-
nnediatcly, but they may be added by mans difcretion
according to rimes,nlacesand perfons:but it is not fo in
the minifterie, for as the originall of it is from God,
fo are the number of the offices fee downc in his
word.
In the civill adminiftracion hce ufeth the natural!
fenfcand reafon of man, left in man after the fall,toruIe
and 40 prcfcribe lawcs, except onely in the lawcs of
tAofts policie^ but concerning Church policie, the
Sonne of God out of his owne mouth prcfcribeth
lawcs to it.
Magiftracie is an humane ordinance fuh]eciizie^ be-
caufe men arc the fubjeiS ofit; fecondly , obieiitve^ bc-
caufe it handleth humane affaires- andthirdly, nkiyj^^
in refped of the end^for it was inftitutcd for the good of
man.
When wee fubmit oyr felvcs to the authority ofrhc
Prince, and to the authoritie of the Church, what dif-
ference is there inthefe two forts of fubrr;:fTion.
The authority of the Prince,difFcrrcth muchfrom the
gsvcrnmcritofthe Church, becaufc rhis government
prdcft imper'tofuo'^iy^i Church m^n prafunt IcgAtione alie-
^^^asrliey arc Embaffadors from the l^oid.Priercs fcnr
1 f€r cbtinent digr/itaiemy h: in cml^a leraiom tar/fHf?i^^n6
fowearcro obey them onely.
] Whether
QHeJI,
An/iy,
7^
Eocer citations Divine. Comwand^^ . Lib. 2 .
—
Ch;
Anpfi*
The word /er)»ke how
it is taken*
Hu'Tiane Uwej arc to
beobeiedwhea they
are febordinac* to the
la\vof Qod,
^^/*
Whctlicrthe breach of
Gods.lavvcs and the
Princes lawes be one ITn,
Whether is the King above his fubjedls or Hot>
VVecmuftdiftinguifh here betwi^it the Kipgspcr-
fonandhis callings the kings perfon is but one, and his
fubjeds are many; butif wee fhallconfider the Kings
ealling5he is above the people, 2 Sum, 18. 3. Thon Art
worth ten thoafind ofu6.
How is it {aid then, I. iT//? J, 12, 7. IfthoHmltbeafeY-
vmttothiifeo^ltthkday^^Andmlt ferve them^ andanm
fpper them}
The word [fervke'] is not taken properly here, but
onely thus , if thou wiltyecid to checn in (omethiogs,
and therefore 2. Chr.io, 7. it is iai^J/thou wi^t ht kinde
to thps people y and pleAJe them ^ and fj/eake good wards to
them: here hee explaineth what hee meant by that^ If
thou wt/t/erve them^\\\d9iii\\^iegthm foiutm legibm
umen*vivit. Secondly, the law isconfidered as an in-
ftrumcnc which the Prince ufcthforthe ruling of fais
fubieds; if wecconfidcr the law in the firft (enfe, the
Prince is fubied to itj but confidcr the law as an inftru-
menr which the Prince ufcth in ruling of the people,in
this fenfe, hee is not fubiecS to it: a blind man is led by
his fervantjfo far re as his fervant leadeth him, hcc is not
his fervant,orhis infcriour- butconfider the fervant as
aninftrument fcrvinghismafterjaJthough he were nc*
ver fo fliarpe fightcd^ yet hce is inferiour and fcrveth
him,
Thclaftduty is obedience^ There is a twofold obe-
dience, active obedience, and palSve obedience^ aitive
obedience when wee obey their eommanderaenls, and
paffive obedience when wee fubmit our felvcs to their
punifhmcnts.
Contrary to this obedience is, quanddmeneimtcr ft
fuhijciunt. Ffal. 1 8. 44. when thej )eeUfdined obectenc^.
Prcv.
Oj honour due to fpifituall fathers.
75
Prov. 2 4. 2 1 . My fonm (enre the Lord, and the ^i»g^ and
meddle not with them that Are given to chxnge» Efftni were 1
called HAfbom rebels, they taught the levves not toac-
knowledge the Romans Empire^ teaching them that
they fliould be rubje(a to none but to God. Prov. ^0.29,
There Are three things which goe well^ yea font e which are
comely tn going, a Lyon vph/ch is ftrongAmongfl beajis^ and
turneth not nxva) fr any\ a Grcjhouhd^ anhteGoatalfo^
and a King again jl whom there i6 m rijifsg np.
The conclufion of this is, the levves fay, EJI0 orampro
fd/fite regni^namfi non effet author it ai public a^ vir prexi-
mum fuum degltitiret^ utpifces ma]ores minores: Pray for
thofc who are in authority, for if there were no autho-
rity to reftrame oppreflTors, then the wicked vpouid de-
voure them that are more r'tghteem then hee^ and mate men
oi thefi(I)es of thefea^ which have no ruler over them. Ha-
iak. I' 13^14*
EXERCITAX XIII.
Of fplrttuaU fathers and tie honour due to them.
Commandement. V.
I.Tim, 5. I7« Let the Elders that rule vpell he counted
worthy of double honour , efpectally they who labour in the
word and doclrine*
THis vford father is taken fimdry wayes in the Scrip-
ture* The ifraclites SiVtc^W^dthefonnesoflaccb and
lofeph^ Pfal, I'j^i'). they are called the fonnesof Ucob^
becaufe they came of his loynes^ aod they are called the
fonnes oflofph. becaufe he fed them and nouriftied them
Ka in
^jV^ Kzhdkt f^diti-
ofi.
compofitiim ex ^S c^
CcnclujioH,
Tlifl vs'Qvifdther taken
diver At*
76
Exercitatms t>iVme, Command. j^. Lib. 2
Tlie /jr*/f'//c^vvhy cal-
led thefonncsof/**^^'^
or Icjeph^
\ Thcy.Srft part of ho-
nour due :c paflors.
o/v,
^ow paftors u:ay b«
called lathers.
r, .^t^aKfff.
i
inEpjff. SoA'/^w, 3.1, Thcfe alfor/ethe generattofis of
AATmani^ftAofes^ chey were Aavo?js generation by na-
ture, andclicyarc called Mo^es generaaon;becaufehe
taught them and inrtnidlcd thtm:5: ^o tlK Preachers arc
called fpirituall fathers, beraufc they beget children by
the im mortal! feed of the word, i Pet. i .23 & i Ccr. 4.
15./;! Chrtfl Ie(vi6 J have begotten yen tlnovgh the Go/pell.
So GaL 4. ip.iliy little chtldnn of whom I travclUn birth
till C hrift lejcrmid in yeu ,
Children that arc begotten ofchis incorruptible feed
will reverence their fathers, and thofe who be yrncnof^ i ,
Tim. 1,3. and not baftards, stnd ivy.yi^-i^gi nobly borne.
Act. 17. II. they will carry all due reverence and refpec"^
to their parents- butrhofe vT'hoare onely mothers chil^
dren vvill not fo honour their parents. C4>^;. i. 6.
The fi5 ft part ofhonour which children owe to their
parents, istocallthcrnfachei?:. My father^ jny father ^the
ih.tret of ifrdel ^andthtborfcrnen thereof. 2. '^tng, ! 3' 14.
It may be faid, how can they be called fathers, feeing
Chrifl: faith, iVl^^- 23. 9* CaU no rrn^n your father uvott
e:irth,for one $4 your father which is in heaven.
Cliriflrrproveth there onely the nmbirious affcdla-
tionofthePharifecs, who delighted muchtoboe called
fathers; when the Pharifees fate in Mf^fis chaire, then
they might call them fathers, that is, as long as they
triughr the truth-bur when they were not directly fubor-
dinate to God, and affeftcd that which wrs dut on'y to
him, then they were not to bee counted as- fathers.
Markethe oppcfition, call no mm your father ^ for cne is
your father in heAven-^ if the earthly.fathcr be fubordina-
ted to the heavenly, then ye may call him father: bur
when bee r^fiedeth that which is due to the heavenly fa-
thetjto wliorn bclongetli the kingdof^e^ thiporrcr^andthe
glory, thencal! him not fither. Agajne. when the earth >
ly f.]:hcr counteth himfctfe wjlrumentt^m ce'^r.iw5ium
of honour due tofpintuallfathen
77
graff£, and nnt remotum^ then count him not fathcr^buc
if hcccoun^ hinifdrc en ly tnjhumenUim remHum^ then
count binn fatlicr. Examp'fjGud when he curcth a man
by phyfick, phyfick [swjirumerjttim pro^iu^, and the man
wiioapplycth it, v^inftrtsmentHm renyAitu: So the word
it fclfe is inprumpntum i:on\Hnilum^ and the miniftcr who
applycthit, is but infirumtntHm rnmtum. Now if hcc
iliould thin^e himfelfe to bee tr^Hfumtnttm conjun^um^
he is not to be called father. So fpiriruall iathcrs are cal-
led Angels, Rev, 2 . r. and Saviours^ Obad^ah 2 i,But here
wc mild take heed, that we^pjily not this word in par-
ticular, tothisor thatTpifi uiilfather, as to fay, this is
my Sdvicury this is my /in^cll-^ for as I udges are called
Gods ingencrall, it canooc be faid foof this or that
particular man, that he is aged: So -although this word
Afigcli be faid of the minifkrs in gcoerall^ yet it cannot
be applyed co any of them iri particular.
So the Scripture ufualiy calleth Prophcts,[/yX EMm]
the f»e» ofGoci^ that is, the excellent men of God \ as Sa-
muelis called the man tfGod. i.Sam, p. 7; E/i/ah a man
c/ Gcd: I. Kmg, 17-24. the young Prophet .5 «;?»^/C?^^.
I. Kf^g, 13. I. Ehjhaa hol^ man 0/ God^ Mcfes cdiW^d the
manof God^Deut, 33. 1,1. chron. 23. 14- and£;Wre the Lord in the mldetncffey and the j
had no children, Nur/ih. 3. 4. and ichro. ^4-7»
The tloodte and deceafullmanfhiUw>t live out halfe hii
dajety F/aL 55. 23. andM. 1 5.32* Hee fhall be cut e^ be-
fore hii time. So Ecclcfq, 1 7. Why [hoMtjl thou die be-
fore thj time. A man dieth before his tinncwhenhee
fliorcnerh the ordinary courfc of his life by finne, as
when the bloody man is cut off for murtker by the xMa-
giftrace,hc£ dyeth before his time; f3r by the courfe of
nature he might have lived longer. Secondly jheedyeih
before his time, when hee is not ripe fruit tothcLord^
the wicked arc never ripe fruit to GoJ, Hofca. 910. 1
foundcl/raellike grapes in the wilderne([e, I fam jour fa-
thers di the fir ft ripe tn the figge tree at thcfirfi time.
whither thou art to goc^ bat the ApoftIc\;vhen hcrc-
pcatetluhis proroife, fairhonely. That thcu majeJlUve
long en the earth, Ephef, 6, 3. but hee leavcth our, rphi
ther thou art togoe^ becaufe now there is no typicali ho-
lincffc more in one land than in another.
This fheweth the folly of the Icweswho hold that
rhcy who are buried out of Canaan ^ at the refurredion
fhall be carried thorow the cavernes of the earth,untill
they comctotljeholy]andof^4^/,and there they fliall
rifc:&chis they Zd\[gulgulmchhiScth]v$lutatic cavcrnaru.
Secondly it refutcth the fuperftitious conceit of many
who thirke that there is more holineffe in Canaan than
In any other land, and many bloody battles have bceoe
fought for ir^vvhcreas now it is no better than 2it^y other
land. L2 Com man-
How tlie blood/ tnan'j
IJvtth not balfe fats
dayes,
Mori 'in tempore mn fmo
No typicali holincfl^a
nowin one land more
then in another.
■ ■■»« *l. » 11 I II I I II II — — ^ I I ■!■■
Exer Citations ViVme. QommrndS. Lib.? o
Giictit barbatity to put
out the life of .Iran.
Simile*
God 111 a Jc the water
and tiie earth to bring
C'.it ether creatures, but
he ir.adt man v! i:h his
ovvnehand.
nium texcrc
Ti ]y7\v<^iit! Jnfai l-pcrc.
Commandemenc. VL
EXERCITAT I.
Of Mnrther In generall
Ex^d,20A^.ThuJI)a/t not k'lU^
Tisa great barbarity to put out the
life of aian who i^s the workemanilijp
of God: when a skilfull weaver of
rapeftf y is weaving a curious piece of
vvoikcj hee pt^rmitteth his apprentifcs
to weave the com mon fort of worke,
as the beaflSj the fowlcs, aind fuch-' but when he coaicth
to the weaving of the pidTture of mas, that peeceof
worke hee rakethin his owne hand: {o the Lord whjirn
hee created the world^hce faid. Let the water bring
forth the fiilies^and the earth the beiifts, hee permitteth
thispieceof workctobedoneasit wereby his apprcn-
tife; but when hee com meth to that excellent piece of
wcrkejtom^kemanjtbenheefairh^ Gcft,i,26. Letw
visktmani that piece of the tapedrie hee will weave
with bis ownc hand. Eorv rt'oj^der fully hafl thou wought
rnejn thiUwefl fnrts of-the earth-J-faL I 39. i "^^^Irucamtf]
as curioufly as a cunning piece of tapeftry is wrought,
which the ^^T'e'^^/j translate hy^-v^'^v^^ how v^onderfully
haa
Offnurther in ^eneralL
S5
haft thou carved mc out,in the lower parts of the ear rb,
that is^in my mothers bcHy; DeuseB ^^^^.^'^(dxftatuariw^
id's the Lord that made the mould, and the mothers
belly is the fliop wherein he moulded man below here-
all that hce made before he made man were but affuics,
or triaJsjbut when he commeth to make man, then hee
Cometh to his confultation , Let m make mm toonr
imige^ therefore he hath a great care that his life be not
put out.
The fecond reafon why man fliould not be killed, is
bccaufe hce is made to his image. When God (weareth
Hee fxvcareth by himfelfe^ kecAufe hee hath na greater to
fiveareby^Hehr,6.\i. So when hee made man he made
hirntohisowneiiiage: becauiC hee had nogrcaterto
maJcc him by. H^ydUs xhz painter painted the image
of^//;^/f4andhis ovvne image fo cunningly together,
that hefaid, vvbofoever fhould marre theim^ge oi Mi-
nervAfiiQXiXd marre the image of phjdi^-^ and vvbofoe-
ver fliould indrre the image q{ Phydi^^ (hould marre
the image.of M/^c''rz^45 lo the Lord placed his image fo
cunningly in man, thatwhofotver defactth his image,
defaceththemanj and whofoever killeththemande-
faceth his image. Whatfocver is fealedwiihafeale,
that is excellent in its ownekinde, as £/S)f 28.25. Hor-
deumjl^mtum^xh^it is excellent baily, when Ged fet bis
feale upon man , itftiowcth that hee was an excellent
creature^ there is no Prince that will fuffer his image to
beabufed.
There fell out a {edition at ^.^//^^^, becaufe Thcddofi-
x.<^theE'uperourcxa6ieda new kmdc of tribute from
the people- the people iii a commotion breakedowne
the ii^iage of the Emprcfle prifeiUa^ who was lately
dead, and drevric through the ftieets- when the Empe-
rour heard oi this, hce was in a great rage, andf^^nthis
fouldiersagainitthe city tofacke it5 as the foaldiers
L ; were 1
God ma Je man to his
ovvne image bccaufe^cc
had no greater to make
Simile,
P^;^/j> painted the ir
mage of Mtnsrya with
his ov\iic»
tkicdcrff^ UK $ *
u
Exerchatms T>ia)ine. Comnumd^6. Lib. 2.
monke afTvvaged the
wrath c^T htedofiffs the
Emperout.
God isacgrywhenhcc
fecthmanhJi imageis-
faced,
Sl^^fi*
How the image of God
is in the IfTc of man, anj and faid after this manner: Tell the
Etnperour thefe words, that he is not onely an Empe-
rour,but alfo a man: therefore let him not lookc onely
tohisErapire^bucalfotohimfelfe; for he being a man
commandcth alfo thofc that are men* and let him not
ufe men fo barbarouflyjWho are made co the image of
Godjhc is angry and that juftly^that the brazen image
of his wife was thus contumelioufly abufed, and fliall
not the Emperour of heaven be angry, to fee his glori-
ous image fo co:itumelioufly ufed^ there is a great dif-
ference betwixt this image of God, and this brazen
image; for this one brazen image wee arc able to
to fee up an hundred againe^ but hee is not able to mak«
one haire of the heads of thofc^if hec kill them. This
being told the Empcrour, hee fuppreffed his anger j and
withdrew his forces. The Lord highly cflcemeth ©f
this image in man-, hee made this the laftof all his
workes, and he had nothing now to ma&e,but co make
hirofelfe manj and upon this piece of his workchcefet
on his image as his Armesjand therefore no man (hould
be fo bold as to deface it.
Seing the life is in the blood , then the image of God
may be faid to be in the blood, becaufe it is in the
life.
The image of God is in the blood, per conccmitAnti'
&m^ itaccompanietb it. Firft, the vitallfpirits arc car-
ried by the blood. Sccondly^the fcnfes depend upon the
virallfpiritsj and the reafonable foule upon the fcnfes,
and the imijge of God is in the foule; takeaway the
blood^thefpiricsfailc; takeaway the fpirits, thcfenfes
fiile^ takeaway the fenfes, the reafonable faculty fail-
cth;and rake away the reafonable faculty, the image of
Godfaileth intheman.
The
Ofmurther ingaicraUi
87
■-'■-— \
The image of God is in the foule t,anri Dlood.
ThcfirctbatCoJhatK
of the life of mail bcior?
he be borne.
Ccnolt^jien.
S8
Exer citations Divine. Command^6. Lib. z .
No man is free from
puniflioaeM for mur
ther.
The degree^ of ffiUrtJicr.
Angerlsafinni when
icanteverteth reafoa,
ijricQi^tv i^jjjtv, turbx-
vitfeipfum.
w I £x^^. 2 1« 2 8. 1 will require it at the hand of a common
^ ' naaa and of a great man, and I willrequire itatthe
hands of a brcther,fo that n* degree fliall efcape unpu-
niihcd for this finne^fe^;^-?^ mtu^a, v^rdigmtatey ^frd'^
ur cogvi^tionex a man by nature, a mighty roan by his
dignity, and a brother by aeerenefie of blood.
EXERCITAT. II.
Ofmjujl anger ^ ormurther in the heart,
Commandement. VI.
Jiidft, 5.22. whomever if angry with his brother^ ^c.
T^ Here are fuodry degrees ^f this murthec before it
-*- come to the aft; Firft, ifa man be angry with his
brother unjuftly ^aiKl hate him without a catfe, then it
is murther in the heart . Anger in ir felfe is so fiiine,
it is ces virtutum^ix. is a vvhetftone to all the verrues^and
the dcfecS ofir, is called tfop>*^s when a m^iu fhouid be
angry^and yet is not angry •, but this an^cr is a finnc,
when it anreverteth reafonj Chrift himlelfc w,^s angry,
AiAtt. 21. 12. but his rcafon anteverted hisaager. leh,
II. 53. Hee troubled himfelfe^ his reafon ftiireduphis
pafflons, bccaulc reafon ftirrcd the paflion and ' ulcd ir,
it was juft anger ; but when paffian ftirred reafon, then
it is unjuft anger.
Secondly, whenthis anger is not moderated, then it
is unj'jftangcr, zshnasmgtvvJzs^cap.^.p.ldoweHtohe
angry even unto the death. So M$f€s anger ; his pafiion
blinded him fojthat he fpeaketh to God in thefe'-ninine
gender. Num. 11. i^.[yeirficacah at gmfheblf] if thou
dealej$ nith me^kill me {pray thee. A nger
Ofmurther in the heart*
89
Anger followcth rcafon more then concupifcencc^&
concupifccnce is morebrutifh; when anger revengcth
ic fclfc, it is///^^ fAtiom vlndt^£^\M lull hath no regard
toreafon. This anger being exorbitant, is turned into
fin, and the philofopher compares it to an hafty fervant
that runncs away before he get all the diredlions frono
hismafterj and unto a dogthatbarkethac.his raaftcr
when he knockes at the doore^bcfore he know him; fo
anger when it ftayeth not to be direfted by reafon.
And thirdly, when it endureth tco long , then it is
not juft Qi^^aix yLet notthe sun goe do-wne nf$nyOfir Tvrath.
Eph. 4. 2 ^.and anger rejleth in the bopm offooUsXccL 7. 9>
There;is nothing that a man is more tryedin, then
in his anger, the Hebrewes have a proverbe, "Bekis
bekos^ bekdgnas ^ that is, a man is tried by his purfe,
by his cup , and by his anger r if hee bee foone angry,
hee is contrary to the Lord who is flow to anger.
NAhnm. 1.3, The Lord Ujlow U anger ^ and [^Gadol c9Ah~]
great in pomer. SoN^m, 14. 17. ^ndnfiW 1 befeech thee,
let the porter of my Lord bee great , according as thcu haft
fpokcn^ faying^the Lord is longfuffering^and of great mercf^
and a man of this fpiricis called a man of acodefpirit.
Frov^ \j. 27. and Mat. 18. 26. Froduc fiper me fp'tri^
turn tuum-^ that is, have patience^ and Lrech Appaijm^Q^w^
who hath wide noftrils, £x^^. 34. <5- Forhe who hath
narrow noftrils, comtuonly is of a hafty fpirit.
So if hee continue in bis anger, there is nothing that
a man is more ready to kcepe then his wraih,aod there'-
forc the Hebrewes put ServAre^ prcfervareiram^ as ler.
3.5. Will hee rcfervefof ever^ that is, will he refervc his
anger forever. P/^/.roj.c). Neither will hee keepe for
ever^ that is, hee will not keepe his anger for ever. So
Levit. i^. 18. lhonfha(tmt revenge [P^elotittor] nor keep ^
that is,thou fhak not keepe thine anger againft thy bro-
ther. EfAfi kept his anger againft his brother Jacob tintill
M the '
Simile,
0^33 inm.trfii^'i9
D^23 inpoculo.
DyDI3 z« ira.
He is of great flrength
that is, long fuffering,
M^igntii 'virture', id^fi,
loni-Zrivnis .
tardui ad iram, fie
C3'DX")yp brczis
ir.irum,Fro. 14.17- id
efiipTiSceps ad tram.
SERjrARE profer^drt
tram.
90
Exercitatiom Vivine, Co7nmand.6. Lib, z
3cf''>p*u^^ propcnit dhfo-
lute (^ f''^ i^pdiftone
\uo(i t X Hjpatheft mtsU
Howasranismrdeive
his enemies Ailcun^ 1
Ofmurtherin the heart.
9'
eye^ that is, of a covetous eye- fo there is an aJulrcrous
eye. 2. Pet, 2.14. And chore is an envious eye, Deut. 1 5,
9 . Take bed that thine eje be not evi-H agamfl thj hr other -^
andthcrcisamurrhcringcye, I. i'4/w. 18. 9. A^iiSatil
eyed David fr^^/t tha( day fortvxrd, tibr^kiy he looked
up. nhii-n withancvillt^yc; So lob. 16,9. Alincenemie
jhArfcneih hii eye upon w^^chefe the Greeks call Ayom'uoi^
thefe whoiookc fictc ly.
Thirdlyj this murther (li?wcth it fclfc in the counte-
nance, Gen, 4.Pi'% u thy countenance fallen^ .4ph is called
the nofe, and it is called anger, becaulc auger fheweih
it felfe in the nofe, and fj I take that place. Efiy. i.ti.
Ceajefr$m man whofe breath u m his no(lrtlsf\\zi is, med
die not with Chrift, vjhotfhis wrath he once kindled^yee
penjh from the way. Pfil. 2. 12. The breath to be in the
noftrils is commonly taken to bee a fignc ot infirmity,
bccaufe the breath fliewcth it (life at the nofc.
But It would fee me here that it fi^^nifieth inSrmitre,
for the words following imports infirmitie, {^Kiba mc]
tpherein is he to be e/leemedl
The words fliould not bee read Ba me^ wherein, but
[Btm/ne] exce/fus in one word, becaufe he is cftecmcd
ths: high and mighty, beware that yec anger him nor,
for hec is the mighty God 5 andthc words of the next
chapter following import this. For behold the Lord the
Lord efhoftes doth take away from lerufalem andjrom luda,
^c. this the Greeks call aV^-xt/cT^iy/v, for fKi>((o fignlHcib
fupercitium cohtrabsre^to frowne as men doc when they
are angry.
So it Hieweth it {clfein rheface,L/T//>. 17. 10. Jrvill
(et my face agamjl th4t foule that eateth bUttd-^ that is,nHi)c
anger. So Gen. 32.20. JwiSapfeafe thyface^ thiit is^ thy
anger; and Lament, 4. 1 6. The face of the Lordhath divi-
ded them. So /er. 3 . 12./ V^tVi caufe my face to fail upon
them^and i»Pet. 3. 12. ih^ face of the Lord is upon them
M 2 that
py fcrihitur cumVau
ur Iciitur pm cum
loi '• -
Ay-j'aTai ab diy?i9{
Us.
How a igcr flicvvcth it
(c'fc in the countenance.
nSIl 1«' excel fu* re-
pututxi ey?.
Face put for anger.
92
Exercitations ViVtne. Command,6. LiKz.
Anger (hewali it felfe
in the face.
AngcrHieweth it felf c
in the teeth.
How the tongue murs
dereth »
The tongue compared
to diyerre things.
Chrift Tetteth downe
the three ferts of pu-
nifhmcnts anfvverable
to thteeforts of anger.
The Scripturcborrovv-
ethcomparifens from
lerufn Vw, C^n lan^ and
the places ibout it, to
ihcw the eftate of the
godlj and the wicked*
thAt doe evilly that is, his anger is upon tben:i.
Fourthly, this anger fhe wcth it felfc by the foaming
at the mouthj tttereforcthc Hebrewes nfiarke, that Kt-
tzefh is put both for foame and anger. Bfther 1. 12. The
Ktng was ziery wroth ^ and hu angtr burnt rcithm him^^
thcfe the Greckes call ^cL\x%iKoy>i who are angry untill
thcfoame ftand at their mouth.
Fifthly, they cxprefle the anger of the heart with
their teeth, when they gnafli with their teeth. AU.q, 5*
cfhdt^i^ is properly tofaw with a faw^becaufc their teeth
goe> as if they were fawiog with a faw.
Sixtly, toraurtherwith the tongue; /^r.i8.i8. Comt
let us fmite him mth the tongue. The tongue is compa-
red to a fwordj and to an arrow; to a fword that killeth
comminm^w^zx^ hand^and an arrow that killeth eminm^
that isj afarrs off. Gen. 4^. 2 j, and to the fliarpeft fword
that is call j/^^, ffd. 42.10. and to a razor, and to the
luniper ceales that burne moft hotly. Tfaio, 4. & to a
rod, Prov. 14. 3. Jnthe wouthofthe [Qolijh is a red of
fridet^ that iSjWith his tongue hee beateth others. And
Hierom interpretcth that place, i- Tim. 3.3..^ minifler
muflnot be A piker ^ that is, heemuftnot raile with his
tOHguejand^'^?^ 18. Hemu^nothegiventomne^ be-
caufc Vv'hen men are given to wine, they have no care
of their tongue^ the Hebrewes fay r^a^iiUnguA continet
fUrmAcA viu ^ mortis , the tongue hath both the
drugs of life and death, ^ mors ^ vita w manu l/ngu^^
deAth and //fe Are in tie ft0wer ^fthe tongue. Prav. 18. 21.
Cbriftdefcribing here three degrees of anger, fet-
rcth xiowne the punifhment anfwerable to thcm-and he
alludcth tothe punifliments which wereufuallamcngft
the lewcs^ it is the manr.er of the fcriptures to borrow
comparifons ivom.CAnaan^ Jeru/alem, and the places
about lerufikfn^to expreffe the future and bleffed eftate
of hcavcn,anagogiealIy. fo by other places, toexprcffc
the
Ofmurther in the heart.
93
the paines of the damned in hell, as Tophei is called Ge-<
hennd'^ {ot\iQh\iCoi So dome it called die torments of
hdl. ReveUt 1^.10, Thefemre cdfi into the lake of fire ^
(furning with fire andhrimfione. So lude. 7. and here our
Saviour Chrift alludeth to the punifhments that were
amongft thelewcs. But we muft not malce thefe three
judicatories v^lfriul^ and the three punifhments fpoken
of here to agree all together- for in the lead judicatorie
mlfiael they judged not of matters capitally of life and
death, but in matters of goods; but Chrift (aith here,
bee that is angry with a man is worthy of judgement,
the judgement which Chrift fpcakcth of here, cannot
be ap,)lied to thefe judicatories that were in IfiaeL and
there is a third fort of judgement afligned here to Ce-
henna ^ but the ludges inlfrdel puni(hed none in Ge-
henna^ onely the idolatrous fathers burnt their children
there to Mokch\WQ muft onely then make the compari-
fon this wayesy as there were divcrfe forts of punifh-
ments amongft the lewcs, fome lefTcrand fomegrea-
ter; So in the life to come, there fhall bee fmaller and
greater paines and punifhments, for fmaller and grea-
ter finncsj and as the greatcft torment amongfl: the
lewcs was the burning of their children unto Moloch^
fo for the greatcft fort of anger^ there fhall be the grea-
teft puniftiments in hell.
The fecond thing to be confidered here, is the word
RacA: Hebrew and Syriack words, ufually are interpre-
ted in the newTeftaraenr, but this word is not inter-
preted; and the reafons are; Firft, becaufe it was a word
commonly ufed amongft thclewes, convitiumn$n acre
fedfimiliare^ a word which in familiar fpeech the ma-
fter ufed to the fcivant', as when hee called him
noddic or wit!e(Te body: So Jadg. 9. 4. Ahimele^h^
hind ztaint and- [^Rekim] light perfons , the Seventy
tranflateit, x^m,w^//^4;?f^, hence come the Saracens
M 3 from
Thethreepuniffimentj
here , and the three
judicatories in l/rMei
doc not agree in every
thing.
As there were greater]
and leller puni/IimentSj
for greater or Icffer /ins
in //r4el Co fhall there
be greater or lefler
paines in hell.
Why R4r4 is not inter-
pretediathc newTctf
ftaaent.
n'rn
94
Exercitations VlVim. Command. 6. Lib.2.
Ttbroy Kdbince.
pX? vacuum ejje.
^u fl^ci^c-y mfofufpen-
nariiinAfui,
tm cum firidorc, fa^i
per onoin.itofo^cin ad im-
tationemfmi liter ^e f ,
Tob«4n(»ty fora/uft
cau(exfno(inne«
The Papifts argument
to prove vcni^dl iinnes«
trom the Chaldee word Sarack^ vacuum e{fe^ men who
lived by robbery and had nothing of their owne, as ye
would fay, ew^tj men:^ they fliould not bee called Say a*
ce/iSy{vQmSarah^ for they came of H\{cv^\q% foQles^Luc.
24. 25; and fo FahI called the Qalatiam fipU^. GaUt.
3.1.
The church of Rome goeth about to prove out of
this place, that feme finnes are vcniall, and fome hot;
thofe finnes are veniall which dcferve not hell fire, but
foTie finnes dcferve not helj firc^ as when a man is an-
gry with his brother unadvifedly.
This fiiUacie is like to that which is propounded to
boycsinthefchooles.
That
of killing an infant in the wombe. p t^
Thai which thou boughtcft in the market that didft
thou eat.
But thou boughrcft raw flc (h in the market.
Therefore thou diuft cat raw flLfli.
The boy is taught ro anfwcr ro this faHacie^that here
they pafTc Iroti: thefublldncc in the propolition, to the
accident in the affumpiion, fto'nthe tic (h to the raw-
nctTc ohhe fl.Hij snd then there are qudtuor termini^
foure termes; and fo here they f)ane from the mcaneft
drgrecs ofthepainesofhell, tothehighcftdegrecjall
forts of finnes arcnotpumfludintbc hi^hcft degree of
punWIiT.ent, ashee ihatcallerhhisbroiherfoole, but
yet all forts of finnes are punillicd in hell with greater
or leflTcrpuniihaunt.
The conc!ufion of this is-, Prev. 4. 2 j. Keepe thy heart Conclu^n. i
nith all diligence^ fer 9ut of it proceed eviU thoughts and
murthers* AUt* 1 5 . J P .
Secondly, as finucs increafe/o doe thcpunifliments, Conchfion. 2
EXERCITAT. III.
De infanticidiOj o^the killing of an infant
in the mothers wombe.
Commandemcnt VI.
Excd,2}.i2, ifmenftrivi and hurt a woman with child ,
fo that her fruit depa rt fr&m her^andy et no mifchitfe foll(fW^
he fh^U he furely fur)t[hed^ ^e.
AS the wrrld in the creation was firfl: a confufed
made, and then the Lord by degrees diflinguifl^i^'d
the fcverall dayes workcs^ T? d ^th the Lord in the crea-
rioD
^6
The dsgrccsoftliefor?
ming of the child in the
mothen bcUy.
• - - T
intricata adhiic, neqtie
in veram form:im cvc-
luta a CD^i convof
- ▼
ajr, in'vol'vit.
This place Is ndtfi*ht-
1^ trmflaccd in thcYal:
gar Lacine,
Exer citations ViVim. Command.6. Lib. 2,
tion of the little woiki ir.anjthe firft feaven dayes is no-
thing but feed; Secondly, hcc is curdled: lob. lo. lo,
HaJI thm notpenredme out like milkfy and curdled me like
cheefe} then he bccommeth flefli, and is no more called
feed, bticyir^^a birth; Thirdly, the principall parts of
. the body are fafliioncd, as the heart, the brainejand the
liverj, and the reft of the members are notyet difcerned:
Fourthly, when the armes, thighes, and the reft of the
members are diftindly fafhioned,then it is no more cal-
Xt^fatui^ but infjins^ Nagner^puer^from nagndr^movere,
bccaufe hee beginnech to ftirre in his mothers belly ^thc
35 day, and then the child isy?///>5^^7?r^, borne in the
feaventh monetb , and none liveth before that time;
but liih^fattis be perfed the fourty fiftday, then hee
beginneth to i^irre the nintieth day, and his birth fal-
lethinthe ninth moneth; batiftheyi'/wbeeperfeain
the fiftieth day, then hee beginneth to ftirre in the hun-
dreth day, and he is borne in the tenth moncth; fb that
doubling the perfedionof the Embrio^ vfhich D^vid
called Golem, vfd. i^j.i6. After all the parts are for-
medjtheo the child beginneth to ftir in the mothers bel-
ly, & tripling againe the motion of the child in the mo^
thers belly, wee fliall know tlie time when the child is
borne. D^i^t^fpeaketh of thefe degrees bow the child
is fafhioned in the mothers belly. PfaL 1^9.16. Thine
eyes did fee mjfuiftance yet beit9g unperfe6i^ md in thy
booke aHmy member srcere written ^ -which in cont in fiance
mrefajhimed^while 06 'jet there was none oft hem,
T hofe words Exod, 2 1 . 2 2 . are not rightly tranflated
in the vulgar tranflation* if men fir ive and hurt awo-
man rpith child fo that her fruit depart from her, and Jhee
live, he (hdbefurely punijljed^ their meaning is,thac the
manfliallbee punillied by a fine ormuldfor ftriking
of the woman if ilie abort; but if fhe live^ although the
child dk^ yet the ftriker fliall not die for it, whereas the
law
Off elf C' mnrthtr:
91
\
law mcancth, if 'there follow [a/on] damnum^ cither to
the mother or to the chil J,thcn the llrikcr llull die; this
pkee then muft be underftood of a child formed, who
hath life in him-,but if it be but Embrio^ or that which is
c^ilkdw^Jpr/t^u, before all the members be fafliion-
edj then if (lie bring forth fuch a birth, hcc fliall not die
for ir- the Seventy tranflate it , if her fruit depart from
her ejwxxsnVatftf/^ non fignatum '^ and the Rahhines call it
tf/zw.t;;, which word they borrowed from the Greekes,
as money not ftampedor fealed, fo is the EmbrtQ before
the foulcbe created in the body ^ and that word 4r^n
which is interpreted deathj they feemc to have read it
jjhon^as you would fay ^irunculut^ which t\i^ Germans
call tAAnnikin^ or like the little man feeoe in the aple of
the cye^ as if they would fay , if the body be fully
fafliioned, and have all the members , and be a little
man, then hee who ftriketh the mother, and maketh her
to abort, iTiall die for it; but if the birth be not pcrfefl-
Iv falhioned^and it be not ^munmkin^ when the ftrikcr
ftriketh the mother and fhee abort of fuch a birtb^ hee
fliall not dye for it.
When a man ftriketh a woman in the feavcnth
moneth , hee is rather to be judged a raurthcrer,
than in the eight monethjtf fhe part with her child^ for
ihechild which is borne in the eioht moneth is com-
tnonly dcad^and therefore the Greekes faid[^3 ^^'^"'jC'^II
^^y-'TA^ ZetA not A feptenar^ numeri apnd Graces^ (^>i-^, vive^
Theu ftandeth for the eight number, and being the firft
letter of the word <^A'.>cLTf^^ it was the note of thofc who
werecondemned todye:hee who is borne intheeighth
moneth is called {^NApal^abortiviUy or decUumfru^us^
the child borne before the timejOppofitetor>&#r his e-wr.ehoufe^ Hf9n his orfine bed: fi)AU
I not require thii At yonr h/rnds': 2 Sa^* 4. li. So the
Lord wiil require at cbchands of fuch killers^ the blood
of infants.
Theconclufionof this is/thc Lord who forbiddcth
in his law to kill the kid when it is fucking the damme,
had a further ioreacion here-for^doth God regard kids^
i.Or. 8. 9? but his chiefe intention is, that young in-
fants may be faved, both when they are in their mothers
wombc^and when rhcy arc fucking their breafts.
EXERCITAT. IV.
2)£'ATT04>0NIA,
Ofjilfe-murther^
Commandement V L
l.Sam.^ 1, 4. Siultaokeafni>rdandfe[luponit^dnddied,
AL\ power which man hath is of God,and the Lord
'nath rcferved the power of death and lifctohim-
felfCji.^S^^w. i.5. Dei^t. 32. ip.Hechach notgrantedto
man the power of hisowne life, kec hath made him /^
fru5iuArium^ and hee hath granted him ^^#??i^//y;» ////^
b\MViOifitfre7?ium dominium^ not abfolute and high do-
minion, as the Lord h^xh given the earth to the fonrjes of
men^ Pfal. 1 1 5. 1 5. hee hath granted ufile dominium to
them^but not the fuprcme dofninion, hcc hath rcferved
that for himfelfe; A man is lord over his naturall and
morall anions. I. Or.7.4. The wife hath tto porrer ever
her orcnebcdj^ but the husband-^ before fhe was married
(he b^d the po^ver over her ownc body to difpone ©fit
to her husband 5 but when fhc is married (he hath not
N 2 that
99
ConclH^i
ion.
pewerofliteanti death
to hirafelfc.
God Iiat!i g'vcn fnt '
profitable dominion of
thccarch,butr.o: the
fiiDrcnie.
100
Exercitatmis DiVme. (^ommand.6. Lib.2 .
Sclfe murthcr ii contra-
tojiatuie.
that power- God hath put under mans feec/hecp^oxeOj
beads ofthc field, thefouleofche aire, andthofifliof
the fca 5 a^d -whatfocver fA(J'eth through thepathes of the
feas^ PfiL 8. 7, S. thcfe he may kill^ bccaufc the Lord
hath given him power over them to icill them for the
maintenance of his life- but he is not DomiKM vit^ie^ mc
r?^ml?rorur»^heisuot\oid ofhisownelife orof theleaft
member of his body 5 therefore hfc may not kill him-
felfe.
This ft Ife murthcr is contrary to the Law of nature,
contrary to the divine law, and contrary to humane
lawcs. Firfl it is contrary to the law of naturCjfor every
thing feekcth the prefervation of it felff; skin for sirin,
and sll that a roan hath will hce give for his life^and na-
ture abhorreth death as the laft enemie. i. Or.15.
The foule and the body make up one perfon, and
therefore they defirenot to be feparated, neither fliould
they defire, except it be for Cnne^ SLsPaultnid/Jipi&a/f-
folvi^ ldtf%r4to hediff$h€si^?hiL 1 . 23, When the foulc
is out of the body,icdcfirech to be in the body. ReveUt.
6*10^ How long O L^rd holy And true^ doftthouKct]udge
and revenge 6ur blood 'i The foules call it their blood,
becaufe they long for their bodies againej and for this
it is, that the body when itislfeparated from the foule
is called \nephtj\f] the foule^why is the body called the
(oule^. bccaufeitlTiallbe joyncd tothe (buleagaineas
it w^as before, and the foule fliall dwell in the fame bo-
dy, this is therefore contrary to nature, foramanto
m-akea.fcparation betwixt his owne foule and his bo-
dic,
Againe, it is contrary to the divine law, the Lord
commandcib us to Lve our neighbour as our felfc,
but a man that kil'eth himfflfc^ cannot lovebimfelfe. j
Thirdly, it is contrary to humane laweSj and there-
fore they doe as much as they Gantoreftaineit, bccaufc
it I
when a rnan'may de-
fire the fepararioi of
the foule hom the body ,
The bcdy is called tl74
foule, bccaufc of the
ncrc con;un;/)^^^5in the Syriacke it is, now thou openeft the pri-
fon doore-the prifoner muft not go out until 1 the prifon
be opened unto him . Phil. i. 23. / defire ioiediffoi-
njed.
The Stoicks faid, if a wife man were taken captive
N 3 hce
A onan ji not to kill
himfclfe in detcftation
of finnc paft.
SimUe.
Neneiuay kill \\\n\Ct\U
tocn;oy cternallUfe.
io:(
ExercitatioHS Divine. Command^6. Lib. 2.
TkeStoickcihelcl tkat
« BiAti might kin him-
icHe.
t»?Dl!^ SoL, adde 3 ad
V12\^ etfic ft dimi-
nutivum nU?30U^ So-
lilui. '
wudirelu
falvo, eft vitiiim quan-
do exccdiTur m^dm*
Thelifetakinforthe
rpiritualllife*
Exercitations Divine. Command^6. Lib. 2 .
JsJum.^j, I '^.Nnm vivijicajlis omnemfceminAm': that is^
hAvejeprefervedihe women alive^ So X/;^r, 17. 34;
AraanisguilcyofTcIfemurther, when he fpcndeth
the nicancs prodigally which fliould cntcrcaine his
lifcj wee haveanaturalllife, andafpiritualllifc, the
mcancs which cntertaine our naturall life are called our
life 3 When thoa befiegefl a torcne^ tb$ujh(Llt not cut dmne
the fruit fuB. trees ^ Arbor enim agri homo eft , for the tree
ofikefeU is mAn ^ Veut. 20. ip. that is, it is the
meancs which intertaincs the life of man* So Proverb.
27.27. // fhAllbe life to thy mAtdes, that is, maintenance.
SointheGofpellitisfaid, that the poore widow caft
into the treafury ^Aoy m ^m^^ her whole life^ that is, her
whole fubftancc. Mark. 1 2 • 44. So the woman having
an ifTuc of blood twelve ycaresjfpent her living upon
the Phy fitians. Lue. 8. 4^. o^«^ ^^v ^lov^ her whole iTfe: So
Ecclef 6, 8. Thepoore walking before the living • markc
the oppofition, Pcore and livings for living and de^d-^
the poore arc Judged as they were dead civilly ^beeaufc
they want the comfortable meancs to cntertaine their
life, when men do prodigally wafte the roeanes which
fhould cntertaine their life, this the Greekes<;all dc^^i^a^
as if yee would fay, mnfdlvatiofuis, fuch a one was that
forlorne fonne, Luk-i 5.13, Who wafted hisfub/lance with
rtctous living^i<^v AoioT^u^'
Our lifcis alfo taken for our fpirituall life, and when
wee have not the care to cntertaine the grace of God in
our felves, then wee are faid to be murtherersof our
foules, and when wee ncglcdl the meancs of our fal vati-
on/uch as thofe, Num, 1 6, 3 8. are csilkdpeccatores in an/-
I W4w/«4»!i3 finnersagainft their owncfoulcj the life of
the foule is a more excellent life, then the life of the bo-
dyi the life ofnature is feated but in the blood, F/fa eft
infonguine^ the life is in the bloody Gen. 9. but our fpiri-
tuall life is in the blood of Chrift: our natiirall life is
intertained
of cruel! murther.
105
intercained with corruptible things, ihou flialt not
deflray the trcts thereof hj forcing an axe againft them^
for thpn may ft eate of them ; and thou fhalt not cut them
dcwne , for the tree of the feld u mam life. Bent. 20.
f ^. But our fpirituall life is iatcrtaincd by che tree of
lifclefus Chrift, therefore this hfeis called thelifeof
God.Efhef/^.lZ.
The Hcbrewes fay, that the Ammonites and Moa-
bites who drew the Ifraelites to idoiatrie, and killed
their foulcs, were punifhed unto the tenth gcner ation^
that they fliould never enter into the Congregation;
but the Edomites who killed them with the fword^ and
thQ Egypt tans viho drowned them, were but puniflied
to the third generation.
Theconclufion ofthisis, ifitbea great finne to put
out the life of another man, it is a greater fin for a man
to put out his ownc life, for he rauft love his neighbour
as hirafelfe.
EXERCITAX V.
Ofcruell murther,
Qommandemnt, VL
Luc. 33.1. There were frefent at that feafon feme that
told him of the Galileans^ v^hofe bhod Pilate had mingled
with their facrijices.
LEtus enquire here 5 firft, why Tilate mingled the
blood of the Galileans'wkh theirfacrifices? Second-
ly, why they propound this queftion to Chrift^
The occafion why Tilate mingled their blood with
O the'
COftclu^H.
TfiecaufeWhy'rtWtf
ViWtd the Gdhlcdm,
io6
Exa' citations Diytne. Command.6. Lib. 2
>^3 colU^or tributO'
0>Nt3n Ptccatores
How lMd4i of ral/Ue
drew people afier him,
and taught thtm that
tha: they (hotil^ obey
no King bin God.,
Augnftus appointed a
dajl) faciific« *<>' J^i°^=
felfe.
their ficrificcs was this^ when the Romans had fubdued
che lewcSjthcy laiJ grievgus taxations upon them, and
they fent tlicu* Publicans abroad dayly to exa to kill
them in the temple*
findifninin^chfin.
The VicatUen carried
l»T«t:cvcrincetothc
•Alar.
S%4 US lu u^.veii.
Exer citations ViVme. Commmd,6. Lib, 2
to Zacharies murther 5 who was killed betwixt the
porch and the Altar, which was nearer to the holieft of
all then the Akar^he killed them in the temple publike*
ly in the fight of all men, Thomas faith well, Occultath
peccAtr^qu.tefi (implex c$reHmfl4map€ccati^ dimmuit &
notf auget peceatum-^ turn qnia fignum vereeandiA^ ^ qui
mamfeflepeccaty cum^gity tumdocet-^ that is, the hiding
of the finne which is one circumftance that concurrcth
inthefinnCj it doth not aggravate the finne, becaufeit
is a figne of {haraefaflncffe, and hee that committeth a
finn'" publikely, he both doth it, and teacheth others to
doe the like. Efaj. 3 , 9. they proclaitne their finncs as
Sodome^ that is,they iliew them out and hide thera not.
Sed quindo occult Att$pecc at i efi caufipeccati^ma diminuit
fed Augtt ^ conjlitmt novum fpeciem peccAU^^% it is in fe-
cret theft, fraud, or deceit,
Thirdly 3 to kill thera that were not under his jurifdi-
dion; for the GdileAn^^QiX.Q, under thejurifdidion of
Herod ^ fo to kill them at the altar which vras the place
of refuge, when they were now begging pardon for
their finnes, this aggravateth the finnc more .
It it be faid that Fihte was an heathen, aod had no re-
fpcatothealcar.
See what reverence the heathen carried to the Altar,
for when any pcrfon fled to the Altar for refuge, they
wouli never kill him there, if heerefufed tocome out
from the Altar, they would fmoakc him out,and if that
would not feivc the turne, they would clofe him up in
the temple that hce might famifli there, and that the
heathen h^d alwaycs a rtfpefl: to the Altar of refuge, we
may fee it by the bidory of-^^/yr^.
^;»^r/:< being, fent by the Sy bar ins toths oracle of
Deiphos^ to confult how long their Common-wealth
(houldftand^ it was anfwcred, that it fhould continue
ever untill tbcy reverenced man more then the gods.
he
The L^rd enquire th for hloud'O* pmiJJ?eth it.
109
hec feeing one day a flave beaten by his maftefj and
flying to the altar of refuge, yet his mafter fparcd him
not there; then the flave fled to the tombe of his raa-
fters father , and then his maftcr fpared him ; which
when Amy r is perceived, prcfently he went and fold all
that he had, and went and dwelt at felofonefw-^ for now
I fec,faid hee, that men are more reverenced then the
gods. By this we may fee what regard the heathen had
of old to the altars, and what a barbarous cruelty was
this in Pilate xo kill thcfeppore GdiLeAns , when they
were facrificing.
The conclufionof thisis, th^tthe Lord abhorreth
allmurther, butefpcciallycrueil raurther, committed
openly in theiight of God and his people.
EXERCITAT. VL
Ho^ the Lord enquireth for blood
and puniJJ?eth it,
Commandement. VL
Pfii 9.12. when hee muketh in^iuifitienfir hkad^ he
remtmbreththermt
THe Lord cnquireth for bloud , and then revengeth
it. Firft, hee enquireth for bloud: Gen, 4. 9. And
the Lord /Aid unto Cain^rvhere is Abel thy brother i So Gen.
41,22 Bcholdnowhisbldodisrcquiredatonrhands^ Dx-
rep)^ef{ffimmp]udicioiftquirere^ to fearch diligently.
The Lord rcquircth this blood, atthepnes andtim-
herefthehoufcmbak. 2. 1 i.and at the hands ofabcaft,
and at the
bands of a mans brother: and bee enquircth after tbc
blood, frotti the fhcdder of the blood, to the author or
firft caufc' there was the hand of the Ammonite that kil-
led f^riah'^ there was the hand oiloah that fet him in the
forefront of thebattell, and there was the hand of P4-
vidih2Lt invented this: y^t Ndthan pafledby thcmallj
and faid to David ^ Thou hsjl kilUd pariah the Hittite with
the/word. 2 Sam. i a. ^ . So there were the falfe witncf-
fes who tcftiGed againfl NAbotb and ftonedhim, and
the falfe ludges who condemned him, and then lezibel
theQucene, and laS the King, who fealcd all with his
fignet; and yet it is faid, that Ahab killed him. i King.
II. 19. Haft thon kilied and taken p9jpffien}'Xh^ Lord
fayeSj Num, 32.23. Yourfinnes jhaSJind yon eat-^ The
guilt of finne Icaveth fuch a fcent behind it,that the pu-
nifhn[]entfollowcrhic and findeth it out, even as the
dog by the fcent findeth out the Hare, and as the hew
and cry followeth the murthercr^ (bdoth the reveng-
ing band of God follow the fin of murther home to the
dooreof him that committed it.Gen.^.y. Sin [Rdbhetz]
iyeth at the dme^ that \%^ the guilt of fin, as a maftive dog
lyeth atthedoorc. Beut. 31. 17. Manj evills and tron*
Lies [ball find tiem-^ man findeth ont finne firft, and finne
findeth bira out againc. And fee how the fenfcleffc
creatures difcover the blood and enquire after it j Uh
fa i t h 5 Let not the earth cover mj blood. Cap. 16,18. When
fenfe is given to heaven and earth , then the Lord fignis
fieth by this, that this fmoc is fucb, that it inverteth the
nature of the fenfclcffe creatures fettled by God; and
therefore they fceke to bee revenged ofthis finne, and
cry out for a vengeance, which is fpoken of fiich finncs
in the Scriptures which muft prefently bee punilhed
without any delay.
As the Lord fcarcheth and enquircth for the blood,
fo
How a tsuns fiane fin?
dethhimouc.
V31 cuianjit>excuhar
' - -*•
vir,pr9prie htfiiarum
Whyfi fenfc attriboted
tofenfcleflc creatures.
The Lord enquire th for blond ijr pmijheth it.
1 1 1
fo hee rcvengeth it, when Zichartah was killed bf cwixc
the porch and the altar, what faid hec:* The Lord Uoke
uf9n ity And require it. i Chron^ 24. and the Lord anfwc-
redtohisrequcft^z:!^^. 11. ^i.lfayttntopuitJhAHbere'
quired, A ycre was fcarccly part when the Princes who
condifcended to thisbloudy niurther, were all killed
by the AlfyrisnSy and the King himfelfe was wounded,
and there heediedj fee how the Lord revenged this
blood.
And we fee this more evidently in DavH. 2 Sdm.12,
^. 10. Beeaufetheuhapjlairteyridh theUittite^ -with the
fword of the Cyimrrt$ntte^ theftvordp^aU rtever depart from
thyhoufe*^ which was performed, firft, in the (laughter
ofhisfoone Ammon-^ fecond!y,of AbfoUni thirdly, in
Adoff^ak^ then in the five fonnes of leha/aphaf . 2 chrm,
2 1 . And ot all the fonnes ofUram except Aehazis who
was alfo killed by the King o{2ezreel.iXhron. 22.. And
Athdlra killed all the Kings feed except /oas.viho was al-
fo killed afterwards by his fervants. ichrin.2^. and
his fonnc Amaziah was killed, 2 chro^f. 2 5 . 2 7. and hfi-
ds was killed in the battel!, 2 cAr(?/f. 35. 23. and laftly,
the fonnes oiZedekias killed by Nebuchddnezzdr^ 2.
King. 25,7. fee how the fword never departed from his
houfe.
Secondly 3 the Lord makcth the confcience to bee
vindexfangtiinis, the revenger of the blood; for when a
roan hath once committed this finne, how fcarefolly
doth his confcience tornr»cnthimc' When / proprk dz ariefi"
biii die! urn.
A man in rccefTty i$ a
n-agifliatc to defend
hii-nfcife.
ii6
Exer citations Dmne. (jmmand.6. Lib.2 .
A man tcufl notfeekc
revenge.
cond intentioDjil hce can have no other meanes tofave
himfelfe, then he bccometha Magiftratc in that cafe:
and hce rauft rake hccde here firftjthat hce (ecke not re-
ven '^e • for, Vengeance u mirtejaith the Lcrd^ Rom, ii.g.
therefore Davtaiaith^ ihe Lcrd avenge me of thee ^ but
mine hAnd fhallnot be upon thee, i Sam. 2 4, 1 2 . So Prev,
2 0'. 2 2 ,S^y not 1 mil do to him a6 he hath dor.e tc mee^ ler,
5 o* 1 5 ,Tah vengeance on her ^ as [he htth done^Jh de thsu
to ^^r,herethe Prophet leaveth the revenge to God.
Andifirbcal!cdged that Samt'/onki^y As they have
done untomee.fo have 1 dene unto them^ lud,!^, 1 1 . there-
fore men may revcngs themfelves upon others, who
Obj,
Anfw,
Vy^2t a msn muft drc
before hill or be itjihd.
'•• •-■ -5
cdminiinitc eum in fo-
rikvs id eft> f/ftite eum
cxtrifcpra>ne ingr?jfy.i
irrupt in wf ,
have wronged then.
Wee muft put a differencebetwixt a Magiflrate who
he^reth nottheftvordinvAine^ Rom. 1 3. 4. and thofe who
rcvt nge their wxon^^herdco in[tinciu^2iS» Fhinheas^S^ir.p'
fon^ and Ehud-^iiom thclc who follow their ovi^ne parti-
cular re venge, iofthey know not of -what (prit they are^
Bcfjre a man be brought to this necefflry either to
kiii or be killed; firft hee is to flf e, and fccondly to de-
fend himfelfe by ail mcanes pofTible, but not to purfiic,
ifhe be rid of his enemie.
Firffjhce is to flic, lA^tt. 10. 2 5. But rchen they per fe^
cuti yoain this city ^flee yee into another , therefore that
ten.nt of Nav^rrus is mofi hMt^radem re^ieadmttifu^
tat Ht aUpa viretur^ 0* ad ho/wrcm rccuperandum-^ (^ Soto^
dcfcnfw cum interfeclione efi lictta , quia fiigA ejl ignemi-
njcfa^
As hec is bound to flee to defend himfc!fc,fohee
is bodnd Wi lio-doff'the injury .-when idor^m King of
ifracl fcnt a.man to take £///;4j E///S4 faid;5/j«/ tbedwre^
4nd held hin; jrv€l cum
effofjionu iaflTumoJo
Lex 11. tabiilarujmc--
tat furcm 4iurnum oc-
ciJinifi tclofc dcjindat
A man fight«Ji the
Lords batccll when hee
defendeth hx«fclfc.
No^ when he hach ufed all other meanesjand cannoc
favehis hteothcrwi/c; then ncceflity in that cafe mak-
cth him a oiagiftratc . 1/ a thtefe be found brcAking upy
and it [mitten that hee die^ Exod. 22.2, if lice be found
breaking lip, [ tm bammahhthereth^ ] but it is better
\.Kzvi^\iii<\,cHTj^perfQpionii inlhumemo^ ifhcecome with
aninftrumcntinhishand to bicake up the lioufejnovv
infuchacafetheLordfaith^ ifhec be killed^ thenhcc
who killed him was free of bis bloodj becaufc it was in
the night timc,and there was none to hclpe hin^. and it
could not be knowne whether hce came to rob or to
killj when P^x'/^came to fecke fupport of Ndbd^ hcc
gave him a cliurlilh anfwcr , and (aid, Jh^t many men
norv a daycs breakefrom their mafiers^ i . Sam* 25.10. but
Jb/gdrl Qiiihoi David, that hcc Jigltethtke battels of the
Lcrdj'verf 2S. what battels of the Lord had hec fought^
he was not entered into the kingdomc,hc onely defend-
ed himfelfe in fleeing from Sau/^ and this Abigail c^Akd a
jufl:defencv%and faith that hee didfi^ht tbc bAttellofthe
Lord.
When Chriftfenthis Difciplcs abroad in their firft
expedition, hc.e forbad them to take a ftaffc with them,.
MattAO. 10. that is, fuchaftciffv-as might binder them
in their way, but take onely a light rod with them, no
flafTe of defence; but when hee fent them forth aftcr-
wardsjhe faith, Hee that hath net a fwcrd Jet him fell his
garment aadtny cne^ Lu(^.i2.l6.^ndi^c h^oiWts ic^mc
tohave carried fwords in their defence, andalthoi^gb
thcfe words contained nota precept, ycrth;y are taken
from thecoiDoion cuflorae, as the oppofirion of the
former times implycth; and this Avord ( qr;f^ye will
iranflace it, afacrificing knife, as fome doe) they were
to ufe onely in defence of thcmfclve-., and not to wrong
ethers, and therefore Tetcr .vr:.Qi\ hccfaiore oiiMil-
chu4 care^Chrift faid to hiir, ?/#/ uf thyfword in his place ^
p 3 for
•r)«0#»! ■
TRc ApoftL'S carried
\> errors to dtf«:r.d
thtrLfulvci.
iiS
Exercitations Di^vine. Command^6. Lib. z •
0{^
Anfw.
Oh.
\ for aU they that take thefmri fhd fenjh v^ith the fword^
iVl^//. 25.52.
£/4)f . z.^^Theyfhall beat their fwords into flmghfharesy
and their fpCAres intd pruning bookes-^ therefore ic may
fceme that under the Gofpell^tnen may not ufc a defcn-
five weapon.
Thisprophefieisonely tobc underftood thus^ that
under the Gofpell,pcoplc (hoold live more peaceably
after their converfion then when they were Heathens
and Pagans* Secondly, feme underftand the prophefie
to be interpreted with this conditionj theftaK- of the
Church Ihall be fuch, when all nations (hall receive the
Gofpcll.and live as Chriftians (hould do that then there
ihallbenowarres- and this they thinke fhall be fullfil-
led after the converfion of the lewes.
Matt. 5.^9. RcfiflHOt e'viUy hut whefie^er (hall fmite
thee en the right cheeke^ tame to him the other alfe: and if
any manmUfue thte at the law ^and take away thy coat ^ let
him have thy cloake alfe: Therefore it may feeme t hac it
is not lawful! for a Chriftian to defend himfclfe.
There i^ no place in the Scripture which hath becne
more miftaken then ihivJulian the Apoftate abufed this
Scripture, when hee would boxe the Chriftians upon
the one cheeke, hee would bid them hold up the other
alfoj but Chrift-in this place is not fpeaking of every
fort of injury ^but of light injuries/uch as are a boxe, or
a blow, or ioofing of a coat, or cloake; hectakcthnot
away all iudicatories herejhis meaning is oncly that wee
(hould be parient in lighter offences and wrongs , and
to remit fomething of our right in fuch things as wee
may recoverjand not to ftandpundually in every thing,
this is that which the Gofpell teacheth. So to goe two
miles with a man if hee compell thce,but not an hun-
dred i fo not to ftand for a coate or a cloakeibut if a man
How thefe word9,Af^/.
^.3 9. are to beundei^
ftood.
W< aay remit fome-
thing ef our right, for
, keeping of peace.
(hould take all that thou haft from thee^ then rhou art
to
of lawfull defence,
119
WcefhouM te patient
infuffcruig of in^-uricj.
Cfcrrft fufferfd patient:
Uf yethrldnot up the
other chcclcc whtn hcc
to rcfift him, and fecke remcdie by order of law. So
the vvords following, give to htm thataskcththeej and
from him that re QuUbfrrow^f thee ^ turnt thou not arcajy
verf,^i, if thefc words fliould be extended to the far-
theft, there were nothing more hard, and it would be
contrary to that, i.Cor, 8. 13. Tor 1 meant net that other
men he edfed^sndye burdened. When hce biddeth them
holdup the other cheeke^it is not meant literally here, but
his meaning is, that they fliould be paticne in fufFcring
of injuries, L4m, 3.30, Heegsvethhis cheekestohimthAt
[miteth A/w^that i5,he fuffereth patiently. Chrifl: himfelf
when he was fmitrcn,did nor hold up the orher cheeke,
butfaid, why fmitefl thouniee} hh , 18.2 3. therefore th.e
words are not to be taken literally, but are to be under-
ftoodthatwefhould carry a Chnftian heart, ready to
forgive, and notto profecute all injuries, and to remit
fomething of ourownerightat foraetimcs for the Gof*
pels fake. They fay inthcSchooles, th:\t P^trtu^ wora-
lis non conJiBit inpunffo mathentatico^ but hahetfutw la-
titudinem-^ it maybe farther extended: fowhenthofe
Chriftian vertues are required, ihcy arc not fo required
that they fuffcr no fort of extention; ye may fpare your
cIoake,or your coate,but if they would fpoilc you of all,
ycearcnottoyeeldtotbar: ?4Wforbiddetbthe Cerin-
thuns to goe before Heathen judges to plead ; but yet
?rf*/ being enforced, appealed 10 C^fa^. Sothattlie
Gofpelltakethnot away lawfull meant s from a man to
defend himfelfe,but onely flieweth whcn,and how hee
fhould ufe thofe mcanes,and hew he lliould forbcare to
fecke to be repaired of light injuries.
Rom, 12. 19, Auenge not your fe Ives : f^ icujjiiUJi-
When hee forbiddeth them 4-*^^, to avenge them-
felves^ hee forbiddeth them not to defend thcmfclve?,
andthewords goingbeforc Qicw this, Ketjusteijctev/ll
for
M ocall vermes mty Tub
fer cxtCBtiGi],
TheGoTpclItalveth not
a'.vay lavvfall mtancs of
defence.
cb.
Go<^ forbiddeth t^ re*
vcngC;but notto defend
120
Exer citations Divine. Command^6. Lib. 2 •
Concltifton,
Secif(if4td'^
A^ete,
{
Ignoranteu
Ex i^nifdnflfd.
for evfff'jihis is the dcfcription of unlawf ull revenge, and
not of lawful! defence 5 and hee giveth the reafon, r^;?-
g^eanceiswwe^^ndlwiSrepity^fiiththeLtnrd*^ and Cbrift
{mh yS hall not God Ave??ge bis otvne ele^} Luk. 18. 7.
The conclufion of this is.Neccflicy armeth a man to
defend binafelfe, but not to kill his neighbour, this is
called Gravis neceffitas^ hViiiVithQ extrema neceJJitdSy
thcnheeis arraed, not onely with defenfive, butalfo
offenfive weapons : but many men extend this neceffity
too farrejWhcn it is neither extremd necejfttas^'^x gravis
necejfitoi.
EXERCITAT.VIII.
Of cafuall [laughter ^and'^ho were admitted to
the city of refuge.
Commandement. VI.
2 Sam. 1 4. 4^ Andvphen the v9$mAn of Tehahfpake to the
King^ [befell on her face ^c.
T^ He fixt Commandement commandetb to cut ofif
-■- the guilty murtherer, fo ft appointed cinesof re-
fuge for eafuali flaughter, or for thofe who in fudden
paflion had killed a man/uch were fl)eltercdin the city
of refuge 5 but the voluntary or wilfull muttherer was
not fhelrered in the city of refuge.
Wee muft put a difference betwixt thefetwo, agere
exigmrantia^^ Agere igmramer ^ to doeathingof igno-'
rancegandtodoeathing ignorantly; to doe a thing ig-
norantlyis to doe a thing that wee are ignoraxit when
wee are in doing of it,- but yet ignorance is not the
, , ^ proper
of cafuallflau^hter.
Ill
proper caufc why we docir, but fomc other bad acci-
dent which drawcth on the ignorance^ as Lot when hec
by with his daughters J:crc he did it ignoramly,buc yet
his ignorance was not the caufe of his finne, but his
drunkcnncfTc which drew on his ignorance: but hec is
faid Co doc a thing through ignorance, when his igno-
rance is the chiefcand the principall caufe of his adion ,
as when a man was fcHing wood, his axe head flccrh off
and killethaman; here hs-^e killeth a man of ignorance,
this ignorance is thcchiefe and principall caufe of the
a6lion^ it was not accerfits ignorantiay fed fimplex igno*
rantid^ he drew not on this ignorance, but it was fimplc
hce that killed a man of ignorance was ad-
Ignorance ,
mitted to the citie of refuge^ but not hee who killed a
man ignorantly.
There are three forts of anions of racn^ the firftare
done deliberately, thefecondin fuddcnpafTion , the
third by chance; the firfl arc violent injuries and
wrongs^ and thefe were not protected in the cities of
refuge^ the fccond were the actions which were done
in fudden paffion, and thefe were admitted to the cities
of refuge- as the woman oiTekoaf^s two fonnes went to
the field , and the one of them killed the other upon a
(iiddcn, and the woman.faid unto the King, Remember
the Lord, i Sdm. 14. that is, the law of the Lord, that
bach appointed cities of refuge to protcd fuch, that the
revenger of blood kill them not. The third were cafuall
adiions, when a mran was killed by chance; as they who
kilUmiwares^ aniiu:^witthglj. I0$. 20.3. and thcfe were
admitted to the cities of refuge.
Men doe things either voluntane willingly, invite
againfl: their will; ex parte wvite^ or non invit}, Firfl,
when one committeth murther willingly, then he was
not admitted to the citie of refuge. Secondly, when he
killed /w//>^'//^•and fuch a man
wafnot admitted to the citie of rw ft ge,
A msn kilkth three ihanner of wayes • Firft, when
the heart kiileth and not the hand^ Sccondlj'^vhcnrhe
hand killeth and not the heart ; and thirdly, when the
heart and the hand killech. When the heart killeth and
not the hand, that commeth not to be tried belore menj
when the hand kilkth but not the heart , the fe were ad-
mitted to the cities of refuge; and thirdly, when both
the heart and the hand killed , and thcfe were not ad-
mitted to the cirfes of refuge.
Exod. 2 T, 1 2. He that fmsteth. a man that he die^ ^uUhe
furtijfutto ii^d^4^^3 that i^,ifhefmite him willingly, hee
was not protc3:ed in the citie of refuge-, the vulgar tranf-
hiion tranflateth ir^ q^i/ffcrcufferith$mi»em vcUnsocci-
dcre^ msrtemortetur^ what meancth hee by this, vdens
occidere^ willing to killc' doth hee meanethisC hee that
ftrikcth a man not caru;illy, but willing to kill himc
or meaneth he this? he who ftriketh a man, willing to
hurt him but not to kill him, and in the meanetimehe
kill him; doth thela^v here coohder thw ^purpofe and in-
icjtion of the killer onely^ no,butthe lawconfidcrcth
\iCiQfffecium^»onaffecium, theeffed, andnot his affc-
ftion.
of ca/ualljl:tu^hter.
125
dioo- whether hce haJ a purpofc to kill him or n(yr to ,
kill hun^ifhc kill hi:fi, he isamurtherer. Some doe kill,
and inrcn J nor to kill; fonie incenJ to (Irikc and not to
kill, and yet doc kil!^ and thirdly, feme intend to kill,
and yet kill n jtj »onc of thefe were admitted to the ci-
cic of refuge.
Thcfc who killed of ignorance were admieted to the
cities of refuge, with fundry caveats.
The firft caveat was this, that they behoved to bee in
alawfuil calling, as he that wasfclliog wooJ,if his axe
head had flown otf,&: had killed a man/hc Lord faid in
this cafe that it wjs he that killed him, and not the man
felling wood, whocafually killed him- afiions take not
chcir denomination from him who cafually d )ih fuch
a thing, but from him who of purpofe doth it. When
the children of the Prophets were gathcdng herbcs for
their dinner, i.King. 4. one of them gathered fd//tf^«/>r.
//Wrf, orfome poylonablehcrbe, and put it in the pot^
nowifheehad poyfoned fomeothis fcllowes through
ignorance,hc had bccnc protcded in the citic of refuge,
bccaule ht was in a lawfiill a '^ion, but if he fl^ould have
ignorantly killed a man in an unlawfull action, then
this ignorance fhould not have excufed him. Example,
if a man had ftrucken a woman with child not knowing
that fli:c was with child, and the chilJ bad died, hee
would not have bcene protected in the citie of refuge,
becaufe he was in an unlawfull adion : So if he had bin
in an unprolirable a ^o^Au-n^, a Profclyte. Se-
condly, the (Granger who dwelt long among them,
and he vvas [To(hibh^ and the Seventy tranflate it, ^^fj?/-
^^,boththefc were admitted to thecitie of refuge -, but
an heathen abiding in Gentilifme^ (uch aflranger was
not admitted to the citie of refuge.
There fell an accidcat in Swtturland^ a Slatter was
flatting
Quejl.
Anft».
Wli]f the Dianrflater
was kf pt in the citie of
retitge untiJl the death
ofthc high Pricft.
VV Fiat ft rangers were
admitted to the citic of
refuge.
128
Exenitations ViVme. C6mmanl6 . Lib.i-
flatting a houfe, the ladder brcakes, and hee falling
A cafe of cafuall 0augh'
ter.
Tliewoman of Tel^dhs
parable ntt rightly ap-
plycdi
Comlufion.
downe killed a man in the fireetj the raans fonhe who
was killed, purfucd the flatter as the murcherer of his
father; the ludge demanded whether there was any ha-
tred betwixt him and hisfatheraornot^ heanfwered,
none that hee knew of 5 whereupon the iuJge would
have abfolved the flatter, but the man being more in.
flant for juftice, the ludge ordained that he fl iould goe
up upon the top oftheboufe, and the flatter fliould
ftand under him, and then he fliould trie, if hee could
kill the flatter, cafting bimfclfe downe upon him 5 the
young man anfweredjchac he could not hazard his life
CO kill the flatter, the ludge rcplyed , no more would
the flatter have hazarded his life to kill your father,
wherefore it was but a cafuall fa6l in the flatter, and he
being in his lawfullcalling lliould not die for it, and if
fuch a faft fliould have fallen out in //ri\\z lawyer fay) O' inpcehU be^
nigfiior interpretAUofdcicnla^ they (hould have chc moft
favourable intc rpretation ofthe law , they fljould have
iric'iyMciv, [fgis^ the mitigation ofthe law,and Hot akcj^oJ^I
^—'^ the rigour of the law, and Chriftian lawesfhould
not be written with blood^ys were thelawcsofZ^ri^i?.
EXERCITAT. IX.
J0) ether the revenger of the hlood was bound by the
Law to Kill the man^flayer, or ^m it a ^ermijfton
mely^
Conimandemefit VI.
N'aw. ?^. 27. A*!d [r'f] the revenger of bloedflnde him
withoMf the borders of the citj of hi< refuge^ dnd the re-
venger efblooa kill tbejlajer^ hee/haU not ie guilty of
blcod,
IT is commonly holdcn, that this was oncly a per-
mifflon, that the revenger of the bluod might kill
the raanflaycr : but if wcc fliall weigh the civcum-
ftances well , fet downe in the text , wee ftia'! fee
that it is a commandemcnt, and not a perni.ifion :
and that it was not oncly lawfull to kill him, but
that he was bound to kill hira.as a ludgc is bound to kill
malefa(fior: ifhee was found tobeguilryofmurchrr,
then hee wasgivcnovcr into the hands of the reven-
ger of blood, and hee killed him, Mm. 35.2. Deut. 1 9 .
12. Soif heewas found innocent, if the revenger of
the blood did finde him without his city of refuge, hee
R was
I50
Eocer citations ViVme. (jmmand,6. Lib.2 .
was bound alfo to kill bira^ this was noc a pcrnDiinon to
kill him, as the lawcf divorce was peripittedforthc
hardncfTc of the peoples hearrsj but there is more here,
a commandemcDr is fee to him^as a Magiftrate, that he
fliould kiilhimj and 2S the Magiltrare might take no
bribe co let the murthcrtr goe f rcc^ fo might not the re-
venger of the bloadtake any farisfadion iorhim that is
fled to thie city of refuge^ tijat hee fliould come out of it
againe, and dwell in the iand^ untillthc death of the
highPricfl, Nu^. 35,32,andanotherreaion is added,
left the Isnd be ^o\\{\:ci.fcrhkod defileth the Und^ verf,
53. and t!us the Lord dorh both forthe greater dere-
ftationofthe fi^ine of Wood, and that this might be a
true type of lefusChrift; as there was no regreffe for
The revenger of the
blood might take no
fatisfaftion from the
kiikrcuUt himgofree^
O^'h
Anf.
How' the murthcr was
expiated without the
blood ci" the naan/kjer.
It was not 31 perroiHlGrr
to kill the raandayer,
but f.prcc€^5.
the killer to his owne land, but by the death of the
high prieftjfo there is no rcgrcffc for us into heaveo^but
by the death cf lefusChrift our high prieft,
Ifinnocent blood could not be expiated but by the
blood of him who Ulled, ho^'^was it lawful) forthe
man- flayer to returne to his owne houfc, after the
death of the high prieflj feing there was no blood flied
here:^
The death of the high Pricfl was in the pisce of
/lieddiDgofblood. andthcfinne was pardoned in the
type^by him. who prefigured lefusChrifl^whotruely
t«kcth away finae.
Num. 3 5 . 1 p • The revenger &[ bUod hirnfdfe [halijlay
the murtherer^xA not^he may flay himi, or,it is permit-
ted to him to flay him: (overf. ii.The revenger of the
blood fh A li flay him -when heemeeteth him:^ and fo hce fiiall
ti:ke no fatisftdion for \i\xviJ)eiitA9, 1 2. if it had beene
permifted onely to the revenger of the blood to doc
this^ then if hee had found him without the city of re-
fuge, hce might have fparcd him, or tranfi^ded w»th
him for moneys but this was no waycs lawfuil for him
lVhe?ithe 7^eVe?i^er of blood yni^ht ktll the Maujhyer .
I2l
cociocj chcrcfa^'chcc might noc fpare him, but was
bound to kill !iun whcrclbcvcr hccciid findc him, with-
out the city of rcfiige»
But he was an innocent man, why then fhouU there
be a oramandcmenc giv-en to kill him:'
Airhough liec was innocent ofmurthcr,yctthetrarrf
grcflion of the law^which comman Jed him to (lay flillin
the city of refuge^maketh him guilty. Shimei was par-
doned of his (in, but under this coadinon,that he (hould
not go over the brook Ki^rcn^i.Km^.i.^'jhyjit when he
tranfgrcffed thiscommaodemcnt^hce was killed.-fothe
man that killed ccfually, was pardoned conditionally,
if he had ftayed in the city of refuge, but if he had gone
out ofitjbefore the death of the high Prieft, hecwas to
die^
The conclufion of this is, ifthis blood which wa5
flicd cafually polluted the land oiCdnA/tn^ rchcrem tht
Lord (diddrvelly Num^i 5 . 34. as it was EmmanHeU land^
f/i/.S.S.much morcdoth innocent blood cruelly (bed
dciilethe land, and makcththe Lord to withdraw his
prcfencefromir.
There was no fafety to thofe who were out of /J^-
cfjAbs houfe, nor no fufety to the manflayer out of the
city of refuge. So there is no falvacion to thofe who are
without the Church^which is ou\[_gKezcrah] Ucks auxi-
/y, the place of helpc.
R2
EXERC.
o5.
Why the manflayer
migiit be killed iFhce
was found out of the
city of refuge.
C^ndHJion* u
COHclu^H.
2.
mnrv
1^2
Exer citations Dmne. (jmmand.6. Lib.2 . f
Why God did net ap:»
prove DwvWrpurpofc to
EXERCITAT. X.
W^yy VaVidy a nun of bloody l>as forbidden to huild
theTemple^
Commandtment VI
I. Chroff. 2 2. %. Thoa P)dt not hmlci an honfe unto my
name^ bccaufc thou hajl (hidmhch blood upon the earth m
my fight V
WUen the Lord granted refi to David fiom alibis
enemies round ahont him , nee (aid to Nathan
the Prophet, Seentm^ I dy^ellin a heuje of cedar ^ butthe
Arke ojGod dfvelleth withm curtaines , 2 Sam^ 7, 2 . bit
God did not approve of this his purpofc to build the
Temple; the firftreafon is, 2. Sam,j,6. 1 have not drvelt
inanjhoufefince the time that J brought the children of
Ifraeleut ^fEgjft) even unto this day: hut I have walked in
a Tahernacle, So. i . Chrofi. 17. 4, 5, ^.neither did God
take this in an evill pare, neither found hee faulc with
anyofthe Princes of //^'W for this, 2 Sam.y,yjna/lihe
places where I have rvaJkcd mihthe Children oflfrael^
fp^ke la word with any sfthe tnbes of the children ofljra-
el^whom 1 commanded to feed my people Ifrael^fayijig-^ rvhy
huildye not an houfe of cedar to mee} but i^Chron 22^^,
there is another reafon given why the Lord will not
have D^-i^/W to build the temple, bccaufe Tkeuhaftfhed
hlood abundant ly^ and haft made great warres^thercfore
thou flialt not build an houfe to iDce. And Salomon^
when he wrote to Hiram^ i. Kmg, 5. 5. 7hou knorceji that j
David my father could net build anJ^^ufe to the Lord^ for \
the rVArres^ that vpere about on e^uery fide.
It
■rri^Ji^i V^X^tM^ !■■
why David wM forbidden to huild the Temple:
>n
What hlooi is mtiht
here when D^^/J ii cal-
led a aioa of blood.
Coram DEo,ftH^ift
It mayfceme ftrange, why the Lord fliould never
have deiired a houfe tobebuildcdutitohim, butal-
wayes delighted in tents fincc hee came out of Egypt-
how comcth it afterwards, that the Lord expoftulateth
fo with thtm, that they builded not his houfc, and that
it lay fo long unprepared. But the fecond rcafon fecm-
cth more ftrange, thou flialt not build a houfe to mcCj
b( cau fe thou haft bcenc a man of blood; what blood is
meant of here C meaneth hee of the blood of rriah^
which I?,l^'/rf (lied, or the blood of the Priefts which
was ihed ar Nol;^ whereof hee was the occalion? i Sam,
2t. 8. by blood here is meant that blood which hee
filed in thewarres: Thou hafl [lyed much bUedinmyJlght-^
that is^at my commandement, which AbigAH touchcth,
I. Sam. 254 28* difl'wading David from killing of her
htisband Nabal^For the Lord vpsHcertahly make?ny Lord
ajure houfg^ becan^t my Lord fghteth the battels of the
Lord , and ev/ll hath mt beene found in thee all thy dayes :
as if fiiee fliould fay, the warres which thou haft under-
taken, God himfelfe is the chiefc capraine inthcra*.
How then could the (bedding ol blood (o ftaine David^
that hee could not build a Temple to ibc Lord ? for as
j/yf^^W/obfcrveth well, the iliedding the blood of the
enemies ©f God, was moft acceptable to him, E/4/,3 4*
6. when the Levires tilled their brethren whocommir-
ted idolarricjM^y^J faith, Confecrate ysur felves to day to
the Lord^ every man up$n hu forme ^ and upon his broi her^
£A.W.32.2 9-v/here there isaclearcallufion to the con-
fccrationof Priefis, 2nd the Priefts that day -wheathcy
wereconfecrate,the blood was put upon their thumbe,
and their toe, £W. 29.20. So that day on which the
Lcvitcs killed their brethren, thcblooddidconfecrate
their handstand defiled them nor. JDs^/i, when hee kil-
led the eneuiies of the Lord,therc was nothing to defile
his-hands- here, but then hee waflied his hands in inno-
R5 cencie
The fliedding tJic Kood
of the enemies of God is
tnoA acceptable to G»d,
Mufm;
134
Exercitations 'Divine. Comwand^6. Lib. 2 .
The rcafon why God
would not have D^ytd
to build tbe Temple.
Extender e manHmivi*
cencic, and then hce offered a moft acceptable facrifice
to God: why then fhould bee have bcenc forbidden to
build an houfe unto the Lord, bccaufe he was a man of
blood?
The rcafons why the Lord would not haveD^W^to
build the temple wcrethefe: the firftreafon was this,
the Lord from that time, that hee brought his people
out of Egypt, wascalled their great commander, and
leader, and then hce began to call his people an hoaft,
Exod.'j, 4. That I may brmgoutmine armks^ my people
the children cf ifraehut cf Egypt ^ hy great ladgements^
and TS^ith a (Ir etched out armex this flrctching out of the
arme was a %ne which the commander gave to the
i(3uldiers. hji). 8. 18. therefore in that battell which
-^^x fought againft the AmakkiteSy Exod, 17. 18. hee
held up his hands, as a commander or general! of the
fieldj and fo the Lord ftretched out his haBd,and gave a
fignetoall the frogges and lice, hisarmies, tofighta-
gainft Pharaoh, and io hee pronlifed that hee would rc-
deemc them with a ftretched out arme ; now when
hee had his people in the wilder ncffc as his armie round
about him, hee commanded to make a tabernacle for
him, which he would have pitched amongft the midft
of his people, as the Emperors tent is acoong ft his foul-
dierSjA^i^w 2 3,
After that they had entered into Canaan ^ they had
warres all the dayes of /^i^^, cap. 3 . 7. the Lord ftid to
them , Te fliaU know that the living GoduammgP yo^
even as the Emperour is among his fouldiers in his tent.
And as all the time of the ludges, the arke du'elt under
curtaines; folikewifeinthedaies ofD^-z/i^/itdwcltina
tent, and all this while they flood in need of a valiant
and couragiaus Captaine, God himfelfc to bt^ their
generally and this /^/4^ acknowledged, 2, S/i.m.'j. 6^y,
the arke and Ifrael and luda abfdeth in tenfs-^ shall J then
God was amongfthis
people as the Empes
rour amongft hi« Soul-
dicrs.
why David iva4 forbidden to build the Temple:
•55
06.
Da^id had pc ce willi
Torraine enemies bur not
in hisoTvnc kingdoicc.
Tlia Lord proffiifed a
peaceable king to the
Ifraelitei,
goe home to mine owne hcufe^ and lie with my wife: This
was the rcafon why God would not have Davs^xo build
the TemplcJ or the warrcs were r^ot yet ended .
But 2'Saw.y, i.It is faid^that The Lord had given him
reft round aht4t from all his enemies-^M might fee me then,
that now the Lord needed not tolod^cany longer in
a tent.
Although Davidh^d peace with his enemipie was this,
bccaufe the wan cs were not yet ended , and the Lord
would dwell ftill yet among them in the Tabernacle,as
in a tent.
ThiTCwasanor! ercaufe why the Lord would not
have Dai id to build tl:»c Temple, bccaufe he was fight-
ing his bnttds/nce wasnota marjofp€iscc,he w;3S not a
fit type ofChrift, the Prince of peace, when hee was
fighting the battcis; this was rcferved ^QKSAlomon^\v\\<^
was a peaceable Icing, therefore theie was net a hammer
heard in \\x hui'-.' :!^g of the Temple, 10 fignifie, that it
friouldbea Temple of peace; where ftrifes and conten-
tions
Why t^e Temple i$ cal-
led the liGttlcof Qod.
WbyGcd ^vould have
his Temple bu'^t b> a
peaceable pr^'^**'
15
ExercitatioHS Vt^im. Commands 6. Lib. 2 *
C0/gcl»(tt
ton.
TheTcajplch«>rb«iIt.
tionsare5thekingdorae of God is never well built; In
that vifion of EltjAh^ there was a winde, and the Lord
was not there; there was an earth- quake, and the Lord
was not there; and after the earth-quake a fire^but the
Lord was not inthe fire 5 and after the fire, aftillftnall
voice,and the Lord was there, i KiHg.19. i r .
The conclufion of tbis is,there is the blood of warre^
and the blood of reconciliation; the Lord would have
no blood of warrc fhed in his Temple, he would have
it feuilded in a peaceable time, in a peaceable manner,
that no hammer was heard in the building of it;a peace
able Priacc muft build it, no weapon might be carried
through ir, M^rc. 11^16. no raurtherer was prote(2cd
in ir, but was pulled from the homes of the altar-, uo
bloodwasfliedinit; ythtn AthalUh was to be killed,
Uh$UiiL commanded to carry her without the ranges,!.
King. 1 1 . 1 5. And laftly,becaufc the Tenaple ftood upon
a hilljthere was 7Rp/^^A<9-,or a wall builded round about
itjthatno man mightfallover,as there were baclemcnts
about the houtes, that no man might be in danger when
they walked upon their roofes, ox bring bUodufon their
h§»]es^Deut.22, 8. So the Lord built thi5 wall about the
Tercple, that no blood might be brought upon his
houfc, but the blood of reconciliation was daily flied in
this houfc, which was a type of that blood,whichis the
blood of peace, and fpeakcth better things then the
blood oiAbd,
EXERC
57
EXERCITAT.XL
Of the order ofthefixt andJeaVenth
Commandermnts.
AUrc, lb. ip. Thu knmefl the common dement s ^ doe
not commit adultery^ dee not kiS.
LL the three Evangelifts, A^Mttiew^ Mark and
Lakey have fet dovvne this hiftory of the young
man, asking C hrift what he fliould doe to ob-
tainc lii'c eternall; Matthevo fetteth downe the Com-
mandcments which Chrift biddeth him keep after this
manner. Thou fbdt not kiU^ thou (halt not commit adulterj^
h\MMurk, 10, ip. and /.«)(:. csp* i8. 20. doc fet them
downe in this order; Thou Jh sit noi commit adultery t thou
(halt not ktll^ and the ApolHc keepeth the fame order.
Kom, 15. !!•
Although it be not very materiall in what order the
commandemems be (ctdownc, when they are not di-
rcftly inrrcatcd of, but when they are caft in by way of
anfwere and illuflrarionj for wee fee theEvangelifts,
when they handle them but occafionally, they put the
fiiftcommandement after theft and adultery, yet it is
nottobepalTedby: M^f'k 2Lnd Luke keepc this order^
and the Apoftle likewifc fetteth downe adultery before
murther^ thcreafonfcemcthtobcthis, i\it Seventy in
their tranflarion, fet downe adultery before murthcr,
this edition of the Seventy was traoflated in the
d^y^s Qt Ftolomef4s PhHadelphus^ and was received by
the grecizing lewcs, who lived in Alexandria^ Matthew
following the Hebrew text, and writing efpccially unto
S the
Why tnurtbet is pu» ke«
forsadulccjy,
.
Exercitations ViVme. Command.6. Lib. 2
the lewcs, keepcth the orc^er fct downe in the originall
text, in Deut. 5 But M^rk who ruled the church of
AlcxindrtA^ followed the cran{lation which was recei-
ved there; and this feemcth to be thereafon why Luke
and PWkept the fame order. Ro^n, 1 3. 1 1 . becaufe they
followed the iranflation which was ufcd ainoaglt the
grccizing lewesj for although the Grceke tranflation,
which is called compltaenjis^lcziah raurther before a-
duUcrv; yet the ancient Ronnan edition, in Exod. 20.
hath it this wayes- Th^uJhaU mt commit ^duUery^ thou
fnjt/r^cf murther. So Phdo^ and Clemens Alcxandrirjus
doe fet adultery before murcher:ThisP^//*h'ved in the
time of the Apoftles, and then no doubt the Grceke
tranflation was more pure, anddcferved more autho-
rity, but this Thilo firft fertcth downc adultery, and then
murtber, and then thcfr- and lie givetfa a reafon why a-
dultery is pat before murcher, becaufe of the fikhines
of it, and the great and many evils that it bringeth upca
thcfamilic. So Chwefss AUxandrinus fctreth downe a-
dultery firft^and then murther; and lulUn the Apoftatc
who was a reader firft in Nhomcdia , and therefore
could not bee ignorant of the order of the commande-
menrs, fetteth them downe after the fame manner, nei-
ther doth C^if/'i/the Bifhop ofAlcxaffJna find faulc with
him for fcttiog them downc fo.
Thcconchifionofthis is; the tranflation of the Se^
ventj being f© generally received in the churches of
Akxindris, it is moft probable that the EvaDgcIifts
2nd Apoftles would give no offence to the gi:e-
cizinglewes, in things which were not
contrary to faith.
eOMMAN.
?9
Commandement. VIL
EXERCITAT I.
Ho')^) ^nle a [mm adultery ii.
EKod.io, 14. Thufhdt not commit adulter J.
'^en a manfinncthjhce finneth either a-
gainftGod, againfthimfclfe, or againft
his neighbour; the Apoftic layerh out
thisdivifionplainly: 7//.2. \i VVeJhoHid
Uvefoberlyy righeoufly^ and godly ^ in this
frefent yvorld-^joly before Godjol/er/y towards Oor felvc s,
and ffghteQiiJly cowards our neighbour.
Theadulccrer finneth, firft, ag3i:iftGod; fecendly,
againft hiipf^lfe^ and thirdly, againft his neighbour,
Firrt, he finneth againft God; hee finneth dircdlly a-
gainft all the three peifons of the Trinttie/agalnft God
the Father, God the Son, and God the H^ly Ghoft.
Firli, he finneth againft God ^ he father the creator5
when God created Ad^m^ hce m^dc him firft one, then
he made the man and the woman two, and thirdly by
marriage,hc made the man and the woman one againe;
A*^d they tiro jliU be one flefh. Gen. 1. :?4. And then <:oin-
meththc adrlceier, and fcparatcth thcai whom God
hath conjoyned and made one.
S 2 Secondly,
ThfacJuttcrerCnn^th
againftchc thret pers
roasoftbtThaicic
The aiulccrrr finnetJi
aguni^ God chc fadier.
AA4m created •ne tt
the £rft> tken was roade
nvo and tiica one.
1 40
Exercitations ViVme. Conimandrj. Lib. 2e
He finneth againft the
Sonne,
He finneth againft the
Holy ghoftt
The adulterer finneth
againA himleiic.
ALIEN VS prainimci
ntDD Spurm.
IT 01^ alitna lahes.
yp')^]^ spuriui a
Secondly, the adulterer finncch sgainft God the Son
theredemer, ShaS Ithen take the members of Chrift and
make them the memUrs of &n harlot < i. Cor. 6. 15.
Is Chrift dividedc' hee islikerhe naturali mochcrthat
will not have the child divided 3 hee will not have his
rocmbcrS) to be made the members of an harlot.
Thirdly^the adulterer finneth againft the holy Ghofl
the Sanc^ifier, defiling the temple of bis body- and as 1
the iincleane convcrfationofthe«S'^^^;/?//^i grieved the
fpiric of jafi: Lot, 2. Vet. 2. 8« much more doth the un-
cleane converfatioaof the adulterer^ grieve the good
fpirirofGod.
Secondly ^ the adulterer finneth againft himfelfe;
Firft, againft hisov/ne body. Hew finneth hee againft
his ovvnc body:' He finneth againft his owne hoiy fub-
je^ivc, but in other finnes obje^/vi^ for in other iinnes
the body is but the inftrumcntj and the thing which he
abufeth is without the body, as whenamurthcrerkii-
lethaman, the wrong and injuric is done to his neigh-
bouij but when hee c®mmitteth adultery J the body is
not oncly the inftrument by which he cGmmicceth this
finne, but aifo the thing it fcKe which isabufed^ he fin-
neth againft his owne body making it the memberof
an harlot, and depriving.it of the dignity which it had,,
and by bringing loat^fome and vile difcafcs upon it.
So he finneth againft hisow?ne familiCj bringing in a
ftrange woman, Prev. 5.9. Lejl thoa give thine honour
um^ others^ and thy ye Are sumo the crue&, and Trov, 5.
20. Andwh) IV Ht thm m^f^nne^ he ravijht nith ajlrttf^gs
vpomxu^ and embrace the bofome of a fir anger ^
So he finneth againft the child begotten in adultery 5
he IS called Mamzer^ as ye would fay. diemUba^ ano-
ther mans blor^ and the Hebrewes call him Sha(ukiy(rom
/h^taktacere^tor when others arc pray fing thtir parents,
he muft hold his peace, becaufe hee knew nor who was
ifmea
Of the Vilenes of adultery.
141
vfltLi contumcli:i (j*
C.Sft'^^rj) flvpTO, hrutu
cti.im aniinalia C(:pi{eiy
dicuntur cum pcfulan-
tiafuKt (J" Laftr^i,
The linXttxtt wrons
gech his neighbour.
The wife called the de-
light ofthecyei.
his father., and the Icwcs call the naturall children the
olive and the vine^and the baftard they called the bram-
ble^ and the Grcckes call them v!itiM'^ becaufe they are
fubjcd to contumelies. Uh. 8. 41. Wekenot borne cf for-
nicAttOH: the Pby firians call the (hort ribs C9Jld4 fpuriiU^
or bafe ribs, the Athemarts had a place in Athens called
Cymfdr^ti6j{iom ^^m carju^and a?:^.- in the lonick tongue
fignificth whitCjbecaufe they offered a white doggc to
Hercules: Firft, they offered a dogge^ c[uiA cafiespromif^
cuecocmt^ then they offered it to Hercules J^Qcauk Her-
cules was a baftard, therefore they ulcd to fay to a ba-
ftard, «? aupocrif^pu^ that is, get you to the judicatory to
be tried.
As the adulterer finneth againft himfelfe, fohecfin-
nethagainft his neighbour; Firft, hce wrongetb the
head of the family, taking from him, her rvh^Jlept in his
hofome^ ente of his mor/els^ and dranke ofhu cup. 2. Sam.
12. 30 Sohee taketh from him the delight of hiseyes,
Ezek. 24.1 ^*So he wrongeth the reft of his neighbours
children, making them to be fufpe^ed of baftardic; for
even as one peece of light money maketh the whole
fumme to be fufpeiSedifo doth the baftard mak the reft
of the children in the family to be fufpecSed. Pfal, 128.
3. The children of the houle are called olive plants:why
are they compared to olive plants:' as the olive plant
will fuffer no orher graft of any other tree to be ingraf-
ted in the ftocke, fo cannot the naturall children of the
houfeabideabaftard tobcarsoDgftthem. IuJg.9. 2.
jhoujljalt mtif^herite rpith u^^ becaufe theudrt thefonne
of a (Ir^^ge v^^man.
Coir pare this finne of adulterie with other finnes,
and y ee lliall fee the vilenes of it: a muriherer vvhea he
hath committed amurther, his confcience doth fling
him after the fad be done, but fl^&en witers are/weet t«
the adulterer. Pr^v, p. ly.that isjheehathnoreraorfe
S 3 for
Children coteparetrs S)^
Conclufion.
144
Exerdtations Divine. Command.y. Lib.i.
The ^Ii««is wif^7iu'>h /jitlvens vel dijjolvens membra.
Wifdome mixcth her wine with fpices,but the whore
hath her cup of fornication mixed with Phtltra^ or in-
T chantmenrs
2n1 ^ociu urblipatu-
Im tn qucm Merchtorcs
ac I'enditorcs contra-
hcndizt venjendi gra-
tia coii'veniunt.
in capite turrtltui-ntium
i.lcflturb.irum.
cii fores portarurn, uhi
fuprema ludicum fub^
fiUki.
i4<5
Exer Citations ViVine, Qmnmanlj. Lib.2.
Whores of old faiunted
aosongft the grayed.
Nadriidmm TufTtthhf,
c\[mimznis^ReveLi'J»^.poctilttm^'h?^'^y^''^-\ a cnpof do-
mindtien^und jilthinc(jt oj her fornication^ Vvifedomehath
Itngth cfdayes in her right hand, Prov. 3 , 1 6.b ut //;^ nhores
feetegoe doxvne to death ^and her fie fs take hold on thegravc^
Prou^ 5 . 5 • The whores of old were fliut out ol the citic,
anddwclcby themfclves, and when rhcy committed
their villanie, they went to fecret plact s amongft the
graveSjtherefore they called them bu[}tidri,ts mcechas^aie
fcertis ir/ter i^ujia at que mof)umenta profiantiku^ : the
whores who haunted amorg the graves to hide their
filchincflc: and the Seventy allude to thi^^ lerem. i. How
fayejl then I am net felluted^ j /aw thy vpayes in the valley^
the Severity hath [x^Ifiw thy rvdjes amongfi the grdves,
VVifedomcbringeih riches in her kft hand, Prcv, 3.
i5.but the whore bringeth a man ro a raorfellof bread,
Proved. 26. and ftrangcrs are filled with bis ftrength^
that is, his riches, for Art ngth is put for riches,f/^. 7,9.
/(?^.30.24. ^nd he momneth nhenailisfpent^Pro.'^AiA^
thcoriginall it is [^Nahamta i^aghharithechajwhich pro-
perly fignifietb to roare as the hungry lions doe when
they are hungerbir. Such was the crie of the forlorr.e
fonne, afrer that hee had wafted all his goods i-pc^n
whores, when hee faid, I pert ^a with kur^ger ^ Luc.
15.17.
VViftdome cometh with honour in her left hand,
Prov^i 16. butthe whorebringerhniamejFr^'i/.5.T4.
/ woi 4/wofiin all evill in the midd' (l oft he cengregaticn
and ajfcmlly^ih^M is,I was efteemedan infamous finncr,
So Lf{C* 7. 3. Behold a wsman in the city which y^aa Afin-
/^r^that iSj who was eftecmed a publickeand infamous
finner, and fo publicans and harlots are joyned toge-
ther, as infamous and notorious finners.
Whofofndethvsi/edomefindeth Ufe^ Prcv. 8. 35. but
whofocvcr haunteth with a whore giveth hts yeares
[leaczariyo the cruellyPrcv*'^,^ . \_AczAr^ properly fieni-
fierh
R0BySLpr9dW$tijs,
Tinnni<:3 nam
ne forte rugias ^•e/ gC"
mas in noviffimh' tiiii
Dn3 rugijt,frcmuit
leonum famlicorum
proprie.
*^T2^i Ci-udglii, pro-
. prie venemm Ajpidum,
The adulterous eye is a motive toaduUay
M7
ficth the poifon ot the aip^^Deuf. 32.33 .which brccdcth
no paine at the firft ,but the poifon is deadly and cannot
b<:c^xc6{rhe lips efa ftrangerromw dc€ drop a4 the honey
combe ^ hnt her end u bitter as tvorme-wcod^ fvvcct things
breed chollcr^ but bitter things diminifli cholcr- the
fairc fpeechcs and fongs of the whore fceme to be
fwectc and plcafant, but being digeftcd they turneto
bitcerncfre^but fpirituall fongs as D^x^/W/^although they
fecmc bitter at the firft, y qt they are comfortable in the
en 1, and Sweeter then the honey and the honey combe ^ Pfil.
ip.1bcxc(oTeSahn/on willcth the young man to deli-
ver himfclfe from the ftrange woman that flattereth
with her words, Prov .2, 1 6. nitzal eft furto feeriftre^ I ^1^3 ^rf»/c frr>/>,
toftealchimfelfeoutof her bonds, who kecpethhim \ ^eipron^uir^
foinfcttert.
As the Lord faid to the //rW/V^/,that hee had /et life
dndg$od,And death and evillbeforethem^ Deut. 30. ly.
So thcLord here fcts death and life before men^the way
of wifedome, and the pathes of the whore, that they
fliould choofc the one and decline the other.
EXERCITAT. VII.
The adulterous eye Is a mothe to adultery,
Commandemtnt. III.
2 . P !■<■
Adultery is firft bred in the hcarr^ outofthcheart
cometh adultery and murther, AUtt. 1 5. ip. Jfolidorm
inhisdreamc, as Fhurch teftifietb, dreamed that the
ScjthkmiooV^lxx^^zvi'^ fleyedtheskinneofihim, and
boyledhimina caldron, andinthemeanerifiic, while
hce was thus tormented in the caldron, his heart faid
fecretly unto him. Ego tibi horumfum caufa^ the heart is
the caufe of all filchinefTe, and therefore if wee would
kecpe this Commandcnicnt,. wee muQ Gird the loynes af
efoHT muidis Andbe foher^ I. Pet. I, I3,tbatis50ur linfull
pafliDns,andefpccialIyourluft, which bindereth us in
the way. IcIp, :? i ♦ p . Ifmmc heart hdth heem deceived by a
Tpgrnrnx [im mphfa libb:{] it is the fame word which is
ufed^£X^J.2 2,i^* If a rtsartimiceamaidimduKmg.ii,
^oJVhoJhall deceive Ahabili is the heart that deceiverh
a man, therefore the heart fliould chiefely be looked
untOjforitisthehardeAtaskeofall tokeepeit. It was
well faid by one of the Fathers^ Non putouUuPf qui clan-
feratccelamoratiom^ quodclauferat animamacogttAti&nC'^
C^ficiliuseficcelmnobferarequafn ctnimAm'^ I beleevenor
that hee who fliut the heavens by his prayer, could (hut
his heart from evill thoughts , and tharit is an eaficr
thing to fliut the heavcns,then the heart.
This adultery cometh from the heart to the eyes and
there is a great affinity betwixt the heart & the eye, the
one is^^^^jand the other is eccafioio this Ininc; and the
eye is the bawd , whogoerh betwixt the objecft and the
heart- and there is fuch affinity betwixt the heart and
the cye,that dcfires are attributes to the cyes,fc^r/.2. 10.
Imth'hetdmt from mwe ejes^n^hatfcez^er they defired. So
Gen. ^ 5. 20. Let not jcur eyes fp^r€ the Jlfiffe. So j.Sam,
24. 10. Jl^i'/se eyejpared thee.
The eyes are the occafion, but it isxhe heart that
muft yeeld to the defire or deny ir, the eye importunes
us much^therefor Ioh» callc th ix^The lufl of the ge-^ i . ich.
2.
The adulterous eye a motiyeto adultery.
49
v/illcth
Reguld HehMrum^
The qjrhire put for the
(ubAantive «
2-. iS.SoNuhf. IS- 39* '^^^^^ )^ S^^ TJotdHxhcrivg fijter
yourorvne rjri.-and Tdcrizixh^ That their (^esarejuliof
aduaer^iinihc Greckeit is f^t?:^^'^^0-^PleKi aciu/tera^{u\l
ofthcwborcj asitihc whore were Tecnc (itcinginthc
e/eofthc adukcrcr^but it ishctxtv ic^d^ FuU cfadu^Urjf-^
for ir is the manner of the Hebrcwcs, topi.cthccpc-
thicc for the fubftantive- as Deuf.i^.i^^f^t addat ehricttt-
Umfititnti^^rofiti^ here the cpet hire ^^r//*^, is put for
the rubftantive,f^r/>/^: fo here adnltera^ibc cpethite, is
put for adulterium^ihQ fubftantive.
To make a covenant with our eyes is that which is
required of us herc; there is a great difcord betwixt the
regenerate mind and the finfuU members^and therefore
the regenerate part had need to take good heed to
themjor elfe they will deceive it.
lob made a covenant mth his eyes^Icb, j i . p. Not oncly
to reftraine the hrft confent^and finfuU motioa, but alfo
the fight it fe!fe. and it was his ftiidie. Reducer ef^eeievi
fcnfu'S externt , ad eandem ffeciem cum interne^ as the
Schoolemcn fay, tom^ke his eyes anfwerablc to his
heart ^as his heart was clean from aduUcrie.fo he would
have his eyes alfo.
Simplyto behold a woman isnotafinne, but curi-
oufiy.and 'a' ith a finfuU eye to looke after a woman^and
luft after her, thatisfinne. Matt, 5 . 28. the Apoftic
faithj2.c^r. 4. iS'Looke not at things ifvhich arefien^ but at
thinzs vphtch are not feme ^ cr/.e-r^:rc^is fp to looke, as the ar-
cher lockcth to the marke^ hee thai:^hoIdeth a woman
this waves, hath an adulterous eye. He that looketh en a
woman^Mutt. y 28- iSAjT^/j'^is not oncly to looke with
the eye, but alfo with the heart; Some of the heathen
knowing how unruly the eye waSjhave pulled out their
eyes, and tlicy thought them moft happy that were
blinde. And Seneca fa id, Ncnne intelligu partem frlicita-
tismftydcJfec^citatemib\M they were miftaken, Chiift
When it is fin to lool^e
upon a woman.
5otrc of the hcJtfc^n
have plucked out their
eyes*
-^Q^
I50
Exercitations Divine. Command^y. Lib. 2 .
WcfliouUnotlooke
upon the nakedneiTe 9?
others*
f
f^
The angels when they
apearcd were cloathed.
Conclu^^n.
willcth us to pull outonrjif^fa// cyc^Matt. 5 , »p.takcluft
from our eye, which is a member of our finfuil body,
and then the eye of it felfc is a good member of the
body.
The eye is thcfpcciall occafion to this finne, there-
foremen fhould notdeilrc to fee the nakcdneiTe of o-
thers; Sem and laphef went backward that they might
not fee their fathers nakcdneffe. RM^ jbrAhfim held
that it wa$ not lawfull to behold the creatures when
they were ingendering, becaufe of the corruption of
mans nature, which is ftirred.upto finnc by fuch fightsj
the angels who are blefTed fpiiits ^ and have no concu-
pifcence, yet when they appeared in the likencffeof
men, they appeared cloathed. Act. u lo.andthc^^r^-
fhinsmngs covered their feet ^ Efay,6. 2. For reverence
oftheMajeftyofGod, they covered that part which
the Scripture calleth our feete.D^»^ 28. 57. (jW4p.io;
Nature teachcth us to cover ournakedneffc, there-
fore wheti a man hath committed a finnejhebluflietb,
thebloodjasit were, would cover the finnc, Verecun-
dsa ceUt turpem a^um , ^ eruhefcenth ceffat 4 turpi
Theconclufionofthis is, although wee had need to
looketoallour fenfes,toourtafle, Prov.t7. i. to our
touch, Eec/e/. 6, i. yet wee have more neede to Icokc
unto our noble fenfe of hearingjfor EvillcommuHieatipn
corrupts goodm^nners , 1, Cor. 1 5. 3 3. but moft of all wee
have need to loolc to our fightjSnd we fliould do with it
as the Romans ofold did with their prifoners, they ne*
ver went abroad but they had their keeper joyned with
thero , therefore they faid, Vna cAtem continet tarn milt
temqH&mreum^ fend never thine eyes abro3d,5ut fend
their keepers with them.
EXERC
of the ynodejly ofjpeech.
«5^
EXERCITAT. IV.
How the tongue breaketh this Commandement by
filthy fpeeches,
Commandement »Yll-
Ephef, 4. 2 p. Let no corrupt communiutiin proceed out #/
jour mouth,
BEfote man fell hec needed no cloathes to cover his
nakedneffc, but after the fall, as the Apoftlc faith,
H^ee put honour upon our uhcleane parts ^ i-Ccr. 12. 23.
So before the fail, no fpecch had beene uncomely, but
fiflcc the fall fuch is the corruption cf the heart of man
when hcc hearcth fikhy fpeeches, that hee is provoked
by them- therefore when the holy Ghoft fpeaketh of
fuch things^ hee covereth them with modeft and come-
ly tcrmes.
Andfirft wcefhallobferve, that there are no proper
names in the Scripture giuen to that part ofthcbodie
which diftinguiQicth thefexesinmanor womanjas in
other larguages,and that is done for modefties fake,
fometimcsthe Scripti^rescallit/f/?>. Gen. 17.13.23.
Z,^^7/. 15. 2. 19. Exek. i6» 2 6.znd 23.20. foirisca!-
led a n^ans fliacT?e, Deut, 25. 11. The •woman that ptttteth
out her hand^ and taketh a man hj his fhame : hence it is
that all filthineffe is called confufion^ PhiUp. 3.P . Third-
ly it is called his nakcdncfle, per Antiphraftn^ bccaufe it
riiould not be naked; Lev:t. iS, 6. Nahum. 3,$. So it
is ealkd the feetc; E/ay^ 7, 20. jJhaUfhave the haire ofihe
feete' io Dcut. 28. 57. and £x^^. 4. 25. and thethigh,
Numb, 5»2i. /^nd the Lord caufe thy thigh to rot^ k
Esod,
Tht wodefty of the Tpi-
ric of Ged on the
Scriptures in giving
comdy terniejco thing!*
Tti,
Temkr»
"^-^
152
Sagttts,
Pharetrd*
Molere,
Semmarifemne*
Edere,
Bfhrei
Ejfundert aefuam*
jdfstapro feminci
Tditiere*
D4repom£t
Legere nticeti
nintum pecCAfum,
Exercitations Divine. Commander/. Lib. 2.
Exffd 1.5, All the chilcifren which came cat of lacobs thrgh-j
and the Apoftle calleth them Vndeane parts, i.Cor.i^.
and Targum ufonRuthj for modcftycallcth this mcm-
hcvfrdf^ circnmcifionis^ and the Hebrewes call it [_beth
(fojhefb'jdomf^ p^doris^and \jhhar hamijhgahh ] membYum
Coitm^ fo digit (^ : fo [^betb hamifhtarim ]] domus abfcen-
ditorum^aud the mans is called his arrow^ and the wo-
mans her quiver\ EccleJ. 6. 6, Shee cpemth her quiver to
every arroxp.
When they defcribethe atlion itfelfejthey fct it
downe in moft comely cenncs: lad. 14. 18. If ye had net
plowedwithmy ^^//9r;fo the Larines following them fay
fundum alienum arat^ and they call the adulterer ^grico-
tafo xeveUre alatrnDeut 22. 30. Be (lull not di/coverhu
fathers shrt. So to grinde, Let my wifegrinde to another
manylob.^i.io. So to bow downe. Let another bowe
downe upon her Ao Seminabitwr femine ^ Num. 5. 2§. that
isjher husband (hall lie with her and Ihee fliall conceive.
Soto eate, she wiped her mouth and/aid^ fiee did it not ^
Frov. 30. 20. fo to drinke, and the water is put for f^ed s
Heefhallpoureonthk water out of buckets ^ Num. 25,59,
and Trov, 7. p. Stolne waters are fweete: fo '^j's^ -^^^j*, to
goe together* Matt. 1.19. fo to touch 5 I fufferedthee
not to touch her, Gen,20* 6, and 1 Cor. 7. ijt u not good
for a man to touch a woman^ hence cometh intacfa virgo^
amongft the Latrnes, and the Latines ufed to exprclTe
thefe adions in modeft termes, as dare poma^ legere
nuces^{oi thefe kindc of fruits were fet upon the table
of PrJapuj,and the^Schookmencall tieJin^ofSodomc,
mutum peecaftm. So the Maforcts havechanged one
word into another for modtfiiQ^ Veut. 18. 30. thou
[halt betroth a wife^and another man fiaU lie mth hen they
havechanged [^p)agal] /'ubagitare^ into [(hacabh] cfin-
cumbere^aud their tradition in theTalmud is col ham??7ik-
raeth haccethuhhim bethorah leg^nnai hrin oshan leihebhah-^
Omnes
Drejfmgoj the halreyamoti've to adultery,
53
omnes voces qujcfcrtptafu^t m lege ohfcene^ Icgunt cm ho~
But yec will fay, were there any words fee downcin
the law in uncomdy tcrmcs, that there needed more
modcll words to be put in their place:'
When the holy Scriptures were writtcn^thefe words
were comely and modcft, and gave no offcnceto the
hearer, but che corruption of man is growne finccjaod
many words are fo degeacrate,thac chafte earcs cannot
heare them without offence- many words arc degene-
rate nowj which in our fathers time founded wellc-
nough:
The conclufion of this is: Let us ftudie to be modeft
in our words, as well as to be holy in our aftions-, many
men are afliimed now that their nakedaeffe fhould bee
fecne^but they are not aflumed to lay out their naked-
ncffe in filthy and beaftly fpccches.
EXERCITAT. V.
That the drejfing of the hare is a motiye U
the finne of adulterie .
Qommandement, VIL
i.Tet. 3.3. Let mty0f4r adorning he that 0UtVPdrd4d0r'
ningy of the pUt trig of the haire,
THe haire hath a fourefold ufc; Fir ft, it hath a natu-
rail ttfCjCo be the womans ornament and her glory,
I. Cor. ii.i^. ItUthe womins giory^ hut it is a fhume for
themantoweare longhaire^ which is the vvoraans orna-
ment,/^^. 5. 5, The roLbers fwallow np their frbflafice,
V in
06.
Anfv0.
Wlwn the fcriptures
were iYrittcn,thcre were I
no iincoaatly termce^
Conclu^on.
The haire of tlifiliMd
h!ran are to bi fup?^
p!yed.
Fw* forts cfdtf.ai,
perOnall and natural).
i^
Oh.
Anfi9,
Afoarf^ldwfeofGedf
creatures, fcrnKafHty
«Ad for delight, and at
r jpi cali^and u nati«{uil
cuftom«i«
^<^K3 ntJ3
«*t/7Bfy»$a7xr.
What thing* wei^.eukl
labour to adorne.
156
PlHfdfeb. Atfwote,
<
Cemlufiofk.
Exercitations VtVtne. Command.j. Lib. z
Magdalen when fhc was converted, wiped ChriUs feet
with the hairc of her head, wherewith (hec had encifcd
her lovers bcforej weo have a notable example otthe
Roman macrons, what they did with their haire in de-
fence of theCapitoll^whenche Gau/es befieged the Ca-
pitoll, the Romans had no ftrings for their crofle-
bowes to defend the Capitolljand the hiftory telleth us
the women did (have off their haire to make firings to
the croffc-boweSj that they mi^ht defend their gods,
and therefore they fay, s^emverjericaha conjecrarunt-^
if they would cut their haire (the grearen:orn3taent)for
the defence ot their heathenifli gods^ what a fhame is it
for women who profefle thernfelves Chriftians to
make their haire to bee an occafion to make others to
finae«
The conclufion of this is, wee muft mortifie finne in
all the parts of the body, and the ornaments of it fl:iould
be comclie.
why we fliould flot be
proud of cur flpparsll.
EXERCITAT VL
Ofwhrn^o apparell.
Qommandement Vfl.
Py0V,6*io. Thercffuthimammm vpiththe Mire$f
an harlot.
OVr apparcllat the firft was rnftituted to cover our
.iakcdneflc, therefore wee fliould not be proud of
our apparel), man in his bcfleftateis bur aworme (as
the Hebrcwes fay) cloathed with the excrements of the
wormc, he is but e:cpeSatio veiminm^ and fhall be con-
famed \
Of ivhor'tjh a[}pare/l.
^57
fumed withwormcs^ why then fhouldhce be proud of
his apparcll:'
Chrift faith, il/4/. 6. 2p. that SAlomen in all his glory
was not arrayed like one of the Lilies; the glory oiSd-
lomon was bur artificiall, bur the glory of the Lilie was
natorall; now the pcrfedionofarc is to imitate nature,
and as farre as nature excecdeth art, asfarredoth the
Secondly, how many things was iy^/^.w^/i beholden
to J when hce was dreflTcd up this wayes? hecwas
beholden to the earih for the Gold^to Egypf for the lia-
nen, tothcfilkc-wormefor the filke, and to the fliell-
filh for the purpure-, and if every one of thefe (hould
have claimed their ownc, ^/z/V«?'T!n
mcntncm.
Thcapparcll fhevveth
the vanity of (be mindse
Some omamcntj iaws
•fullinthcmfelvcst
t^n 7 incantare-
that is 3 with the bafer fort.
Againe apparellwas inftituted todiftinguiflifcxcs.
The munfh^Snotput en the vpomans ap^Arell, Dent, 22.5.
Laftly, apparel! was inftituted for commoditic,whcn
they travelled with the ambulatoric Arke through the
wildcrncs, then their cloathes were fliorr^but when they
czmttoCauaan, they had '^c/ao^^, cloathes reaching to
their feet. ReveUt.i. 13. But the dcvill hath found out
another ufe of apparcll. Prov. j. 10. She met him with
[Shith tzcmh^ the Attire »fd xehcre^ this is a garment
which bccommeth not an honcft womaiij and as in the
warrcs, \uftA e^percufftcgerentis hofiilem tejpiram^ they
may bccjuftly killed who weare the enemies badge in
the vvarres; fo may thofc who weare the whorifh gar-
ments: There is nothing that fhcwcth the vanity of the
mind,more the apparelldoth.Z./^r,7.2 5.ri&r^ thdt weare
foft appareH, ^khys. (pt^vvn^^ the Apoftle^, i, Cer.6.9.
transferreth it to thcminde ^AhAKoiytnoBes^thQ^f^Sittii
(hcwcth the efFcroinatncflc of the minde.
Some fort of orpaments andapparelJarc lawful! ia
thcmfclves, and the Lord oncly condemneth the abufe
of them; a chainc of it fclfe is a thing lawful!, and it is
lawful! for a man of place to weare it, but if hee weare
pride withitjasachaine^^/.yj. ^. fhenicis anabufc
of the ornament: So Lahh^fh is called an earc-ring, and
Lihhafl) is called iHca»tare^ to bewitch or entice, when
one wcareth an eare-ring to entice or bewitch with it,
then it is thfe abufe of the ornament.
Thofe ornaments which the raitrons of old ufed, as
Rebeccha and Sarah^as bracelets and eare-ring?, they are
not unlawful!, i. P^/. 2. 5. For after this manner was the
holy
of ivhortjh apparel!.
^S9
hoiy women of old time adorned, who trulicd in God,
vvhcic tlic Apoftle irifinuateth. that there was much
more gravity^ and gomchnc flc in that age, then there is
00W5 Secondly, thcle ornaments are la v\ full in thenn-
felvcSjtroni which the fpirit of God borroweth compa-
rifons in decking of the Church- the abufc of thefc is
oncly condemned jand not the ufe.f/iy.g.jo. Hakkifha-
rim, the Lord applieth this to the ornaments which he
beftowcth upon his Church. /rr. 2.32. Cdoamaidfor-
get her erriAmenti ,or Alrtde her dttirc-^ihcSevcnpy nV/Ecr,^^'
A^ii^.^^fa/cu fecloralu. So Ecek. 16. 1 1. the holy Ghoft
borrowes comparifons from ornaments and deckings
of the body; Jctosthedthee rvith brptdered nerke^ I (hod
thee rr:th iad^ers skwffes^ andlpHt brace/its upon thine
hand^a/id jeire/s upon thy forehead-^ the ufc of thelc is law-
full, but the abule is onely condemned.
Tbefe ornaments which have any neceffaric ufc in
the bodi:', are lawful!, and the abufc is onely ccnfured.
£/^JyJ^O' [ BAtte hdrjephe^ domm^nifn/t^ thefoulc
here isput for the breath of the foulcj and becaufethcy
breathed in thefe maskes, therefore they arc called the
houfe $fthe JoHle-^thc vc\2Lskzis a neceflary ornament for
the fafety of the hc^y thereforr the abufc is onely con-
demJicdhere. So iSirfg.2»o, i^.Mutavit fe infud^irio^
that is, he changed himlclfe in putting a fcarfe upon his
face; thcChaldec \m\x')X MegriAphir ^ which fignifieth
to ktcpc the duft from the eyes- it is not [Efher']ptiivis
here, but [Aphar'j/udirium^ thisisaneccffary covering
for the face.
The pcrfons who may ufe thefc ornaments are the
rich rati^r then the poore. i.T/w, a.ip. The Apoftlc
forbiddcththe women to ddornc themfdves with ^old^
f Cities firccfily Mrdy: The Chrjftians at that time for the_
moftpart wercof the poorer forr, for net many nable
nerefall^J. i.C$r, I* 8» hee blamed thofc who ador-
ned
O rnaroenti from which
thclpjritoi God bors
arc Uwlull.
^^-'m'lcuU orndmtnS$
y-^
IBS frdATwrn.
WHae pcrfoni may
full/.
i6o
Exer citations Divine: Command.j . Lib. i .
ned chcmfclves above their ranker
Secondly, ic'is more lawful! for thofe who are in the
court, then thofe who are in the councrey to weare
the fc ornaments- They thatdrein Kings houfeswe^refoft
affireH. M^t, 1 1 , 1 8 .
Thirdly 5 it is more lawful! for married won^cn to
drcffe thcnifelves, than for widowcs, that fo chey may
plcafe their husbands: She that is married careth bow to
fUdfe her husband, i. Cor. 7. 34. but when women drcffe
themfelves this wayes, they rauft have a care to adorne
the hid man of the heart alwayes: the maids before they
were married in Ifrael ufed to goe forth to the vine-
yards cloathed in white, to dance in the day of expia*
tion. Jfidg.io. 21. and they faid,0 young men lift up
your eyes upon us, and fee which of us yce will choofej
loolcc not to beauty ,becaufe it is deceitful! ; neither to
riches, becaufe they take their wings and flie away^ but
choofc her who feareth the Lord.
Chriftian women muft remember not oncly what is
lawful), but alfo what is expedient^ they have wca^lth
enough, and their husbands allow themi yet they muft
remember the expediencie , and how farre it is lawful!
for them to extend their Chriftian liberty. |. Cor. 10.
2 6. The Apoftle fheweth us, That the earth u the Lords ^
and the f km J thereof^ therefore it is lawful! for us to eat
of any thing; and againc. The earth is the Lords and aS
that is therein-^ therefore wee fhould not eat to offend
others; it was better for them to fpare their Chriftian
liberty, then to extend it too farre to the offence of
others.
That apparel! is unlawful! which men borrow from
Orange nations , not contenting themfelyes with the
ancient formes of their eountrey, Zefk j. 8. IwiS
pumJhaUfHcb as are cioathed in (irange apfareU-^ fuchas
were thele. 2. chron. 20. i. [^Mehagmmmonim] who
counterfeited
t Womea muff not doe
that vvhich is lavvfull
unl^;'^4-yet ftee v/andereth abroad,
and feeketh after ftrange lovers. P^i?. 7. ii.Nowisfbee
without^ ^$w in thefireets^ and lyeth At every corner. The
modeft and chaft woman is compartdco the vine that
growethby thelTdcsofthehoufe; P(al. 128. 3,
What fort ofuncleancnefle may this word dogge be
rightly apply cd toe'
There is a filthinefie that is, Frdter mturam corrupt
tAm^which is againft corrupt nature^and there is a filtbi-
ncffc, wKichiiJemr^^um corruptdm naturAm^ according
to corri/pt nature, i. Cor,'^. i. it is reported that there is a
fermcAtioncommiited AmongB.joti .andjuch a fornication
as is not once named amongft the Gentiles^ lob. 3 6. 14. Thtj
die inyoHth^and their life u [bakkedeflHrn '] amorjg theun-
deArt.And thefe forts of uncleanenefle n;;ay be taken up
after this manner; firfl:, qmndofervatur fextu^ fed n$n
ordo^ as when a mancommittethadulcery with a wo-
man, %Q e^uanddmnfervatur gtadui ^z%mmQt^., Se-
condly, quando fervAifpecicr^nonfexti.m^ andthefcthe
Apoflle c^Ileth ^-^T^v^y^i-r^^ uCcr, 6, 5>.,i.T/^. 1. 10.
Levit. 20. 13. and this is called ^4X//Wfavr BathJJ)ehj;\a\iedy killed
Fna/j,
Of Davids marriage "i^ltb Bathp?eba.
167
P^ruh^and tlicn'marricd^^/^yJ^^4.VVhen /«/w the mother
of Caracalia opened her breads before him, he faid^i/^/.
lemfiUcerct',vj\\9Li rcplyed the whore to himC S/ libcdt^
lictt^AH nofli le imfCTAicrem leges dare ^ non acctfere< fo
wee may thinke that Bathjlda thought the fame,
yeclding fo to David.
SecondlyjComparcherfadljSnd the faftofhcrhuf-
band f^rUh: hee was but a Hittite^ a ftrangcr and a pro-
fclyte, j/ei hcc would not goe up to his ownc bed to lie
with his wife, when the arke and his mafler lub were
inthcficld55 but flic being a borne /rw, and trained up
in the cxcrcifes of religion, yet would go in to another
man when the arke of the Lord , and her husband
both were in the fields-
Thirdly, it may be allcdgcd that flie mourned not
forhcr husband 2L{\xSic\ci\lum^yEt quod non perfolve-
rat ']tiftamarii0fn0^ that fhee mourned not for her huf-
band the appointed time •, for they were infamous by
the civill law, who married a fecond wife, or a fecond
husband, before a yearc was expired, or ten monerhsat
the leafl.
Fourthly ,that (liec married him who killed her huf-
band, her religious husband, her couragious husband,
who was one of Davids worthies; and here it may be
faidofheras thePrcphctfaidof jichai whcnhce killed
Ndoth^ and tooke away his ym^yard^cccid/Jfi^ poffedtfti^
I. Ktng^ii, So Bathfhcba confenting to the killing of
her husband I^rUh^ poffcfTed D^vtd for her husband.
Although Bdthfbebiis finne cannot be cxcufcd, but
that it was ;)dultcrythac fliec co:nmitted, yet to exag-
gerate her fmUs too farrx-, this is Satans part and not
the part of a charitable Chriflian.
Sbcwas wafhingher felfein thcgarden, butnotof
purpofetobefceneof the king* andfliee was in herlc-
gall purification wafliing her fclfe,!. S4m. 11.4. and
David
0 .0
Thcditfmi U^, 1. Uium
de fecftmdu »if//y/,f .2 1 .
t'
/
s
The weakencfTc of
BAihjhcbtt cXCuTtd.
i6S
Exercitations Vi'vim. Commandcy. Lib. 2 .
'^\
How I«ng tliey mourns
ed for the dejid*
Arguments proving
B^thjheifas rcpeurancc.
DavU fcnt for her,and lay with her/or (he was now pu-
rified from her undcaneneflfe.
She wenc in to Da 6'^^. 50. 3.
That the Egyptians mourned for Ucob three/core and ten
dayes^ itistobeundcrftoodihus, that there were thir-
ty dayes fpent in mourning,' and the reft'in embalming
of the body.
And whereas fliee is charged, as privie to the killing
of her kusbandjthc hiftory fheweth no fuch things and
in charity wee fhould thinke rather that Ihec knew not
ofthc killing of him.
Arguments proving her repentance, both before that
Davidh^d married bcr^and likewife after.
Fir ft, fhee is reckoned amongft our Lords predecef
fours as well as Rahah , and Tamar^ to flic w us,th2t (bee
repented of this finne from her heart; and here Hie-
r^?i^^i laying is to be marked; Notandum (in^mt)inge'
neahgia Christ n&Hzm fanciarum mutter um aj['umi\ fed
tUasquiU ScripturareprehenMti ut qui prof ter jieccatores
vensrat ^de teccatoribtis mtus^ peccatum deleret-. that is,
it
^^a'uijl Tolygamie,
1^9
)
i: is to be marked that none of the holy women are rcc-
kont^dioChrifisgcncalogic, bl^t fuch as the Scripture
reproveth for lomefinne, thachec who came into the
world forfiancrs^and who was borne of fioncrs mi^ht
ab')liniariddeftroyfinne5 andstsRahab the harlot re-
pented her of her whorcdorac before Sdmm married
her; (.1 did Bd^hJJ)sl^x repent her of her adultery before
D^zr/^ married her.
Secondly, when D^W married her-^ 2. Sam. 12. 24.
the text faith, he comforted her -^ihc Lordgranteth con-
folation onely to penitent finners, as to her atrer her fall
and repentance; and therefore the word Nahham figni-
fierh firft to repent. i.Sam.i^- 3 5. and then to comfort;
^Ay- 40. I. becaufc none gettetb cotnforc but thofc
who repent firft.
Thirdly, i, K/rt^. t. 21. Other-wayes, y»h» the King
(l)allflcepe ivith hu fathers^ land, m) fonnejhAli bee counted
offenders-^ which fliewc:h that God had pardoned herf^
finne^ and that ftiee was loath to draw ©n another new
guilt upon her.
Fourthly, fee the holy inftrudlion which fhe gave to
hz^Sonn^: Lemuel^ fhcwas aProphetefTe and had reve-
lation from the Lord. Prev,\i,i. It is not for Kings t0
drinke rvine^ nor for Princes fir ong drinke^ and flic calleth
him thefi^me of her vowes^ whom fhee bad confecratcd
to the Lord by many vowesj all which flicw the repen-
tance of this holy woman.
Fiftly, Salomon calleth hioifelfe the fonne of thine
hdndmaid. Wtf^> 5. In which epithet his father Davi^
delighted very much before: ?]aL i i 5. 16. Trttljldm
thjfervmtjam thy fervant^the fonne of thine handmaid,
where they allude to that cuftome under the law, for
chofe vvho dwelt with their raaftcrs, aod begot chil-
dren within the houfe^the children were called [Ben
bcthe'} verna dom:^-^ they were not counted their fa-
Y thcrs
'p.
Arg.^,
Arg,si^.
drg:^.
'n'3 p
I70
Exer citations ViVme. Command,j. Lib. z
'S
What
ofihe
meant by ilic Ton
^rg,6»
^r^.7
chers children, orrheir mothers chilren, but their ma*
ftcrs children. So would Davxd and Salomon fay, wee
are begotten of faithful! parents, and of fairhfuil mo-
thers within the covenant, and therefore we belong to
thee as juftly, as the children of the fervants borne
within the houfe, doe belong to their mafter,
Sixtly, David fwearcth to BathlhebA that her fonne
n-jonld fuccccd & granted her requcfr,and fee how Na-
than the Prophet advifedhcr in a!l hcrbufineffes; all
which fheweththat (be hath beene a holy woman, and
repenrted her of her former adultery.
Laftiy, fee how much Salomon honoured her^ being .
his mother, he fet her at his right hand, and it is chiefly
to bee marked, that the Lord would not have the child
begotten in adultery to live, leftabaftard iTnould {ixc-
ceed to the kingdome, or that he being alive might be
a reproach continually to his Hiother.
The leeondreafon alicdgcd, why D4i^/W might not
marry B4thfheba^yt9^s^ becaufe he bad polluted her with
adulceriCi Nemo iam ducat qnam adulterio pellutt .
The Canonifts underftand this axiome with thefc
caveats.
Firft, if the adulterer and the adultereflc have m^idc
a mutuall promife when her husband was alive.
Secondly, if the adulterer and the adukcrefTehavc
lived together.
Thirdly, if the adulterer had iatendcd the death of
his wifcj or the adultercfiTe had intended the death of
her husband; in thefe cafes the Cafuifts doe not permit
them tomarrie. To grant liberty for the adulterer to
marry theadulrerefle, were to openadooreto all un-
cleannefTe, and becaufe there are hv9 of their, that feri-
oufly repent them of their finne, therefore that liberty
fhould not be granted, that the adulterer and the adul-
terefle fhould marry together.
1 he
jigainft Tolygamie.
171
The conclufionof this is: Davids example in marry. CottclHfien^
ing Bathjlieha^ both in their repentance, and in Gods ap-
prv:)batiun ^f the marriage was extraordinarie, there-
fore it flioulj DOC be made an example or prefident for
others CO doc the like.
EXERCITAT. IX-
Jgainjl Tolygamie.
Commandement* VII.
I Lcvii, 18. 17. Thou Jhilt mt uke a rPBman u her
! fijier.
TpHe Lord difchargeth here a man to nnarry two
^ wives at once, by ^Jijierl here is not meant ana-
turali fifter, for that the Lord difcharged before. Lev.
18. 1 6, ih^ufhxlt not uncdver the nAkednefje of ihy hr^
thers IT//?; therefore tho'J flialt not uncover the naked-
nes of thy wives filter , but by [_Sffter'} here is meant
any other woman. The CarrAtm amongft the lewes^
and they who followed the literall (cnfe, expound the
words thus; Thou (luit not take d rvomm to herjiflery that
is, thou Ihalt not marry two wives at once; but the Pha-
rifces who gave way to Polygamic interpreted the
words thus; thou mayft not marrie two fifters, but thou
mayft marry two other women; the CArraim who did
interpret the words thus, thou (halt riot marry two
wives sconce, faid, q^ui_multffUcAt ux^^^^
!verie^c^ and they faid , thaTTTwas not permitted
to the King to have many wives , therefore it is law-
full to none to have many wives ; but the Phari-
Y 2 fees
WhatiiBBtAntbyfiftcr
here*
-^
17^
Exercitatiom Divine. Comniand.j* Lib, z
Rcafons to prove tliat
it is not the nacnrall
fiftcrkrcfpokenof*
pAf.%.
He^.l^
Oh}.
fees gave way to it and taught it.
Now the rcafons to prove , that by (ifter here is not
meant a fifter properly taken are thefe*
Neither (Ij lit thou t&ke a rccwan to her fjier to vexe her,
Lev'it, i8, i8. but the wives in Polygamie are called
angente5^oxvex^rs,i,Sam, i. 6.
Secondly, that which was forbidden in thcfirft ia-
ftitution 5 and afterwards renewed by the Prophets^
would Mofes paCTe it by and not forbid it:' but this Po-
lygamie was forbidden in the firft inftirution, M^t, 19.
5. I. Or. 6. 16. and 7. 39. Rom. 7. 2. and MalJ2.
3. but wee can flicw no place in Mojis law againft V^-
lygatfiie except this, and D^/;^f. 17, 10, where hec for-
biddeth the King to muldplie wives.
Thirdly, that fifter is underftood here, whom the
man might marry after the death of his wife^ but a man
might not marry his wives fifter properly taken after
the deattiof his wife, therefore it is meant of another
fifterj and the Lord aidetb, T.hoiifl)dt not take a mman
to her fifter w her life time^ becaufeit was ufuall among
the lewes to have more wives at once.
A man might marry his brothers wife &raife up feed
unto hire, therefore a man might marry his wives fifter.
A man if hce had a wife of his owne, bee might
not marry his brothers wife to raife up feed to him^
^^'^^who raifed up feed to his next kinfman was not
marricdjand A^. rcfufed to raife up feed to himjbecaufe
heewas married , and had children of his ownc; and
therefore the Chaldec Paraphraft upon Ruth 4. Nonpof-
fum redimere^qtiia tixorem hahee-^ ^indiojephm jacliaeth
to this, that it was the unmarried brother that behoved
to rai/e up feed to his eldeft brGther^ and iTr.yLu.^'^ivuvi is
not meant of him that cooke oac wife to another, but
of him chat married his brothers wife -, heenot being
married,
SecondlVj
Of ^ olygamie.
Secondly, be might marry his brothers wife, there-
fore he might marry his wives fifter.
That followeth not, hee noight marry his brothers
wife to raifc up feed to his brother, who was a type et
lefus Chrift , who fliould never waHt a Iced in bis
Church- but hce might not marry hisTwives fiftcr, for
then he raifcd not up feed to his brother.
This Polygamic is comrary to the firftinftitutionof
God, for God made one man and one woman, and not
one man andtwowomcRattlaefirft. 7//^. 5.30. Drrf^-
ru^t ftteliam , (^ duds ffueHas tmt ^viro , Have they n$t
drjiked t0 every mdn 4 dame fell cr two darnofeisi This
ftcweth the great confufion that was then, and the fcar-
cirie of men, and multitude of women; and Themas
obferveth well, that man dorh fomethjng which agre-
eth to him ex mturdgenerit^ as to beget; Secondly, he
doth fomething exnaturafpeciei^ as bee is areaf^nablc
creature, to beget a reafonable creature; and thirdly, he
doth fomething asafaithfullman, marrying one wife,
and heicinhcrcprefentethChrifi;and flic reprefcnteth
the Church. Although polygamic bee not againft the
two firft, yet it doth dircdly crofTc the laft, the refem-
blance betwixt Chriftand his Church; therefore the
faithful! mai3 fhfuld have but one wife.
If it were lawful! for a man to have more wives at
once, then it fnould bee lawful! for a woman to have
more husbands at once; but it was never permitted a-
mongfl: any people for a woman to have two husDands
at once, therefore it is not lawful! for a man to have
moe wives at once^ The reafon of the connexion , the
Apoftlc giveth, the man hath nor power over his owne
body but the wife , and tlic wife hath not power over
herownebodybuttlietiusband. i.Or. 7.4.
It may bee alkdged that women have had two huf-
bands at once^ as well 25 men have had two wives at
Y 3 once,
JLZL
06.
Polygittieii contrary^
to the law of God, j
It waiBCVft permitted
for a woman to haye
moe fauibanc^ ac oiic«.
c^:
174
Exer Citations VtVme. Command.j. Lib.2.
Two forts of Digawie.
once, for r-^^/ faith 5 i. Tim. 3. p. IfjheekAth htene the
vpifeofmehmband^hQQ mcanech not here, if a widow
marry againe^ therefore it mgy fccme chat (lie hath had
moc husbands at once.
There are two forts of digamic; direct digamif, and
indirc4/,]/corem<3en,Z9, An nonfro Rachaelefervivi tibi, 2. Sdns*
20. 3. David iljut up his concubines, and they were
Z in
Onely ttc cliilc'ren of
the frccwowan fuccceds
cd t9 the Lokuirancc.
it,
nw
nS
♦j-in'j
•=»<
178
o^jva
The differences betwixt
, the concubines and the
whore.
^^7S Concuhinai
qua'fi ti;tj^ jSd
dividsr& virum.
nis» 4 nnsi ???«/.
^>^
Exercitatiens ViVme. Qdmmand.j, Lib.i .
inwiddowhood untill the day of their death • if they
were widdows^tben they were married bcforc.and the
children begotten betwixt them were truely their fa- '
thcrs children^and nQt baftards.
But it is faidj that the Levites concubine played the
harlot with bim^ then it may feeme that the concubine
was not a wife.
Scortata eft contra enm^ [j'^^^/] fJOrj cum ec^ Ezek. \6a6^
and when (he fled from him fiic was jtiftly puniflied fcr
her unclcanenefTe. lud. ip.
Againe let us confider how the concubine and the
whore differed: the concubine made a divifionand rent
betwixt the man and his wife when hee married her,
therefore fte is called PiUgijh from Pdag-ifh^ divider e
'y/V^^^ijthathee could vsoierrAre in amereey^'^ as-Sa/o-
mo;fCa\thi Prov. 5. but the whore maketh a total! repa-
ration betwixt the man and the wife.
Agaiac ihey differed in their ends^ marriage hath
a double end, the firft end is the begetting ofchildrcn,
the fecond end is a eemedie againft lui}. the whore dc-
fireth not the firftendforthe procreation ofchildren^
neither dcfircthfliee thelaft end of marriage , the holy
remedy againft lurtj the PolygAmift aimerh at rheiirft
end^to havechildren;butnotatthe laftend, for avoid-
ing of luft, for this diverfuie of concubines made a way
rather to increafe luft, thcs to quench it. They Jhull
commit whofedomt And iiot incretife^ Hof. ^, lo. rhisisa
/udgement pronounci^dagainft polygamifts, and not
agajjift adulterers, for they longed forchild'.eii, where
as the other longc for nonej the word inthe original] .s
ifpparedfi^ Vered in the originaii is called a mule, as if ye
would fay, they Qiall play che mule- themuleisabeaft
very libidinous 3 but begetting noLbing. Sothefepoly-
gamittsj although they long for children,, yet the Lord
thrcatned them with want of children* An example of
this
Of Divorce.
179
this wee fee in Salomotiy although hee had many concu-
bines yet hce had but one fonne^ and hcc was alio a
foolc.
The conclufion of this is,we are to bleflTc our Saviour
who hath reduced naarriage co the firft inftitution^that
one man fliould have but one wifejM^^Mp. 5.
EXERCITAT. X,
OfV'mrcc:
Commandsme?it. VII.
Matt, 1 9. p. Whofoever putteth dVPdy hU wfi^exceft it
btfgr form€ati$n,e$mmitteth Adultery.
WE have Qiownc how this Commandemcnt is
broken by unlawfull conjuncflion , nowitre-
maincth to fpcake how it is broken by unlawfull repa-
ration.
The Hcbrewes call repiidium^ cerithy excifie^ and they
call the bill of divorce Scpher cerithoth^ libelitts cxctjienis^
becaufe the woman v»'as cut off from the familie of her
husband.and had liberty to goe where flie pleafed. And
the chAldees call iinetptturtn^ and the RabbiKS call it
gnujh^ exptdjio^ and the latter RMinescQW it rifhudin^
froiii the Latine word repudium\ and the Greckcs call
ic /.•^:;i';/s. jjnd the bill of divorce they call it.5».5A/jv i:-T75r:j/«:
DivoYtium^ was when the man gave the biiiof divorce
to the woman j Repndiuw was when the woman gave the
bill of divorce to the man.
There was a great qucrtion betwixt the houfe of
Sdmrnai^ and the houfc of HtlUl concerning divorces.
Z 2 SAmmn
COHQlu^l^n^
p'jdium,
• • • • n
Libellui excifiofiis.
iSo
Exer Citations DiVme, (jryimanlj. Lib.2 .
The difference bitwix*
t^c Schoole of S^mmd^
and fi$Sei^9n€rf, 4. Her firmer husband may not take her heme
Ag&inetowtfc^ after that (he u defied by htm^ anddefUth
herfelfe
\
Of Divorce.
iSi
htrjclfc: HuttamAah \^ a corr pound word, for the Hc-
brcwes ufe to compound two conjugations, and ifrfig-
nifieth flie was defiled by her husband, and ftc defiled
her frU'c^n^ccwas defiled by her husband, becaufc hcc
put her away unjufily, and gave her occafion to com-
mit adultery, and flicc defiled her fclfc^ who being un-
juftly divorccd,yct would msrry anothcrand fo com-
mit aduItery^forCbriiUaitb,^^^//. 5.23. n^'>&5/^^i/^ry^ii?
put dvrsyhiswffe^ let him give her a writing of diver ce-
me»t\hut vchofoevcr jhallput array his vifejAvingfer the
eaufe of fornication ^CAu/eth h(r to commit adultery '^ and
Tpbofoever Jha/l marry her that is div$rced^committeth
adfiltery '^[i hcc had put away his wife for fornication^flie
had not bcenc polluted by hinr?, but onely (he had pol-
luted herfclfe,if ihc had manicd another.
But it maybe faid, Veut. 24. iJfhehave found feme
nakednejje in her ^[gneruath']nakednes in the Scripture is
taken for filchincs and adi:ltery, then it may feeme that
Mofes is (peaking here of unjufl divorce.
Nakcdncfife is taken for other forts of filthincfiTc
then for adulteryjthc 5^x/^;?(; tranflatcit atyy^ixhT^^SyuA^
rem turpefft^and Jonathan turneth xi^tranfgreffionem rei^
They put away their wives for many other caufcs bc-
fidesadultery.asforblemiiTies in their perfons,fcolding
^ndbiabliogjandfuch.
But MaUchi fecructh to approve this fort of divorce
for light caufes, if thou hate her^put her away ^ faith the
Lord.MaUc*2^i6^
Itfliould not be tranflatcd, i'fthou hate herput her
away, faith the Lord, but this waycs^the Lord hatcth
putting away.
Mojes did not fimply allow here the putting away
of their wives foi fuch light caufes, but if they would
put away their wives for fuch h'ght caufes, thenhec
biddeth them write a bill of divorce to them^ the Lord
I Z 5 allowed
rnNccn ex Hir,?-
pA(L ct HcphaL com-
p' fit Aim- Stc Judg^.i).
'nSnnn fx Hipt?u
• s - - •.•
"-cfiri/hcicrbisperfua/a
it J, mijfam jaccre pin-
gucdincmmeam, iuxta
Htphil, et ea ipfa quoq^
prrjcr etdcf cut, iuxta
J^opbal, nihilq^ arnpliui
habeam in mz comr/Kn-
bite.
Anfvf,
NabednciTeii taken for
adultery.
Ob),
Ar>f,
iSi
^^z-
Anf.
Therpsciallufeof the
hV\ o\ divorce was
when they put them
away for light caufes.
The caufe of gtviHg the
bill of divorce amongfl:
thelcvvcs.
How the bill of tiivorc:
was written.
Exercitations Di-vine. Command^y. Lib. 2 .
allowed not that an ifraeltte fhould marry a captive
heathen, but if hee will marry fuch a one, then let him
fliave her head, and put on her mourning apparell, and
mourne for fo many dayes, that by thcfe n?!eancs the
IfrAclites love might be abated, and fo might leave her.
So '^i6[es liked not of thcfe divorces, but if a man will
putawayhis wife for fuch caufes, then let him write
her a bill of divorce.
What ufe was there ofthis bill of divorce amongft
thcIewes,for if a woman was taken in adultery fhc was
ftoncd to death, iffhce wasfufpeded ofadukcry,they
gave her the bitter waters to drinke, and if her husband
tookehcrtobean adultcrefle and the fad was not pub-
likely knownc, hee put her away fecrctly, as loje^h
would have done Mary^ Ma(f,i*
If the Magiftrate had done his duty after that fliee
wasknownetobeanadulterefiTc, then in that cafe ihee
needed not a bill of divorce, but for their rcmifTeneflTe
the husbands were oftentimes forced to give thebili
of divorce to their adulterous wives, and cfpecially
when the levves came under the fubjedionof the Ro-
mans, then moft ufually they gave the bill of divorce
for adultery , becaufe the Romans had no rcfped to
the law of Gody putting the adulterefTe to deaths
therefore their husbands were glad to be rid of them,
by giving them the bill of divorce.
The caufe of many divorces amongft the levves
was the multitudes of their wives which they had.
They who travell amongft the Turkes at this day,t.-^fti-
fie,that there is 00 caufe fomuch pleaded in their judi-
catories as divorccs^and the reafon they give to be this,
becaufe of the maltitude of their wives.
When the man gave the billof divorce to the 1*^0-
man, the caufe ofthe divorce was written in the bill,
and the woman did (hew the bill of divorce before the
lodges
Of Divorce.
Judges, and ihc children did alfokccpcthc bill of di
vorcc, tobcatcftin^oryihat their rrothcr was not an
harloc, and the Loidalludeih to this foimCjE/^y 50.1.
Where is the bill oj jcur mcthers divcrcewera ^ nhcml
hfivcputawayl as if the Lord would fay, I put not away
your mothcrjbut (be went awe«. *>■
Exercitations Diamine. Commmd^j. Lib. 2 .
no lawful! caufc, and married another3& bare children
tohiao, whether werctbeftrchildren baftardsor not:'
They were baftards inform poliy before Godj but not
in fcro far fyin the courts of men.
Tbeconclufionof this is; Let no roan feparate that
which God bath con joy ned. and let no man conjoyne
that w hich God hath fcparated.
EXERCITAT. VIIL
Horn man and H^oman may liye chaftlj in holy tijcd-
loch together.
Commandement YIL
frov. 5. ip. Let thy wife he nnt§ thee an the ieving
S ^l0mef$ fakh, Fn*w. 5. 15. T>rinke tvAters out cf thine
0W»e cefierne^hQic by a modcft kinde of fpeechj hee
willcth a man to content bimfelfe with his owne wife.
Concupifccncc or luft in the Scriptures is compared to
burning,i.Ciyine. Command.j. Lib. 2
and as a fUafam Ree^ and let hr kre^flsfatisfie thee at all
times. Prcv.'y. ip. the Hinde is a loving creature^ and
followeth the malcj the Hindc is ardent in her Iovc,and
they are ready one of thena to helpe another, fo tnould
the man a.nd his wife- let her breafts fatisfie thee at all
tinics, inthcHahtcw iiis^ [leravficia] weMep^t te : fee
how the Holy ghoftwilleth a man to delight hin^felfe
with his ownc wife, therefore he addeth.^ Cur errts cum
extranea [Tijhge'] to wander as hearts doc^ who make
not choifc of one mate. And contrary to this chart love
is, when a snan thinketh xhzx.ftoUen waters are fweet,
Prov. 9. 17. and is Ror content to drinke cut of his owne
cijierne. Prov. 5. 15. hcfhould call his wife the .^V%/^^
0fhi6 eyes, Euk. 24, 1 5. So fliould the wife content her
felfe with the love of her husband^ Let himkijfe me reith
thekijfes of his mouth. Cant. 2.
Thischafte love the longer that it continue, the ftron-
ger and fwcctcr it is^ and the longer that it is kepr, it is .
the roorc fragrant; the love betwixt the whore and the
harlotjis not a permanent love, Prcv. 7. 1 8, C&melet us
be drunke mth love tsntiUthe morning ^ yet it is the fanie
word that is ufed to cxprefTe thuchartelove bcrwixt
the husband and the wife? Vrev, 5. i7.butitdiffercth
very much from that love ; this word Rahha to bee
drunke, is verbum medii&fignijicaticnis^ as the Hebrev^'s
marke^thatis, it may be taken either in a good part, or
in aa evilly but uergitfdfim in extremum^ \i declineth to
the extremity if it be not taken heed unto. So Pfai.^o*
10. Dies anmrum mftrorum O'fuperhid eorum^ Ubsr, (y
dclor-^ the dayes of our yearcs and cbcir ftrcngth is labeur
and Ibrrow; in the originall it is [RofjebanT] fupcrhu:
whyistheftrengthof- our cares called piidcc* becaufe
^h-^n times it enclineth to pride. So [RMa'] to bee
dfunke^fignifieth fir&,to be merrie adhikritatem oncly ,
^%Gen./^l. 34. and hki. id and P/al. 23. Calixmeus
ehrtus
Hol^ man and yi?oman may live chajliy in "^edlock^ 1 S-jr
ilpr/fi^ r/?, p^y cup rnnneth over^ and this the Holy ghoft
allovvcrh; but there is another (ort of druDkcnnclTc
which vergnincxtYcmum^ and this the Lord condcm-
ncch. So in the matter ot marriage, for the man and
the wife to bee moJcratclie drunke with this love, the
Lord allowcth this^ but this exccfTc of love which is
betwixt the whore and the harlot, this the Lord eon-
demneth.
Sc'condly, the pure love betwixt the man and the
wife continueth and endurcth,biit the love betwixt the
whore and the harlot is but for afliort time, therefore
flie faith, Pr^X'. 7. 1 8. Lettuuke our fiH of love unttH the
morning'^ it laftcth but for one night, and then degene-
rateth into hatred, as Amnon hated TAmur more then
ever he loved her. 2. Sam, 13.15.
The third way how to keepc and interraine this love,
is for the man to refpeft his wife, and the woman to
honour her husband, Pr$v, 7. 1 5. when the whore en-
ticed the young man unto her houfe, marke how diC
dainefully flie fpeaketh of her husband^ The man U n9t\ /)
At home^ in contempt flie callcth hiai theman^dic calleth |(^tr^
him not {^Bdgna/e^^^y lord, or [jfihi'] my manj when
once they turnc their hearts and aflfeifiions from their
husbands, then there is an open way made for adultery;
when the Scripture fpeaketh of the husband Deut. 28.
5 6. it callech him 'turfinm^ becaufe hee fleepeth in his
wives bofome; and th-)fc which we keep in our bofome
we love them dearely, (b the wife is c:illcd uxorfinm,
Micah^'j, 5. wh?)llecpcth in her husbands bofome. So
2 . Safn. 1 2 . 3 . fo fhe is called uxor AdoUfcentU e]u4. Pr§v.
I. 18. to remember what love hee bare to her in her
youth, and therefore hecfliouldnotdcfpifeherin her
The love betwixt the
whorcand tht harlot is
not pennanjnt.
age.
The fourth way to live chaftly, is to beare every one
wi:h the infirmity of others, this was the fault odds
Aa 2 wife.
The whore fpeaketh
difdainftillj of her hiiy,
band.
>U^»N
The wife called the
Wik o£ th« bofome.
Marritfd perroniarc to
beare with others infir*
oiitiei.
Theydefircdtobcbus
ried together*
— ' ; ' -—
, § 8 Exer citations ViVme. Commandr/. Lib. 2 j
wife, hh, 19. 1']' My hreath isfrange ie mj wifs.
The firft way is, to retDember the chilckcn gotten
betwixt them, which (hould bee the pledges of their
love. loh* 19*^1* Although I entreAtti her fir the chiL
ArensfAke $fmtne owne bowels.
And as it is the way to keep them in holy wedlock
when they are married, to keepe their vclfcis in purity
before they be married^ foto teftifie their love, the wi-
dow after her husband is dead, flie Qiould Uveas a m^
dorp indeed And not in^leafure. i. T'//». $. 6. For thmjhe is
dead while Ihe is alive-^andtothQ raanfliould livechaftly,
untill he be called to a new marriage, to teftifie his love
to his former wife •, the women amongft the lewes
when they fpake of their husbands that weredead^they
faid, mcmorsA ejus ftc»t vinum Lebani.
Laftly, to teftifie their mutuall love; ofold, they de-
fired to be buried together^ fo was Abraham md Sarah^
Ifaac and Rekcka^ Jacob and RacheL
Of the pmtjhment of adultery.
NExt unto fpirituall adultery the Lord hath puni-
flied this bodily whoredome^ the firft world was
drowned for this finne. Gen. 6. 2, j, 4. and for this finne
the Lord deftroyed with the plague twenty foure tboa-
fand. Num. 2 5. 9. For this finnc the tribe oi Benjamin
was almoft rooted out* ludg. i^* 2 8, for this fin Davids
houfe was punifhed both with inccft and with bloud.
As the Lord puniflied this finne himfclfc, fo he will
have it punifhed by the MagiSrate; in the dayes of loh
it was capital], /ob. 51. ii.Forthisisanheynduscrime^
yea, {G-aavonfelilim'"^ eft iniquitOfS ]Hditum^ that is, that
which iheludges fiiould punift^ and not the iniquitie
which the ludgcs commit. So Gen, 16* 5* \Hhamafi~]
injuria tnea^ is t50t the injuric which I doe,but the in-
jurie
qnitas ludicumy id efiy
qiixrcnd^, cognofccKda
<(S' fumcnda a Judici-
*D)2in ,i«i«J'i 29. 2a. and if wee
fliall obferve how the jealous husband rviU not ff ire in
the day $f vengeance. Frev. 6. 34. we fhall fee what a juft
judgement befalleth the adulterer, when the jealous
hnsband killeth hira in fudden paffionjand Sdomon aU
ludeth to this, Heegotth after her (Iraight way tiHa, iart
firike through his liver. Prov» 7. 23. and why thorow
his livers his liver was the part of the body in which
his uncleanc luft lodged, therefore the dart pierccth
this part efpecially,and the part by which a man oiFen-
deth mod, in that he is moft corumonly puniflied.
"the EgyftiausxxkA to cwx oiFthe note and the cares
ofthcAdurtCfcffej and the Prophet alludeth to this
fortofpunifliffiCHt,£j6^/t,2 3 2 5» iheyfhalideaUfurmJly
with thee^ they fhall take away thj nofe and thine tares*
Aa 3
COMMAN-
189
^HufiouV
190
Exer citations VtVme. Command.8 . Lib.i .
The Lord g^ives men
the ufe of the earth, feut
not the abfolute domis
nionotit.
CCiytk,
Commandement. VIII.
EXpRCITAT I.
Of theft in gtmratU
EX0J. 20.15. Thoujbab mtfteale.
Avid (ditht The beavcfi^even the heavem
are the Lerds\ hut the earth hath he given
to the children of men. Pfal. 115,16, He
hath given the earth to the childron of
men, he hath not given them the aofo-
lute dominion of the earthy for thathce
bathrcfcTVcd tohimfelfe, hcehath given them but a
fubordiaate dominion,. they holdall inapiteoi him,
for the earth is the Lords , and the fulnefTe thereof,
therefore every roan mufl: feeke his dayly bread of
him, and not be his ovvnc carver, but be content with
that meafurc vrhich the Lord allotted to him.
Thceves will not bee contented with that portion
which the Lord allotteth unto them.but they come like
; the fervants of Blies fonncs with their flefli hooke in
their hand, and fay, give rae this- and if thou wilt not,
I t'^ill take it by force. I. ^4«i. 2 .
Nf an hath a double right to the creatures; Firft, hce
hath a fpirituali right, and then he hath a civill right- a
wicked
of theft ingenefaU,
191
wicked and anrcgencrace man may have a civiil right
toihecrearnrcs, bcc^ufc die fcntcnce and the cijrfe of
the law is not yet executed upon them. Lhc. 6, 35.
God is kind unte the u nth :itjke full and to the evill , and
God grantcth to them the u(cof thcfc remporall things,
for the maintenance of their civiil life- bu: the thiefe
hach neither a fpirituall nor civiil right to that which he
ftealetb, and therefore he is twice a thiefe.
The thiefe finneihboth againfl: iufticc, andagainft
charity; Firft, hee (inneth againft iufticc^both commu-
tative andd'ftributive, he finncrhagaioft commutative
iudice and givcth not this for this, but taketh it cither
by violence, or by craft.
So hee finneth againft diftributive iuftice^ fee how
Dji^/W defcribcth the righteous man. T(aI. 112.9. He
hAth diffcrfed^ heehAthgi'ventt the f core ^ his righteouf-
nej[e endureth for ever^ the righteous man difperfeth
to the poore, and bis righrcoufneffe endureth forever^
thatis^ his almcsand his good deeds fliail bee had in
remembrance here, and ^{i^rwaxds fhS -receive hm
into eternall tabernacies. Luc, \6. 9. that is ^ they fliall
teftifie that hee is to be received into eternall taber-
nacles^ the righteous fcattereth and the thiefe gathe-
reth, hisalmes teftifie that heefliall bee received into
eternall tabernacles, but his theft dcferveth that hee
fhould be fecloded from eternall tabernacles.
Againe, he finneth againft charity ^ and he runneth
into the breach of the fixt Commandcmenr, as hee
doth into the eighty for when he taketh away his neigh-
bours goods, hee taketh away his life; and therefore
their goods arc called their life. Luc. 8.43. Shefpem
upon the Phyjitians all her goods , in the Grceke it is,
oKov w li'ufj her whole life; becaufe her goods were
the meancs to maincainc her life • therefore they arc
called her life.
The
The nicked may have*
civiil right, butnota
fpiruuah rjgkt.
The thiefe finneth a-
gainft jufticc, diftribu-
tativt ^ comsDutative,
The thiefe finneth a?
gainAcharitj.
192
Smne Cweet in the bc-
gffinin^, but bitter in
thccncU.
srOERB cafHtytfem
Exercitations Divine. Co?nmand^8 . Lib. 2 .
Thisfinnc at the firft is very fvveet to a man^ but in
the end it is very bitter. Froverb. 20. 17, The bread
of deceit isfweet to x man^ hut afterward his mouth {hall
hee filled with grdvell: it is fweet to him for the pre-
fent, but the end ©fir is bitter. The devils alchy mie is
tochaoge ftones into bread; M^^. 4. j.butthctheevcs
alchymie is to turnc bread into ftones and gravelly as
Jcbaffs theft was fvvcct to him at the firft, but after-
ward it proved gravell to him. lo/h* 7, Caput viper a
fuget. lob. 20. 1 6. When the female viper engendereih
with the male, the female fucketh the head of the male,
andbiteth it off with great dcHght; then fheeconcei-
veth her yoong ones , which cate out her belly. So
when the thiefe ftealeth the righteous mans goods 5
they feeme very fweet unto him , but in the end hcc
fmarteth for itj hee fucketh the vipers head at the firft,
but the brood gnaweth out his belly.
The conclufion of this is-, as the Lord hath a care
that a mans firft and naturall life be preferved : fo he
bath a care that his fccond life be pre(erved, that is, the
raeaaes which fhoald maiatuine his life.
EXERCITAT. 11.
What theft is.
(jmmmkment VHI.
Exod, 20. r 5.' 7h0ujhdt notf.ealc.
THeft is defined. The taking away of another roans
goods again ft his willj and it is committed cither
in abUto^ or in depofito.
In
»■ I m
what theft is.
>9?
JndUto^ when one takcch away that which bdong-
cihto another againft his will, then it is theft. If the
abfolute and fuprcrTiClord himfclfc give his confent,
although the owner or inicriourlord give not his con-
fcnt^yetitis notrhefcis when :hci/r4^//V^/tookc away
the B^jptians carcrings, and jewels, although ihey had
not the confent of the EgjftiAm to take them away, yet
itwtJs not theft, becaufe God himfclfc, who was the
fupienie Loiucoiiiraanded them; therefore, Exod.i 2 .
^S.^yAtHAtz^elH eth mJzratjmjybcy fpoylcd the Egjpti-
itns\ they hud as go«d right to thefe jewels as the foul •
diets had to tkcfpoilc.
Secondly, a man may take another mans goods in
in his neccflity to fupply his meeic w^ntsj in this cafe
the law maketh things commen; and although he have
not the confent of the owner, when he taketh his goods^
yet this is not theft. Before the fall all things were
coramon among naen, and ordained for mans fu(knt>
tion,and this divifion ©f goods was brought in but after
the fall; and therefore ought to give place to the fir ft in-
ftitution in a mans ceceflity to fave his life; for in the
firft eftate every man EHigbt take as much would fuffice
him, not doing wrong to another: fointhiseftate, a
man may take as much of another mans goods as to fup-
ply his neccflity, without the owners confent. A man
might go into his neighbours vineyard, and eate as ma-
ny grapes as he pleafed, ]un charitatis^ by the right of
charity ; but he might carry none away with him, be*
caufe he had not jU'Sprcprictatis-^ [oDav^din hisneceifi-
tyeate the Chew bread, i.S^w. 21. and the Difciples
pulled the cares of corne,-^^4tr. 12. hence it is that the
peore are called [_bagmUtoth] Lords of other mens
goods, Prtfv 3. 2(5.bccaufeintheirneccllity3they have
the right of charity to their goods : hec hath not here
aa abfolute dominion or dominium nclum as the law-
B b ycr s
When It i J theft to tate
a thing without the
confent of the ovynsr.
iui-enint /Egypt ios*
^3f3 £y? tripcrtpr^'
da.n.
Ib neccfTltya man may
take another mans
goodsnithouthii con*
fent.
{ChAntdiis.
Profuetattt ,
The po:) re are lords of
our goods ia nccefiitie.
194
Extrcitakons Divine ^Cotmnand,S. Lib.
Quejl.
Anjw.
A min noay have tKe
tacice confent although
not the exprctfe conftnt
Gftheow«er.
PrcfcriptlonTvhaf
Lands preTcribe not
v\hen the owner c^ofitum-
Fcfjtto niMXi e^ fock-
t.ts,'-jel contra^y^ np^^
Hehrxof.
<*yflluJtoMt
T>epoptum quid.
\^2^)f Arrhaho.
3"!^? Rtfpndcrc.
- T
rhaferamtuum*
coranaitted to ones truft and this is called [PikkaJofi']
.gr vrvs^^nK-,) ^ Tim. 6, 20, Leva. 6\ 2. Ifafmleftnne^ and
commit a trejpa/fe Agar/ift the Lord, and lie unto hU neigh-
bour, in that which wa4 deliver edte him to keepe. or tnfd-
iQwPj/pj in the Hebrew it i^^infofitione manm, kifione-
re manum fignifieit feoietdtem intre^ apui Hehrdos^ Exod,
22. ii.Firft, thccaicisfctdowne, when hccfljall not
njake it good which is concrsdited to him , if it be
waatingj and then the cafe isfetdowne,whenhccfl]all
a^ake it good: if through his negligence the thing be
ftolne or loft, then kee is to make it good; if it be taken
away fccfetly ^hec fliall not make ic good^ but an oath of
the Lord (ball be betwixt them. And PWalludethto
thisforme. 2.T/W. I, 12. Um perfrvadedthathe isable
t9 hefe that rrhich /have committed unto him againsi that
day, God is that [aiihMldepaJitariu^^ who will kcf?pe
our depofttum faithfully, and wee concredit the keeping
of our falvation unto birt^j that is called depefitum,
which is a matter of great weighty and ic is arrhabo,
which is a part ©f the price that cannot be taken backe
againe^asd CO cxpreflfe the fucrtycf this keeping, D4i;/W
faith, PfaL 1 1 9 . 1 2 2 . [gnarobhgnabhde€ha]fHiarrhafer-
vum tuum^befuertj for thyfervant,
Thecooclufionjofthisis, that which is taken from
the owner sgainft his will is theft: it is theft to rake a
thing crafciiV froni a maOj but the greateft theft of aj!,
is to take a ibing violently from him agjinft his wilLfor .
here the owner is altogether unwilling to give his
goods, but when a man is craftily-over reached^ it is
notfully againiliiis wilkbathegiveth his goods.
EXERCIT.
of Opprefiion,
197
Theft divided accor-
ding to the time.
EXERCITAT. III.
Of Opprejsion.
Qomnmndcment, VlH.
I . Thejf. 4. 6. Let no mangoe beyond cr ^ppreffi his neigh-
hour in any matter .
nr^Hcft is divided according to the time, according
^ to the objcft,and according to the manner.
According to the timCj there isthc night theft, and
the day theft: if the thcefe came toftealcin the night,
then hce might be Icilled fafely^ but if he came to ftcale
inthcday timCjthey might not kill him, £.v^>^ty^i^ fuch
Viae the- Jfhmae/ites^ Gcf9. 37. v^hich I'AYgum Jonathan
tranflatcrh jirai>gd»s^t\nd fuchwcre I'hQ Chaldeans^ Hah.
I. 7. If heehad ftolne a man, that was called p/a-
gium^and fuchaonc wastodierhedearh, Excd.z i.ie*
Againe, theft is divided according to :he manner,
it was either publkke theft or fecreitheft: if it was pub-
licke,cither by land or by fca,by land when it was com- \ J^fJ^^ltLZT
micted with anopen&a high hand, tiie highcitforrof
thofe are murtheiing tkecves, who kill that they may
Bb ^ rolbe
mn/nnQre. 'i-.Sam.ij,
.7 pi i.:cuiim f/Tt.
1^6
Exercitations Divine. Command. ?• Lib.2
■r C -
Pir«i«what.
SHIPS of dcfire what.
^11 V't (ihripuk.
robbe^fuch were ttiefc who lay betwixt lerufdtm^ and
ler/cho. Luc 10.30. thofe refemble moft the divell
Affmodens^ who hath his name i[/^/j(i^^]v^/4r^5 who
fpoylcth and fpareth none.
Robbery by feais called piracie^R^fff/^/. 12, iz.pvoe
he sijito the carih.and Sa the fea^ kecAufe the deviU iscame
downe t$ you^ having gre^t wrath: theft fpirits are the
divels factors who trouble the fea-Tuch were the barkes
of the lies pharos amongft the Egcan idands called i^-->^rra^
o p«' , that is, little fvvift faarkes, or pitanagcs which came
out fccrctly like mice of the He P^^/ to robbe, and
LemnuncuU ^\\ttk barkes thatcatue out of the IkLemMos
to robbc like the barkes of Dnnkirky and I^h alludeth to
thefe forts of barkes, My dajespafe 04 (hips efdeftrc^loh.
9.26* that isjlikcthe pyratspinnagc which is very fwift
to catch the prey.
Theft againe is divided according to the manner,
either to opprcffc by violencejOr by fraud, Levit. ip,
13 . by violence^that is called |4:54/5to plucke a thing by
violence out of ones hand, fo it is faid ofBe^ajth^ chat
He plucked the fpeire otit of the Egyptians band. 2. Sam.zT^,
24.Thefecond fortof tnefc istooppredebyfrauds this
i%cB\\^d[gnalhak^'}^^Aldhn thebaptift forbiddeth both
thofe,L^.3.T4. Dee violence to m man^neither Accufe any
fulfil) ^ and he content with your wages: this fortof theft
cometh ofcovetoufneffe^Af/i:^^. 2. 2. They c^vef fields
and take them hy violence , and houfes and take thew array ^ fo
they oppreffe a man and his houfe^ even a man and his he-
ritage.
Thefe violent oppreflbrs are called hunters in the
Scriptu^Q'^Nimrodv^as a mtghty hunter ^Gen.io»S*thsLt is,
a mighty oppreffor.So Prov. 1 2. zy.HepjaSnot refte that
xvhichheeteokeinhuntingi that is, which he bath taken
by oppreffion.
They are compared to the lion, to the wolfe, to the
wild
pi-^y Frauds vel op-
prejftone detiniiit, op-
prejfit.
Oppreflbrsxallcd hun^
ters.
y
of Oppre/^ton,
'97
vvildaHe.and to the Gvypbon, avis d/gitata^ that hath
tallons/^r. 12. p. Firrt, rhcy are comivircd to the lion,
Ffa/. I o. 10. Vieecr&ucheth and humbltth htmfelfe^thAt
the p0Bre may fall hy hu jlrong oncs,i\vA\ is, hce crouciicth
and himibleth himfcifc, as if his ftrong parts were
wcake and feeble, to make the poore fall, and as the
hon couchah to catch the beaft.and then Icapcch upon
ir & divourcth ir^fo doth the mighty hunter c pprerfcth
y^Litp^oxc^Mtc^h ,'2^.^.Whohate the good and love the evilly
andplnck off their sktnnefrom ofthem^ and their HefhfrorM
then bones ^ whs/ aljo eate theflejh Qfwy ^eof^e^ and Jidy
thetr skinne from off tkttn^ and they hreake their hones ^and
chop them tn pieces a^ for the pof^ and afflefl) within the
caldron. So they are compared to wo\\fL%^Zeph, 3.3. Her
princes within her arerosring lions^her Judges are evening
wolves, theji gnaw not the hones t/ll the morroW' Thirdly,
they are compared to the wild afTc, loh, 24.5^ to fhow
their fpeedineiTc and readinede tocpprede and their
readincfTe to flie away when they have done,
that they may efc^jpe the hand of the Magiftrate.
Fourthly,thcy arecomp^.red to the Gryphon. Levit.
11.16. who liveth by rapine and therefore hee is cal-
led tahhmas from hhamas violence , and the Seventy
tranflate it -^f^^^', ravenous kites. Then the holy GhoU
difcribcth the perlons whom they opprcflc, the poore,
thcwiddow, and the fathcrlefTc, r.nd thde the Lord
efpeciallycallcth his people. £a:^^22.25. IfthouUnd
mony to any if my people^ that is^ to the poore ofn?ypeofle^
So Pfal. 14.4. They cate my people ^ bread, that is, the
poore of my pcoplc,they are rtF3f.v7ro(prf;//^ and worfe5fbr
they eate men when they arc dead,but rhofe cpprellbrs
eate them while they are rJive. W^en they re bbe the
poorethey robbe the Lord himfelfc.So hb,'^d..i. They
drive away the />(fe of the father leffe^ and they take the
w'tddovpes fi\e for a pledge ^ God promifeth to be a father
to
Opprcflors c»niparfd
to ihclion,w-?cf
pr€C nee of relij^on.
J
20Z
Exer citations ViVme. Coynmana.^. Lib.
J Thtft eol«urcd under
I pretence of ckaiity.
Theft coloured under
prcteRce ofwcrchaa-
dice,
A Cdn44>iste for a dc
cciver.
Vnder pretence ©flaw.
Theft celourcd with
fairt pretences.
have their facrificcs more rc.idy a: hand; but Chrift cal-
led this theft. Tee Ijdve made mj heufe a denefthetves.
Mdt, 21. 1}.
Secondly, thisfcrc of theft is coloured under pre-
tence of charity^ as lui^as theft was^ when he fow Marji
powfiog aboxeof oyntnicnr upon Chrifls head, hcc
faid, l^f^at needed thu vpafle^ might not this have beene
fold for J$ mnch^dnd haze hene given to the f core: this he
Jpake (faith the EvangeUftJ Net kcaufe hce cared for uhe
poore^ b^t becaufe hee was a thiefiandhadthebagge^ and
bare rvhat was f hi therein. Mar. \i, 5, 6.
Thirdly, this theft is coloured under pretence of
mcrchandice. Ho/.n.y, He is a merchant^ a-udthe bal-
Unce of deceit is in his band ^ intheMebrew it is, He is a
Cananste^ and the bdlanee of deceit is in his hand, Hcde-
ceiveth the buyer not openly, but under the pretence
of equity, aad he is called a Cananite^ becaufe the Cana^
nites were given much to deceive in buying and ftlUng.
^^Eztk, 17.4, He cropt off the tcpofhfs youngtvpigs^and
carried it \Eleretx>cenagnun'] to the land of Canaan, thzi
is, he carried Zedekias to Babylon, to the U?sd ^ftraff^que^
or to the land vi^hich ufed deceit in their traffique.
Fourthly, this fort of theft is coloured under pre-
tence of lawj fuch u^as the coloured theft of Z4chei*s
the Publican. I-^r. i^.p. When liee had taken siicns
%ooi%per cjKo^tcurav^ by forged caviilations; if any man
had fpoken any thing againft him, he accufed them as
Wrcngcrs of the law, and that he did nothing to them
contrary to the law.
Fifcly, when men colour their theft under faire pre-
tences, fuch were thcfe who tooke ont the fteling out
of the houfe of God , and feelcd their owne houfcs with
\x.Ier. 22. 14. and that it might not appearetobc the
feeling ofthe houfe of God, they painted ic over with
Verniilion^ yee Ihould have fcene there a fairc and neat
hor«fe.
of covered theft.
205
houfe, bat the wood was ftollen out of the houfc of
God, and handfomcly painted over,thac no man might
know it.
Sixcly, theft is coloured, when mens fenfesarcdc
luded by Height, and when ceggers with the dice win
mens money from them, and the Apoftlc alludeth to
this, Ephef 4. 14. Bee mt carried a(;c/t$ withevirynind
of dc^lrine by the Jleight of men-^ h ta yj.^e^ct to;' dyJ^cliTrzayy
(bac is, with fuch fleights as they ufe at dice, and this is
cdW^dStellionztus^ couzcn^jge^ (owhen the Ampler are
overreached by the more crafty, this is called Trziyy.^-^*^
andhe who is cafil) deceived this way iscalled Pothe^
and therefore it is goo J to have the craft of thefcrpent
with the iimplieity of the dove.
In all fore of bargaining, the will (hould have the full
coaf nt; now when the undci (landing is blinded which
dcrermincth the will , then the will cannot give the
cieare and expreflc confent : as in violent and open
theft, the Wronger over^Datcheth the w' akerj So in co-
vered f heft, die crafcy overreacheth the fimpler.
Obfcrve how God hath aUvayes met this coloured
thcfc; liccb by coloured theft took the birth right from
£/^ i^, bur fee how L.?^4« jayed him home ag3ine,giviBg
him Le.ih in li^^adoiRnchcL So the GiUinites by craft
deceived jofliuA^ but Dxvid and Salomon made their po-
rterity fervants and drudges in the houfe of God. So le^
/j'iJ/W^/w brought his kingdoms to mine, quUcommif
cttitfe c'4m ijh cedro-^ becaufe he medled with the cedars
of the h )ufe of God,to fecle His owne houfe svith them,
icr, 22. 15. And r-jus the Lord, P/i/. 18. 26m (hsvpeth
himplfc frowurd with the fro'^XArd^ And crdftier^ith the
craftiei bijt 3. Sim. 2a. 27. the letters are tranfpofed
when the fame matter is handled, to note fome fin-
gular thing in this, how the Lord cbangcth himfelfc
to thefcfubtill and crafty deceivers, and taketh them
Cc2 in
a£fi(i luJcn.U (U^a feu
tcfj'eris . j
■^■■•^^yA call Jit ji, va-
Jiitiesy
rnriss si^Mpux,
Ik bargainiiig the will
»uA have the ctnffnt.
GocI hath puniitied co-
loured theft.
T - I •
cum psricrjb pervcr-
teriiy fie, crcti>At
cmn CTtUnfitM.
204
Exer citations ViVtne. Command. 8. Lib. 2 j
nti^>3 Morfii.
U?n3 Serpens.
Simile^
in their o\yne craft; the greatcft vidory , that is, to
kill a man with his owne fvvord. Dav'U laid of Golkhs
{MfOvd^Thereis m/w0rdlikef0fhat, i,Sam, 21.9.
Theconciufioaof thisis; The Lord who abhorrcth
faypocrific in our religion, lying in our fpecch, and that
a'maa ftiould not wearc a womans apparrell 5 fo doth
he likewife abhorre and dcteft covered theft.
EXERCITAT. V.
O/F/ury.
Commandement* VIH.
P/kl. 15.5. He that putteth mt out his money to ufarj^
fiali never he moovei,
\7Sury is a coloured fort of theft, and it isexprefled
^ by divcrfe names in the Scriptures. Firft, ic is cal-
led [iVif/t] biting, and by allufion and change of let-
ters, it may bee called {^Nahhalh'] a ferpent* : For as
Chrjffidme marketh well upon tiie fift of Matthew ^
the money of the ufu^er is the biting of the ierpent
Affh\ for hee that is fcuDg ^ith this ferpent, feeleth no
paine for the prefent , but a ecrtainc tickling and de-
light; then hee fallediin a flcepe, and in the nieane
timc^ the venome of the ferpent fpreadcth k felfe
through his body, commeth to his heart, and fb killeth
him. So hee who bono wcth money from the ufurer,
thinkechit fvvcet,butit confuraethche whole fubfiance,
and bringeth a man to poverty ^it is called z\\o[Tarbith']
and l^Marbith] multiplication , becaufeit muiriplieth,
and the Chaldee calleth k^HhdMah] perd/Uo^bi^cnle
it dcftroyetb a mans fubftance , and the Greekes call
ir
i
\
OfVfury.
205
it lifMi a ■niC7ropan0.Icr. ^.ij.Asa cAgtis juUofhirds^fo
are their houfesfull of deceit-^ therefore they are rpaxe» rtch.
Marke the coa^panfon^ as the fowler fetteth a trap to
cjich the birdSjC which is called acc/pu/a aJccij^iendo)bc
fcattereth a little cornc toenfnarethcbirdsj and then
catcheth them in a trap : So the houfe of the ufurcr
draweth the poor^ raan as to a fnare,he fecth foraehopc
of gaioc at the firft, like a little handful! of corne fcatte-
rcd before the birds 5 but in the end it provcth but a
faaretohim.
Now that wc may findc out what u fury is, wcemufl:
doc as they who carve out Images, they cut off this and
this to make it thatj fo rauft we proceed in finding out
whatufury is, it is not this nor that, but itisthis^and
then we come to the definition of it.
Firft, wc cannot finde it out by the perfons to whom
wcare forbidden to lend on ufury,asxhou flialt not ilend
on L'Curic to the poore of my people^ or, thou flialc not
lend upon ufury to thy brother a lew.
Secondly, wee cannot finde it out by things lent, as
thou flialt not lend upon ufury ^ money, corae or wine.
Defit,2 J , J 9". for there is ulury alfo in other bargains.
Thiri^Uy, neither can it be found out well by the re-
ftraint of the law, as that is ufjry which is forbidden by
the laWi wherefore to come by the nature of it^is to de-
fine it, and fo we fliajl know what it is.
It may be faid,that the moral! law bindeth all equally
alike^ but this law againft ufury bindeth not all equally
alike. Deut. z$, ip, 20. Thcu (htlt not lend upon ufury to^
thy brother y unto a fir anger thoti majfl lend-^ therefore it
mayfectnenotto be a moral! law.
By ftrangcr here is meant onely ihtCanaAnite^ thou
may ft lead ufury to that rtranger; that is, to the Can^A-
me whom thou art to deftroy, [Lanfichrepro leanochre']
Contra quern ]m L-eBieft^ contra eum ya ufur£'^ and that it
Cc3 is
7TW>f 4 7.K7Dr freliqttU ifiis
Cehatjanxmim.
\
zo6
Exercitations Viyine. Command.^ . Lib.i.
The I ewes hard dealing
with the Ckriflians^
condemned.^
oh.
The poo re are called
GodspeapleinaTpc-
ciall manner.
is not meant of every ftranger it is ckare. /yS/.i 5,5.///?
thxtfutteth net out his m/>Hey te ufury^ the beft interpre-
ters ©f the lewes addc^etiam Qentili*
Wherefore the praney to 4nj0f my people y that is poor e by
thee^thoHJhdt not be to him as m usurer. Exod 22.25 .here
it may fecme that they n:iight lend unto the rich upon
ufury, but not to the poore.
The meaning of the place is^fhou/hMlt pfot lend upon
u/ury to my people^hute[pQch\\y to the poore of my peo-
ple/ot God calleth the poore his people after a fpeciall
manner, Pfal. 14.4. Theyeate up mj people ss they eate
hread^ thatis^ thepoore^ they are his people^ both be-
caufe they are within the covenant, as alfo in rcfpeft of
their eftatc and condition^ becaufe they are poore^ the
Lord taketh the protection of them.
Secondly, Thou Jhalt not lend to the poore'of my people
upon ufury ^ therefore yee may lend to the rich, this will
not fallow. TefhiUnot cur fe the de^fe^ nor put a Jlumblmg
blocks bepre the blinde , Levit. lO. 14. therefore ycc may
curfe him who hcareth:, or yee may put a ftumbliflg
block.'bcfore rhc feeing^this will not f^^llow,
Againc, we cannot find out this ufury by things lent
upon ufury, as money, viftuals, &c. Veut, 23. ip.
Fir ft 3 they hy^pecunia noneftlucrativA^ money of it
fclfe cannot make gaine, therefore no gaine iliould be
L^k nforir.
Akhough money be not fertile in it felfc%yet by ufc
&iaterchange it may be n?jade ferri!c,ii/4A i^,zo,Behold
lhxv€ ^Atned five talents moe^^ and therefore money is
called
ol.
^rfw,
; OfVfury. .
, called ip;;^,^cf«'/« vel \vHy>c^ which is put oux ce ufc^ but
when it i^ hid in the ground and put to no ufc^ then it is
pecunia a'r^i (^ otiofa^ money that makcthno gainc.
xSomc fay that husbandry is fecHndumnuuram, naer-
chandifc is prdUr »aturxm^ but ufury is c^ntrA mturam.
Biting ufury is contra ^aturaw^ but all fort of gainc
gotten by induftrieand travel), is not c^fttra naturam^
againft nature.
No gaine fliould be taken for that which periQieth
in the ufe, as meney^corne, wine, &c.
Money, corne and wine perifh in the ufc, but this is
not through the default of the lender, but the dcfeft is
in the thing which is lent, which cannot be ufed uniclTc
it perifh; Non vicontranusperit./edrationeret^ and it pe-
riflieth in the ufc altogether to the-Icndcr: therefore the
borrower is bound to the lender to make it good.
As this were great wrong to feeke fruit o[ that bread,
or that wine which a raan confumeth in the ufe, fo it is
great inaiftice to fcekc profit for that money which pc-
nfheth in the ufe.
But this clcareth not the doubt,for they feek no profit,
pro hoc individuo quod perU^hut for the fame in kind.
Thirdly, wee cannot find it out by the limitation of
municipicall la^^'cs for they vary very much, and they
rather rci^raine.thc abufcofit, than they allow it^ they
tolerate it for the necclTity of the people, but they re-
ft raine it, left chey iliould too farre exceed in raking u-
fiiry^and this law cannot be a fit rule to permit alike to
bee taken in every place 5 for as a Phyfitian cannot let
blood of all his patients alike^buttaketh of fome more,
and fomekffc; So Princes dealewith their fubiecfls,
according to their riches or poverty.
They who limitateit tothefumme; firft,theycon-
demne (imply deci^dm ufffram^which in the fjiace of an
hundred moncths equalleth the funm:c, that is ten of
the
207
ohj.
Anfw^
Anf.
ohu
Anfw..
Vfury cannot be found
ouibychcreftriaiontf
muricipiall la VTcs
Simile.
zoS
VVbat ufury condcaj-
j^%
t/if/lfijf^tf*
Wbatufury tkeRotf
Exer citations Divine. Command.8 . hih.z.
the hundred; fuch was the ufury &i the Icwes. Second-
ly, they condemned ufuras ufurarunt-^ Ic is obferved that
the beads which are cidft iniperfeta, fuj^erfttAut, and
tbey will be bteeding young ones,they will have young
ones in their belly ,and they will have young ones fuck-
ingthem, all at once. Sothefe ufurers multiply gaine
upon gaine, zvi^/nperfstant^ ^wbich is a moft unperfe(a
kind of Dirrh. So they condemne monethly v^^ury^Hofea
alludeth to this, A monetb fhA]l devcurethem mih their
fOTtion. cap. 5.7, Aripfhanei reporteth how the people
, of Greece vfCic much troubled with this monethly ufu-
ry, and they deflred that the witch ^^^^4 might caufe
theraoonctoftand ftill with her inchantments, thatfo
fcee might not come fo often about in her revolutions,
and they be forced to pay their monethly ufury.
The Romans allowed uncUriumfienus^ or centefimam
ufuram^ twelve in the hundred, and this was calleJ hx-
reiitas ex ajfe^ t^el centefima , becaufc their Lwra was
divided in twelve parts, they might not take then Sex-
tans ^tv^o of the whole fummcj or TrienSy three of the
wholefumme^or qtt!iiransjQ\Mc of the whole Yummej
or qaificunx^ five of the whole,as lefe^h did. Gen 41.34.
ory?ffl?/y,the halfe of the whole^orZ/ri^^Ar, the (eaventh
part of the whole; otbes^ the eighth part ofthewholt^^
or dffdrans^ the ninth part of the wholcr demfto triente-^
or dextdns demptefextatfte^toking away two fro twelve,
or deupfXi dempta uncU, to take ail except one part.
The law of the twelve tables forbad all ufury except
unciariumfanud^ one of twelve; and according to our
reckoning is 8. and r. Then regntione tr'tbunitiA adje»
miuHcUlem redaSaefi^ it was retrained to the fiKt part
of the whole- and according to the Englifh tofoure of
the hundred and ^^. and at kft , they forbad it alto-
gethcr , cr pofuerunt fur em condemnart dupU , fanoYA^
torem quadruple . tbey ordained that a rhiere fliould
pay
OfVjnryi
pay csvo told, buc an ufurcr fliould pay foure fold.
Some EmpLM'ors havcaboliflied ufury altogcther^ind
fomc have permitted it; Leo chc Emperor dilcharL^cd it
alcogcchcr, but Anaftafitcj was glad to permit icagainc,
at ;he carncft luce of the people oiconjlsntmsple,
VVc have not found out as yet what this ufury is^ ufu-
ry is a lending for gaine^oncly^'/ ;^//f/5^/5 this fort of len-
ding is not lending at all; for lending muft be free for a
time, as a gifc is fimply free: to Icn J, and nor freely to
lend, is not to lend . A thing is attributed three manner
ofwjycs,as they fay in the fchoolcs; Hnivecc^nfidogice^
and stqujvoc}', either propcrlvj by way of analogie, or
impi'opcrly. Example, ch is word God is attributed to
God properly, to the MagiflrarCjby wa/ of analogic.
P/il. Si. 6. IjAsdye were Gods, and to the devill impro-
pcrly. 2 CQr» 4. 4. In whom the GidofthU vsiord huth blin-
ded the mindes efthem,
Exaiiple 2.thisword5i/^;;is properly attributed to
thedevd', and by way of analogic to //^^^r/. Jth, 6, 70.
and to Peter i.npropcrly, Mark, 8. 33. Get thee behind
me Sata^.
Exa.TjpIej. This word father is fpoken properly of
cbe naturall father, who begetteth his childj by way of
analogieitis given to Preachers. i.C^r. 4. i>. and im-
properly it is given to Idols: /er. 2. 27. They fxy to the
jiock thou art my.fither. So this word to Icnd^L^ taken pro-
perly,when a nun lendeth freely ^looking for nogaine.Lttc.
6. 35. Sothcu Ih.ilt lend ti?ito mxKy nations and thoH(hxU
njt bo? row. Dcut. 28. 12. Secondly , by ^^.y oiAmlogie^
as when we Dy, lend me your helping hand; and xhxid''
hjy^q:uvoce or improperlyjto lend fbrgaine.
Agiinc- to lend for gaine is to fell their charit>\^rj-
tis Accepifii^gratis date-^ Al.it. 10.8. that which men free-
ly receive, thcv Qiould freely give; as when Gehazi fold
that ^^ifcwhich was ?iven freely^
" Dd Vfurv
209
Some rrt'pcrors Javc
aboljluJu.urj iUo^c:
tlicr.
O ne thing is attributed
three w«>'ef.
dttr'ibti'i' ^Efi4/y>o^f,
210
ExerdtaUonsViVine.Qmnmand.^, Lib.2.
Vfiiryvrhac,
game,
mmm tfl meum 0*
tun 172 efi tuum.
mciun efi meum ^
tuum efi mtuta.
'Sty
tuum tfl meum,
4
. meum efl tuum ^
tuum eft tuum.
ty^f}fw.
Vfury iS;,to make fimply a bargain cr ccntiadof
whether the borrower have made gaineof ir ornct^
this is exacting ufury 3 fee Pfal. 109. luNehcm, 5,7.
To make a contra (ft this wayj will have gaine Gmply
formylofTc, that is not a lawful! bargain, and that is
ufury: butifit be made this way es, I will have gaine if
you make any gaine, this is no ufury, for this is lawful!
'vAf$cietiLtecontYAcliH'^ foif jreelofe I will lo(c^ this is
no ufury^but (imply to make the contraft thus, I will
have gaiae whether ye have loffe or gaine^ this is biting
ufury, 2. Cer. 8. 1 3 . / mcAne net that other men ke eafcd
dfidjc bt hurdemd, hut thAt there be ah equalityi and the
lewes marke that there be foure forts of mco^ the firfl
arc they who fay j thine is thine^and mine is mine^ fuch
are they who live onely by thenifelves^having no focie-
ty with others.
The fecond are they^w^ho fayj^mine is mine^and thine
is mine^thofe arerobbers and oppreflbrs.
The third fort be they who fay, mineisthinc, and
thine is mine,as thofe who lend and borrow for gaine.
The fourth fort are thofe^who fay, mine is tliire^and
thine is thinej and fuch are true >/r^^///^/, who lend to
their brother Leekingfer noihmg ag^ine^Luc, 6. 3 5.
Excd. 21. 19. Ifiriee rife dgAtne And 'wdke i4ton his P^ffe^
then fl) Ail hee thntjmote him be quit ^ oriely hie jhallpAy for
hutlme-^ that is,the loffe of his time, bccaufe hec might
have gained fb much in this time. Why then may not
a man take gaioc for laying out of his money.
The fault was in the fli iker, therefore he wasto pay
fomuch to him whom he hurtj but if there be no fault
in the borrower, ard hee have done his endeavour, \\
there be no gaine, the lender o'.ight to fccke none ffonr
him,but if through his defau't there btloilc, then hec
is bound to pay to the lender.
OfVjury.
211
Gregory Nijfen fpeaking againft tbc ufurcrs , faith^
yfurarii^ nefcit Ulorem agrorum colendorum^ mtrcatn-
ram nort cxercet^ fed uno loco conjidens immune s domi fn^
ferai mm it -^vhU omniAjiht inimtix , ^ fmc (Atngigni^ ch-
]tt6ArAtruin e[l caUmns^ ager charta '^femenatramerJtum^
fluvUy terhfu^ quodi^i pe€(inidfrticlum auget occult is in-
crement Uy filxeft ilia ret refctitio^ ^ Are a eftdemu^^ in
qttamifer0*Hmf$rtunas ventiUtj tliatis^rhcufurcr hath
nj ski II ro labour the ground, hceknovvcthnothovvto
play the mcrchantjbuc fitting ftill in one place, he nou-
riQiethaco.npany ofwikl beafts inhishoufc, heewill
have all things to grow, and to bring forth without
plowing or fovving, his plough is his pen, hisinkeis
his fecdc, tliiC paper is his field, and time is the latter
raine which naakcth his corncs to grow, andtheficle
is the exaction of his ufury, and his houft isthcbarne
in which he winnowcth the poore nrrans goods.
The Amr?70mtes and M^alites might not enter into
the congregation ofthc Lord, even to their tenth gene-
r:rtion, bccaufe they met not the people of God with
brepd and water, in the way when they came out of
Egypt ^Deut. 23.4. how (hall thcfc mifcrable wretches
the ufurcrs enter into the Lords Tabernacle, who not
onely withholds bread and water from the poore, the
Lordspeople, but alfo do rake from them that which
fliould fuftainc their life.
Thefc biting ufurers were fo abhorred in the primi-
tive Church, that as they condemned thcufurcrhim-
fjlfe- {<) they madethe Scribes who wrote the bonds,
and a'fothc witneffes, uncapable of any benefit; and
chat no tcflacrent or latter will, written by fuch fhould
be vjlide-The houfcofthe ufurer was called DomtisSa-
/4'7^;S: they ordained that no man fhould eate or drink
with fb'ch ufurers, nor fetch fire from them, and after
that thcv were dead, that they fhould not be buried in
Chrifliin buriall. Dda The
Grej^orim Nt£cn»
The husbandry of the
unfarcr.
V/urersifC mor* inju*
riouitothe poore then
tfac Auamenitet wcrc to
the l/rde{$t€t\ [
Z12
Exer citations ViVme^Qommand S. Lib.2«
The conclufionof thisis, EzeL i8. 13. this finneis
matched with theft: and Ferf, 10. with adultery , and
Ferf 1 1, with violcncCjit is the daughter of opprelnon,
and fitter to Idolatrj75and he that doth thefc things iliall
nozdxreUfffG^dsho/jihil/j PfaL 15. Albeit thofe world-
lings thinkc themfclves more honeft then theeves
and adulterers, yet the Lord makcth their cafe aJI a-
likc.
Secondly, although the nfurer by his ufury get
wealth, yet itfliall not continue with him, hee thatbj
ufury af$d fin]uft gnin€ encrcafeth his fub jinnee ^ hee jljallga^
thepttfor him th'AtmUfit'te the pore ^ Prov, 28. 8. and
Uh faithjthat though he i^that is^the oppreflbr or ufurer)
heapeupfilvcfas theduft, and prepare raiment as the
clay^ hcQ may prepare it^but the juft fliall put it on^ and
the innocent fhall divide the filver.
And they applyed that place. Trover. 15. 27. Hee
that hdteth gffisjha^ If veiihzi is, bee that taketh ufury
for his money 5 for to take gifts is to take ufury. p/aIw.
I5« 5, He thdt puttetb not out hu m»ney to ufury ^ nor
tAkethreiffArdufcn t he w^cce^t: in tht Hebrew iris, that
taketh not gifts fieely for his moneys but hee that is
greedy ofgainetroubleth hisowne houfe^that is>brings
both his houfe and pofteriry toruine, for ufury is like
a canker or moth that confumcs all that a man can
gaine^
EXERCIT,
OfSacriled^e.
EXERCITAT. YIIL
OfSacrilcdge^
Commandcment VL
SAcrilcdge is coleured theft for the moft part^ under
fome pretence of law,
icisdehncdthus^ Sacrilcdgc is an inverting and tur-
ning of thofc tilings to other ufes^which were dedicated
to God and his fcrvice^ as when they bought and foJd
in the Temple, ch:y madeitadenof thecvcs; fuchvvas
the facrilcdge o^ Ananias ^ qt$Afula intervertit altqutd^
when he changed fomerhing which was dedicated to
aholyufe, to his owne private ufe, -^t:7. 5.2.
The Prophet M^Uchs fjicakcth much again ft this
finne offacriledge, Will a man rob God 1 jetyehAve rob-
ed meeyAuUc^.i . the very terme feeraedfo odious
totbelewes, that they ftraighc way denied, and chey
tell the Prophet, that thry had committed uo fuch
finne 5 Wherein have rve-f robbed thee 1 the Prophet
anfwered them , in tithes And offerings , as if hce
fliould fay 5 doihitnot content you^ to withold
frcoj man his rights bur ye will rob God alfo? vrhat
a finne is it for children to rob their parents:' God is
your father, and the Church is your mother^willyec
be founnaturallchildrenascorob them, God haceth
wrongs againft whomfoever they be committed. SaIo-
mon laith, T'he right eons mm regnrdeth the Ufe of his
beajl^ Prover. 12. 10. How great a wrong is it:hcn,
to offer wrong to a man, who is like to ourfelvesc'
And iftheLord commanded us to hclpe our enemies
beaftj much more to hclpc our brother . i.Or. 6. 6,
A brother gð t» law vpith brother , if no injury coay
be offered to a brother, much Icfleto afuperiour^and
that to a high fuperiour; When shimet railed a-
gainft David ^ what faid Abifhxi : what doth thi^
D d 5 deiHi
215
Sacrilcdgc v^ hat.
Wlwtjt is to rob God'
Great in/uty to
G(xl,
rco
214
ExercitatiensDi^ine.Comrmnd^S. ' Lib. 2.
The finnc of facriledge
exaggerated.
Anf».
why tbe Lord re&ui-
red the tith of tbem
who dwelt vbl C4t»a4n,
deaidogge r&ilt Again jl tht Kingi letmeegoe Ipraythce^
andcut ofhk neck.i.SAm. 16. ^.The injury is yccng-
gravated, if there come refpe^m bempctj^ Id rcfped of
the great favour and kindcnede fliovvne by him to thofc
who offer him injury: but when contempt is joyncd
with theinjury^that cxaggerateih the finne moft of all;
v^h^nlofeph i&^^feaftcd his brethrcn^Gr;?. 37.andthcn
to fteale his cup, what great injury is this ? How can me
open our mouthes in this behalfe .
But when men leave off to (kjoc againfl: men, and
begin to wrong God himfelfc, to finne againft the hea-
vensjthis is a great finne.E/^;. 7, i^Js it a/mall thing that
ye mil tveary menjbutye will weary my God alfo< he is not
our inferiour, he is not our equal!, but he is our fuperi-
our and that in the higheft degree; what great finnc
is it then to rob him^ the Saints of Godhavcbeencof
another minde, Pjalm* ti6*ii^ ^hat Pall /render to
God fir all hii benefits ^^nd not onely the Godly, but alfo
the hypocrites. Mic,66.
But how cometh it that the Lord requircth fuch a
duty of man.
Jhe earth is the Lords and all that is therein^ Beut. 10.
14. Tfalm. 24. 1. And God the father gave hisfonne
the ends of it fir apojpfiion, P/alm. 2 . 8. God the fonnc
again fubftituted under the laWj the Priefts^thc Levires
and the poore for his deputies, and hec would have the
Icwes, as his tenants and farmars , to pay a dutie
in homage to him . When God gave the earth to
^/^r4)&4;?wandtohisfeede5 hee received a tith of hira
in jignum univerfilii domin^^ in token of his abfolute
dominion. Pharaoh^ when hee had gotten the whole
land oiEg'^pt in bis hand, lofiph tooke a fifth part of the
increafeforhim! G^^;. 41. 34. but God dealt more li-
berally with the lewes, hee fought but the tenth part
from them, although all was his owne. So God now
under
OfSacrUedge.
*i5
under the Gofpell will have men to honour him with
their fubdancc, and to give of their riches for the main-
tenance of his vvorfliip.
What was the difference betwixt things dedicated,
and fan(3iffcd under the law; and things which now
are bcftowed upon holy ufes under the GjCpeliC
For the better undcrftanding of this, we muft markc
that there was a twofold dedication under the law:
Firfl when they dedicate the propertic to God, but not
theufe, as their new houfes, Deut. 20. 5. So /y^/. 30.^/?
the snf6nfti0f7,J[\ty did this as in dwellers \nEmmanuels
Und^ and it was a curfc to them if they dwelt not in
their new houfes, they were Icci utfic to them , (as the
Schoolemen fpeakc)but our houfes are loci ut led onc-
ly. When wee dwell in our new houfes, wee pray to
Godjthathee would blcffc us in them, but this htnvo-
cativA fiinclificAtio onely , and not cmJlitHtiva . Wcc
hold our.houfcsof him who is Lord of the w»hole earthy
but wee holJ thcni not of him in type, as they who
dwelt in CanAAn, it is not a curfe now if a man build a
new houfeand dwell not in it.
The fecond fort of dedication was, when the lewes
refigncd to the Lord both the property and theufe of
thofe things which they confecrated and dedicated. As
when ArAUfji ihe/i^me,Command^S . Lib. 2 *
O^,
jdfjf.
Things dedicated un-
der the Law differed
from things dedicated
under the GGlpell.
Anfv(f.
In whatrcfpca: facri
i ledge is greater now
then under the Law,
\ deoicated that they might not build a temple in another
place, neither for commmodity or cafe of the people,
as /^rsham did^'i. Kf?f£,} 2. 26. but under the Gofpell,
where a place is defigned for the worfliipofGod, it
may bechanged toa more commodious placc^ it is not
the dedication then that maketfii it a permanent place,
but aconamodityonely.
But icraay be faid^that things dedicated to the Tem-
ple under the law, were changed to a civil] ufe, as ^(7-
//ahf fword was given to Vavid^ and the fliew bread to
relieve his necelfity.
The ceremoniall dedications gave place to the fafe- \
tyofthe life of man, but things defigned now under }
the Gofpellj yecld further,evcn to the eafc and commo- •
dity of man, the Temple it fclfc might not be changed j
to any other place,ncither for the commodity, nor eafe (
of the people, becaufc itwssthe maine type and ward- \
robeof alltheceremofties, therefore it wasfacrile.^'gc
to turne it to any other ufe.
It was unlawfull to change things dedicated under
thelawtotheferviccof Godjto any other ufe, Prov.
20. 25. it is a fnareforamanto devour that which is
"holy^and after vowes to enquire. AthalU tooke the pole
money thac was appointed for the fervice of God, and
did dedicate it to ^44i?.
Whether was it a greater finne to robbe God under
the law, 0r to rob him now under the Gofpell?
If y ce will refped the thing confecrate^it was a grca
ter finne to rob God under the Law, then now- but
ifyeewill rcfpeclthem who commit the finne, it is a
greater fin now, becaufemen now .have greater know-
ledge under the Gofpelijthan th^y had under the Law.
Example, if a rich man (liould Itcale butOFiclhecpe
from a poorc man, it were a greater finne in refpeft of
thcperfonjthenifapoorcman fiiould ftcaic tenlheepe
fi'om
Of SacrMge.
from a rich a)an- but comparing one fhccpc and ten
fliecpc together^ it is a greater finnc to ftcalc ten fliecpc
then one.
Things given to idolatrous ufcs fhould be turned to
good ufcs: Exaaiple^our forefarhersbeftowed tithes to
idolatrous ufcs for the rnoft parr, and there were two
ciufes moved them to doe this^thei/w^^Z/^i/rcaufcjand
the 'TZ/jficaufe*, the irft^ff/Jive cauic^ which moved theai
in time ofii^norance and bIiodcncfle,togivG feme thing
CO the Church , was to pray forthe dead, and other iw-
pcrflirious ufcs; yet the finall caufcwasrtill to(erve
Ggd^as may be fcene in their evidences and donations,
which ever beare this claufe, Deo drEccUfia^ before
they make any mentioa of Sainc,orother fupcrflitious
ufcs. The /^4// caufc ceafcth not, neither chccfFca,
although the ^itnfulfive caufe ccafc , therefore thofc
things which have beene Idolatrous naay be turned to
holy ufes.
The temple was tkehoufe of prayer, not onely be-
caufe they prayed in it , but alfo becaufc the Lord pro-
mifeJ to beare them for the Temples fake, therefore it
was facriledge in them to make this heuft a den of
theeves.
The conclufion of thrsis,Ietuslearnc to boaourG0d
with our fub fume, frtfv. 3.9. there are many now who
fall downe before the Lord, but they fall not dowRc as
the three wife men did , whooifered^^/<^,w)ffrAr,4»i^
inctnje t9 hin$y Matt, a, 11. but they arc iarre' worfc
who rob him; See the judgements that lighted upon
Shifhak king of Egypt , Athduzud /iciMchad^ezzer, An
tifchsis^^ndCraJfud^ for robbing the Temple of God.
Ec
EXERCIT.
217
Things dcfiicated to "
IdoUtrousufcsaiay be
ciuBgc4 into ho j mei.
Cdmfi,
'fm^utfiyd^
How'UicTeaicUf^rti*
houfe of praye?.
C0ffCluJi0f$\
21
S
Exercitations Divine. (^otmnafidS. Lih.z.
T he affiriMative pan of
this Consmandement.
A man anuft get hh
bread with the fweat
©this brow, or with
the gricfe of his mindc.
■ /
Tht Doiftofi of the
levves had fome trades »
apudHckr.^OS'
T^ra^i: the impotent
beggcr, TTiJuabeftur-
dy.bcgger.
EXERCITAT. TO
That every man [hould have a la^full callhi^,^
Commandement. Will.
B^bef./^. 28. Let him that ^olefiedene morc^ hnt rather
let htm worke with his hdndsthe things that Aregood,
'T'O prefervc men from theft and unjuft dealing, firft
^ hecmufthavcacalling-^fccondiy, alawfullcallingi
Thirdly,hce muft be diligent in his callingjand lafily ^he
iDuH continue in f4is calling.
Firftj hee muft have a caUing^ he rauft get his bread
with rhe fvveate of his browcs, or with the griefe of b ;s
mindej with the fweat of his browes, as thofe who la-
bour with their hands*, and with the griefe of his minde^
as thofe who rule and governe others; hee muft either
doe asthe eye doth, which diredetb the body 5 or as
the hand doth , which worketh for the body . The
Dodorsof the kwcshad feme callings, as Paulw^% a
tent makcr^and fome of them were tanners^and bakersj
and Chriflhiiiifelfe was a carpenter until! hee was thir-
ty yeares ofagc, Mark. 6. 3. // not thu the cuf enter ^ tht
(9nne ef Mary. The lewes have a proverbe in the 1 al
mud^ Bojsg efi doBrina legis^ ^viatsrr^^^ they call -r//^
terrd , fome trade, it is good tobea Do(Scr of the Law,
and likewifcro have feme trade wirh it.
B^'Sgers ha ve no calling, it was in rhe decaying eftare
of the cofumonwcalrhof^^^'/ when they were fuffer-
ed to beggej the Hebrcwes call this, qu^rcre pa-
»5/d«/?'ai'7if,
thofc who live by handy trades- when the virtuous wo-
mmfjoinncrh, and makctb cloathes to her husband^
then (he is praifed in the the gates of the city, /'/^-y. 30,
buc no Calling is to be tcr.Tied fordidc, orbafe^ as the
Moraliftstcrmethem.
Such callings are lawfull, which the holy men of
God have ufcd, as Alph^u^ in the f> riacke is called AW-
fhiis^ from \hhaUfh'\ permutare ^ to change- hee was
xo/Ay^/ro'^ numularius^ a changer of moneys andlobtt cal-
lethrh:)fejcej>iWi77cc\-^ changers of fmall money, 7^/; 2.14.
"byVdoravfzithcnifeifLipidoth^ alampe mater^ fo
Lydia was a feller of purple^ kfeph a carpenter- Simon a
tanner, and ?^«/a temmakcr.
To det( ft any lawfull calling is a great finne, asthe
fuperibtiousE^y/>^/4;5f, dcteflfd all t1"iecpehcards,bc
caufctucy both kept {heepc,and killed thea),which the
E e 2 Egiptsi/ts
» •
^^3^C defidcr4rci
petere.
Sonne caUitigs ire hos
nourabls in thetnfclvci,
and forac praife wor^
thy.
Some callings prai/e
wvosthj.
calling* ufcd byththo*
ly men^ifGodarelaw*
t^Sn rermutarc-
tAda
Ko rawfull falling to
b«deceftcdt
2ZQ
Exercitations ViVme. (jmmand.^^ Lib.2.
W^y PhatAoh would
not fuffer iofepb to
touch hif meat.
Cairngs a^ainft the
Callings againft tht Ctc
cond Comnundement.
Bmxterfiis hfytta^o^A
2t4da!(<*y Cap, 22 ♦
1
Egygtiaf9s boftourcd as their go^is; and I rake this to
bethercafonwhy it is faid, Ge/^. 3^. 6, T'hat Potiphcr
left all that hee had in iofephs hands , and hee knew fraught
that hee had^ five the bread -which hee did eate^ that
is, hee would- not fuffer hitn to touch his mear/or he
hcldhimtobeanuncleane Hebrew, becaufc hee care
the flcfti of fhcepc and oxen. So the Icwcs deteft
all Phyfitians, they have a proverbe in the Talmud^
Oftimiu inter meditos acT gehenrum . To gather tri
bute is a thing lawfull , and yet the lewcs hated all
the Publicans who gathered its fo they would not
fuffer apainter to dwe![amoDgfl: them: and thisisthe
fault of ffioft of our gentry jWhen they fpealcc of handie
trades, they fpeakebafely of rhem, they cannot fuffer
their children to be brought Dp in any fuch trade, there-
fore their children when they come to age, fay with
him in the Gofpel!, T)igge 1 cannot^ and toheggelam
afnamed,Luc.\6,^, therefore I will fah'ific my mafters
account*
Callings which are not lawful! to be ufed^are fuch
as are breaches of the commandements, ss the man
who kept the damofellj that had thefpiritofdivinati-
onj bccaafcofthegainc which fiie made cohiaj by her
divination, A^. 16.16. So thofe in Ephefts^ who pro-
fefled curious arts, A[i. ip. 15?. So the mourning wc-
men who mourned, ler^ 9. 17. having no hope of the
refDrredionj thefe callings were againft the firrt Com-
mand emenc.
Againfi the fecond Commandemenr, to makefih(7
fhrinestoViana^ Aci 19.24. Sothofe fupcrftitious cal-
h'f^s which th^ leweshavefeundoiir^ and which they
fell for money io their fynago^ucs a': this day^asthe of-
fice oiGiliUh^xo ©pen the roll of the law, and ro wrap it
up againe:So the office of Hagbauh^ to carry abonf and
elevate the booke of the Law: fo the cffice oiEtxshd^'m^
to
Of liVmg in a lalpfull calling.
2Z\
Callings ag«Ifift ifce
to touch the pieces of the wood unto which the volume
of the Law is faftencd. So the fupcrftitious callings in
the Church of Roir.Cj all thole arc againft the fecond
Comroandcmcnt.
Againft the fixt Commandement, toufe a trade to
hurt, or put out the life of man /nch were thofc Siar^j
A6i. 21. 38,whoworeC/;r///yfe'/3onely toflabracD^and
not as we doe^to defend our felves.
Againft the feventh Comnttindcment , tokccpca
baudy houfe. Num. 25. 8. So to live by proftituting of
their body, Thcufjalt not bring the hire of a wkorCy Vent.
23.18. The Seventy tranflate it 7?Ai7^069>,that is, (he who
continuethin proftituting her body for gainc. So the
calling that haih affinity with this finne, or can hardly
bedifcharged without thisfinne, QiouJd not be ufcd^as
forawomantobea taverner; fee the affinity betwixt
the whore and the taverncr . fir ft , [z^^'*] in the Hebrew
is called one that felleihvi6"tuals,and [z.tA?^i] is called
S<:oftArh Secondly, ^^P '"."', fignifieth co fell vir^x/>^/tf^thatgoeth betwixt the buyer,
Ee 3 and
Callings agai"^ ft tlic fe-
venth CommaBdeajcnc.
7^'2p- Fro/libulum»
■r \
rn^l s cor tarn f/f.
Callings againft the
eight Commandcwcnti
22Z
Callingf againft the
nineth Commanded
ment«
Exercitations Divine. Command^S • Lib, 2 .
andthefellerj and makcch the buyer to buythedearer;
be was called fo, becatifehe hung oucafignc todraw
men to buy: from ^^©-^ the figneof the Vintner, So
fxayoTTs^ri^^ was hcc who iagroffed all to his owne ufe^and
carried it out of the country. For this Nahum calleth
the merchants o^Nimve hruchoSj the ka^kerxvorme^ brn-
cAiK^isakindeof locuft which confumeth all, and then
flycth B.v^dL^.Nahnm.'T,. 1 5, Thirdly, ^j'T^zr^yA^i^, which
arecalUd Dirdanarij by the Latines, who keepe up the
corneuntill it befcarcc, that they may fell it at a dearer
rate,hcncecarr.c VatdanarUArtes^ Trcv. 11.26. He that
Kvithholdcth corne^the people Jhallcurfe him.put blejjingjhall
be upon the kead of him thatfefleth //•
Againft the ninth Commandement^ Sre jefiers which
the Greckcs call y-KaTir^i^yor ^^^^^i^^i^^^ ^Hof. 7- 3. They
made the kings heart merry with their lies*^ they were cal-
led TitviTciiJAixoi ^ becaufe they ufed all the members of
their body to make fport.
Thirdly, men muft be diligent in their calling, Pr^v.
S' 6, Salomon vfiWah fluggards to goetothe ant, that
Provideth her meat tn thcfummer^ ani gathereth her food
in the har'vefl^ and moreover hec faith, thatjhee hath m
guide^ overfeer^ or ruler. Salomon fettcth cjowne here all
forts of governmcnti Firfi, X^/^/^^in ariftocracie, .ind
xhznfhoterim indcmocPQcic, and moffHlm monarchic*
the ant hath noneofthofe rulers, and yet fhc provideth
well in fumnier for the winter^the (luggard that hath all
thefe com manders, or at the Icaft liveth under feme of
them jfhould learoe to be diligent in his c^Xm^iS alomon
goeth notftrrcoff tofeekea maftertoteachhim, but
one that is ready at hand, aid the bafeft of allthe crea-
tures, frov. 10.4. Heehecometh pore that dealeth tcith
ajlacke handout (^ jad hharzttim^the hand of the diligent
makethrich, [^hhazatz*"] is to diggeinthe grouod for
gold:heechatisasdiJigcntinhis calling, asam^nwho
diggeth
Of ItVmg in a lait)full callings
225
^
A man may change his callings firft if the Lord call
him CO another calling, asvvhcnhec called £///?;ifrom
the plough^ro b? a Prophet. So lice called the ApoiUes
from fi (liters, tobefilhersof men. So if they'be called
by the commoriwcalth, and have gifts for their calling,
they may change their calling* but they muft not
change their calling onely for gaine, as the pofterity of
£// did, who fai J , Put me into the Prtcfts office that I may
^4r^^r'^p^^,^ir,^W(^^ is
that part which joyneth the hand to the arme, which
wee call the wreft . and they uCcd when they {^ave
their wortl for another, to give thecn their wrcft to be
bound, whereby they (ignificdjthafthey were bound
now for him, for whom they had given their word.
There is a difference betwixt ^^ and/>r<€;: hee was pro-
perly called ^'^y, who gave bis word for him who was
ready to be carried to judgement; and/r^i was he who
gave his word forithc debt^ all fort of furctifhip i^
not condcmncdjbut rafh furetifhip^be thou not amongft
thofethat ftrikc the hand, that is, be not thou one of
thofe who ufually ftrikc the hand, Ruben gave his word
for BenjAmiff'^ and Pdul g^\c his word for Onefimw^
Chrifl: was both our/'riejand our vai\ hee wasi^^ prc-
fenting himfclfe before the judge for us, there he^gave
his word for us. F/S/^. 11^. 122^ Sulanhdfervum
tuum-y befitertffor thy/erva»tiaad fo he v^^sprds for us,
paying our debt.
Theconclufibnofthis is, Htth^t mU notw^rkeynei-
tkrJhouUheeate^ I. Theff^. 2, 10.
EXERCIT.
1
of commutative jujlice,
EXERCITAX VIII.
Of commutative jujfice,
Qommandement VUL
Levit 19. 30. lujlbaliwces^ \ufl weighty d]upBfh4^
4 ]hJI hinphiUyc htLvs-^ 2 Am the Lord.
T
He Lord cravcth in this commandetncnt that men
excrcifc jufticc^ both commutative and diftribu-
tivc.
God who made all things, fonicre^numero ^ msnf%'
ra. VVffd. \ i. hath commanded juft dealing in weight,
number, andmcafurc, and hce addcth; lam the Lord^
putting his fubfcription to it. There are two forts of
Magiflrates, the one is migijirAtu4 hquens^ the other
is mAgiflrAtHsmuttts:^ the one a dumbe magiftratc, the
other a fpeaking magift r^^c^ the one, inforo iitigtojo^ the
other w/ir^j vemli*^ that is^thc one in pleading of caufcs,
the other in buying and felling; and the common-
wealth fuffereth daramagc, as well by the one as by the
other. Tofubbornetheludge and make him give out
afalfe fentcncc is a fearefuU finnej foto falfifie raea-
flircs. Hof. ii.y. Heua merchant^ And thebAUAnce ofde-
€eit is mhtshuH^. The Lord who fitteth amongft the
Judges, to (ce whether they doe juftice or not, he ficteth
alfo in this judicatorie, to fee to matters whether they
goe right or wrong,
Thcfe weigiits and raeafurcs are called the Lords
vporke. Prov, i ^. 1 1, they are called the Lords rrorke^ be
caufe they pk .• fe him. Frov. n. i. For a JHji rre/ght u
his delight, bo loh, 6. 29. This it the VPorke ofGod^to he- I
F i lievt
Zlt^
U^iiPr4tm<
Measures cdkd
Lordsworke,
ebA
2Z6
'
Mcafures ratujall by
Mearures taken from
the body of inan.
Exer citations 7)iVme, Command. 8 . Lib. 2
Ikveinhim^ tl-atis, itU the workeef God which pleafetb
him. And marke what great care the Lord had to pre-
fcrvc thefe meafuresand wei^hts^ the fhckel! wascailcd j
the[hekeSofthefan£}uary. Levit.ij. 25. Exod. 30. 13. j
and after the captivity, herenuedthis precept conccr- |
ning the fliekell. Bz,ek, 45. la, that all corruption in
meafures might be taken away, bccaufe it was kept in
the Sanctuary^ and the comrnon (hekell was re^^ified
by it. So the racafures of the foot were kept in the Ca-
pitoll aniongft the Romans, and among us. one towne
hath the keeping of the flone, another of the peck, and
another of the elne.
Tbcfe meafures ofcommutativejuftice were, firft,
naturalli^fecondly^by ioftitution; narurall were thc^fe,
when tFien interchanged wares with wares, as neat for
fhcepej hence it fecmeth when they began to fc 11 for
money, and had found it out by inftiturionjthey put the
print of the bcaft firft upon the money, as lacob bought
it for fo much money. Gen, 3 j. 19. h\MA^L ^.\6* hee
bougHt it for (o many peeces of filver: and this peece of
money was called KePntah^agnu^, lob, 42- \6, and the
Cbaldee tranfliteth it Hhurephah^ oz Hhurphan^ as th^ y
\ of Fd&ponejiu fee a fnaile upon rhcir moneys hence was
their proverbe, te^uiofuper^htt virtutem acfapicntUm.
By inftitution were firftj their meafures, and then-
their moneys their meafures, their finger^ the palme
and the cubit: man is 3Corr>pcnd of things both Hene
andnotfeeoc, and rlierefore whatnxvcrperfedion is
in any of them , the fumme of it is found in him • the
meafures are taken from him as it is called cub'ntss w*
rt. R(veUt, 21. 17, He meAfuredthc WAli^nn hundred And
for ty and four e cubits ^ &ccsrd:ngtothe meafure iff a rhdtf^
thAtu^efan AngfU^ who appeared in rbe hkenelT^' oi\x
man, it is not called the Kings cubit, orrh? coaimoii
cubit, or the cubit of the Sau^luary, but a mans cubit;
of commutative jujlice.
Z2J
becaufc ir was borrowed from nun firl>, and the Lord
a:l udcth to t\m forme. E/ajf. 40. 12. f^/jo hath Meafared
the waters with the hallow of his ha?td , and the heavens
^snthhiiffanne', thcfe were firft TnearLircbk)f licjuid and
dry rhings,raken from rhe body of man.
The firil mcafure taken from the body of man, was
digit m^ a finger. ler. 52. 2i, The thicknrffe thcreofrfi^
four e fingers. When the Pricft mcafiired the inccnfe
whrci) was to be e ffv red, he mcafured ic dtgite annular i^
with his ring finger.
The fecond meafure taken from the body of man was
Lefdchyf,%lmu4. i^Sam. 17.4. There came out ach^mftQft
cut of the camps of the phtliflims named Geliah: whefe
hefrht Tv^ fixe cubits and a fpa^ne^ that is , he w^ afpan
more then fixe cuhttt: So E/ay, 48.13. 4/y right hand
hut h /panned the heavens.
The third meafure taken from man was thecubite,
and ir was of two (ons^^ii\\Qi cubitus commttnis, ox cubi"
tus decurtatm-^ cubitus decurtatuSyOx the fhort cubit^was
the baL'eoftht common cubite. 7/^/:^^. ^ 16. Ehud made
him A dagger of a cubite lengthy that is, halfe a cubite.
C^bittis communis feu mofaicuA^ the commvoc cubite was
twenty foure fingers from the elbow to the top of the
finger^ the flying booke of Gods curfe was twenty cu-
bits in length, and ten in bredtb- wtiich meafured thofe
that were to be cut off. Zach. 5 . 2, 5, this is the juft cu-
bite, Ez^ek. 41.8. The reedis called A fM reeioffixe ch-
bites^ that is, a jufl reed. So Gen. 23.1^. Abraham gAve
to Ephron full weighty that is^ juft weightj and of the ca-
bites the reed was made up.
They builded by the liocand by (he reed 5 the line
ferved to make the wall ftreighr, if any ft^^ne ilood out,
the line brought them to put it in; & the reed ferved to
meafure the length 5 the height, and thebredth; and
ReveUt. 21.15. ^l^^s ^5 called d golden reed^ in refpciS of
F f 2 the
1. finger broad tliefirft
mea/kiff taken from
man.
n^f^Op digitus
anmiUru.
Pzlmm,
Cmhin
CtmwMtnit,'
Decurtdfmu
Tkc line and reed rew
yed for bnUdijig ot the
wills.
xS
Exercitations J)iVme. Command.^. LiKz
the new Jcrufdem which was from above: this reed con-
fifted of fixe cubits , and Ezekiei addeth a palme.
Ezek. 40. 5 . And in the mms hand was a mejifmng reed
of fi^c cubits and an hmdhedih-^ thehand bredthisad-"
dedhere, becaufcthe Angell came fromB^h/^ and
: wrought a reed witk hiin from Bai^ei which was (horter
cy a palaie then the lewes reed; therefore hcc addeth
a hand bredt^ij to teach them that the fecond teiRpIe
(hould bee equal! in length and bredth with the firft
temple.
The h'ne was a meafure alfo^whereby they meafured
aAlltiJtoni..
Tfie Hne ol wi] As truly as this
day is a day ^ that thou niUjell to me thy bnlh right*
He will have the buyer to give the juit price for the
tbing.he buyeth, and hcc will have him that (elleth, to
fell fufticient wares- this the Hebrcpvcs call [A//W^4^^-
middd] menfarapro menfura^ and the Greeks call "xi^-j Wii',
the money muft be fufficient mony, \_Gnobhcr lajfohher']
currens inter mere it or es^ he Vv'ill have it to be f^ood and
current jPiOney, Contrary to this is argcntum adulters-
nam^ car ens puhlicaapfrobatione ^ Tour rm^neyis become
drOjJe.Bfay.i.iz.
Hcewill not have the buyer to overreach the fcifc:
Prov, 2 o. 1 4. /it IS nought jit is nought .Jaith the buyer: but
when he is^^one his yray, then hcboAJieth-^ neither will he
have the feller to deceive the buyer. ylmos,8. 5. The
Lord objcficd to the lewes that ihcy made the cpha
fina!l,anc! thcfhekellgrcat^thcy made the Ihekell great,
r f ^ rhey
Money a mtiCutt by
God will have men to
dealecleatcly and truly
in buying and fcUing.
Q") >2 /4//2 verc lit hie
T
dUs,
menjurapo menfura.
ir/ter Merc stores.
The buyer muft not des
ccive the fclJcr, cor the
feller the buyer.
2^0
Exmttations DiVme. Command.^ . Lib.i.
So thcfe who (eld was
ttr and wiRC.
y^TmKiveiV IS ys-^iv»iV
rov Tmhhvi vitiare vi-
num.
*13 frumentum a
'^2^ frangire.
Frdngera fum jmd
Ob.
they had a falfe ftckcll which weighed more theo the
"ec ba^k^"*"*^* common ihckelldid, and they weighed the flicktll of
^ ^^ ^' the buyer by this fhckell; and bccaufe it was not equall
in weight with their falfe iTiekelL therefore they caufed
them to adde fo much more to their flbekcll, and fo de-
ceived the people: Likewife they diminiflied the Epha
when they had corneto fcllj and fo the people were
cozened both in thefliekeU and Eph3.
As they failed in the quantity in buying and felling,
fo in the quality-, fometimes they fold quifquilias fru-
menti^ and the refufe ofthc wheat, they fold enough
in the quantity but not in the quality^the Hebrewes call
wheat [B'xr'] frotn [^shMar^fra^ger^, becaufe it is pure
and cleaneftuffc, which is able to breakeourfaft, and
kill our hunger. So the Pfalmift faith, Omgriin defert^
mnfregerum (itim, PfaL 104, 11. that is, they got no
water to quench their thirft.
Tfaofewbo interchange things, fliould make thee-
quality to be fuch after the interchange is done, thatc-
very one of them have as much as they had before they
interchanged- fo that neither of the parties muft braggc
of their gaine^nor complaine for their lode. It is nought^
ft is nought ^dith the huyen hut Tvhcf$ he is gone arvay^ thtn
he boafleth, Frov. 20. 14.
Then it may bee faid, that all fort of merchandize is
contrary to all commutative iuftice: for the eed of their
merchandize is, that they may gaine fomething*
The Philofophcr onely re fpedeth the proportion &
the quality betwixt the things which men contrail for^
but he doth not refpeiS the raeafure or midft of that in-
terchange, cut of which gaine may arifc according to
commutative iuftice.
Whether may a man fell a thing at a higher rate
than it is worth.
Th^rc mufl: be an equality betwixt the thing fold and
tile
Of commtitative jujlice.
2JI
the price, and here the common cftimation of the Ma-
giftratCj andthe cuftomeof thecountrey fhoul^rulc
this equality of things. This equality is either naturall
or urj'ill.-in matters ofcontraifl wcrefpcd rjot the value
naturally but we cftccmc the worth of them by the con-
veniencie for ufe* In nature the mcaneft living creature
is more excellent than pearles or diamonds (for things
living arc more cxcellcntrhcn things without life) yet
CO our ufe, bread is better than a thoufand ot fuch little
creatures. Secondly, the value of things is cfteemed ac-
cording to the rarenelTe. 2. Kh)g Ci'^iAnAJfeheadrras
Tierth eighty peeces cf [ilver ^ Andtbefourithpart (ftheub
of dpve^ guts ^rf0rth jive pieces of filvefyhMi when the ficge
was diffolved. 2. Kmg, 7. 8. Trpo meafrres of barley were
fold for afhcktR^ and the mesfure offinejlovperfora l})ckel/.
So when there is a great raortalicy, then the come is
fold for litile or nothing, becaufe there is no body to
eate it. Re velar. 6^ e. AmeafureofysheAtf&rAyennj^ and
three meafures of bArley for a fenny \ but when the corne
is fcanr, then it is fold at a higher rate • thetefore the
Hebrewcs put Rsrum pre caro^ Ut thy feet be precious in
thy neighbours hoife, that is, let them fcldome come
there, Frov 2^.7. So \.Sam, 3. i. And thevoord of the
Lordvpss pretioM in th^fedayes^ that is., rare.
Whether, for felling for tiinc may wee exceed the
worth ot the thing fold or note
There is prettum )uJHJicat»m (j liniilatum , which
confifteth within (ome reafonabic limits of iuftice, and
it hath three degrees; the fi, ft is called ri^idum ^fupre^
mum , ti e fcco'.id ^% called, pn^m (^ mite , or infininm ,
which is the lowcft price; and the third is^ mediocre vel
difcretu7n\ and men in^ their common fpecch exprefie
thcfe three thus. Thehigheft price,thcy fay^ aching is
wortli fo much if it were to bee fold to aTurkc3 the
Icweft price, I can fell it no cheaper to my brother-,
Wr.c:hcr thinci may be
fold at a Higher rate
than they arc w onh.
r^Naturall.
Equality^
Rarum 0* preiiofmm
pcrmutantur A^u'd Ht^
Anfvp.
Whether things iray he '
fold a: a hi c her rate io
nJiiftSmm,
Prct*um< M.tt,
2?2
Exer citations ViVtm. Command,^ . Lib.2.
Quejl.
and the middle price, I fell it nlually thus to any man.
Whether may a man felling to a day, take pref/um
rigidum^ or nott"
The Cafuifts anfwer5that he finncth not in fo doing;
becaufc there is an equality betwixt the worth and the
price^at leaft in extrc.nity^and at the out-moft:but if the
fdler for his forbearance take pretium augmeraativum^
otmMltiplkativum^x\ai is augmented above the worth
of the thing in f xtremtty, this is a breacn-Q|*commnca-
tive juftite. A man may fell for a tune at a dearer rate,
when he rcceivethoot pr^^fcnt nicney, and D^vidaWu--
deth to this. PfaL 44. 12. fhon feUeft tkj people^ (ynon
mnltiplicafii prethm nojlrum, that is, thou dealeft not
with us as other merchams A^t^ when they fell their
wares^ they fell at a higher ratt'^ becaufe they get not
prefcnt money- but wee feeme to be bafe in thine eyes^
that thou fellcft us away for nothing.
The fe are wretched people which wifli a dearth when
it is cheapen Amoy. 8. 5. Whenwillthemromoonebu
gone that w€ may (ell ccr^ei AndtbeSdbAth^ that rpe may
Jet forth wheat^. By Sabbath here is meant the Sabbath
of the feavench ycare, called Shemittah^ for when the
landreflcd the feaventh yerejthe pooregot that which
the earth brought foorih of its owne accord without
any labour 5 and then they needed not to buy corne
from the rich : Therefore they widied that this Sab-
bath were paft, that they might fell at a dearer rate.
Thofc who ruled the market amongft the Hebrewes,
and moderated the price of the corne,were called Shak-
httrim*^ becaufe they brake the hunger of the people,
and they were called by the Greekes d-^pc^v^uoijihQy who
ruled the market, and ^hj^o^tp^j who meafured out the
corne, gTiV/.o^o/,over'feers, and «^ott<:«, wfpeBeres^ and
the Latines called thtmyty£diUs CemUsy the ovcr-fcers
of the corne.
The
Wf€i;€^«wiAge then ne-
ccffiiy, what necv'fliry could urge him, was there no:
' plenty enough in his fathers houftpand he urged it upon
his
Of Sacriled^e,
■»■■ ■ — -'■v
his brother /4fat omrp:ient which was poured upon
Chrifts head, Matt. 26. 12. Tife/i cannot be given for
gold ^neither pjalljilver be yveighed fer the price of them^
Ub.i^, 15, 1,5.
Sc vcnthlvj it is not lawfuli to fell the gifts of the ho-
ly Ghod, as (S^^&i?^/ w^ould have fold thenfi^ i. King. 5;
and Simon MagM would have bought them, ACi. 8.
19. 20.
But the greatcft finnc of all is, to fell Chrift him-
fclfe^as ludas fold him tor thirtic pieces of filvcr, Matt.
26. 15. this was bad merchandife, faith Saint .^«y^/>i,
lud^ fold his falvacion, and the Scribes and Pharifes
bought their damnation. The price which lud.ts got, be
threw it backc to the Scribes, and Chrift whom they
bought, and enclofed in the grave rofe againc, and they
loft him/o neither of the two gained in this bargan.
Theconclufionorthisis, the Lordcurfcd thec^;;^-
nite who had the balance of deceit in his band*^ Hof 1 2 .
7. and the flying bookc of Gods curfe lighted upon
thetheefe,ZiJ^. 5.5. therefore Ic^n^cnlearne to dcale
uprightly and juft iy in their bargrdnSjOr clfe the curfe of
God will light upon them.
*?5
^Xfft.
A man way lawfully
bay chat which ano-
thcrcaaaoc U\l,
Not to fell iht giftj of
the hol> Ghoft. ,
A great finne, and bad
mcrcbandir* t* fell
Chriil.
C0mlttji$n.
G2;2
EXERC.
2^6
ama^imttiki im
Exercitatieris Divim. Qmnmanl^. Lib.2,
EXERCITAT. IX.
OfdiFirihutiVe jujlket
Commandement. VIII.
P/a/m. 41, 1. B/efed i4 hee that scnfidertth wfdj of
the poore,
HE that would confiier wifely of the poore, muft
confider firft what right hee bath to that which he
giveth to the poore; Secondly, that hee e^uft give of
his owne to the poore, andnotofothermens7 thirdly ,
the manner how liee mud give, from his heart j in what
order, and with what wifedome: Eourchlyjto whoftic'
to the poore.
Firft, hee muftconllder what right hee hath to that
v^hich hee givethia raan hath a doubk right to a thing,
a civiil righr,and a fpirituall right, God the father gave
lefus Chrift his fonne the uturmcf! pa?ts of the earth
far A fofeffion^ Pflm, 2. 8. yet hee would not have tha
Temple dedicated unto him, untiil D^t;/"^ bought it
iiom jirau^fA the lehufin for fftie P>ekel5 of flvsr^ 2.
i'^«?.24.24. that he might have the civillrighralfo. So
hee bought thefe things which hee had need of againft
the feaftjthat he might have a civil! right. The ApofJe
toucheth both thofe rights, \Xcr, 10. i^Ji'katfceveris
fcld^nthejhambks^ thateate^askir^g no qiicfion fr confci-
eficefake, EAtewhatfcsver iifoldinthe fi^mbliS:^ that is,
eateic when yee buy it with your rnonev, this is civiil
right. Far confcleme fuhe-^ here is the fpiriti^all right.
Tit. 1. 1 5. I'o th dune dithwgs are cleAne y this is the
fpiritualJ right.
(^Spirit haU^
Chrift bought tke civiil
right of things,
Of dijlrihutbe jujlice.
^17
Some hold that a wicked and unrcgcncrate man can
havenor/ghc toathing, becaufemanwas made to the
image of God, and having lo(t that image, htchath
loft that do:i>inion, a:'', ri^ht which he had to the crea-
tures. And as traitors when they coramit treafon their
lands are forefeitcd • fo wicked roan by their fall have
loft their right to the creatures, and Efay, 60.12. The
mtiofis and kings ilat vcill net Jerie thee , {hallperffh^ and
that the children of God have all the right to things
temporall which the wicked have.
But thefe places (how onelyjthat the wicked have loft
all fpiricuall right to the creatures, but they have not
loft their civill dominion and right : Nabuchddnez.zcr
^tas an idolatrous anda wicked king,yet the Lord faith,
i h^ve given ail thefi lands into the hands ef Nebu^had-
nes»z,cr thekifJge/BaMvn, my fervant^ and the heajisof,
the fields have I given htm alfo^tofsrve him^Ierem.ij. 6.
Hepcrmictedhimnotonelytotakcrhcm, but hee gave
them, to hi p. So Ezck, 29. 20. /have given him the
land of Eg'^ ft fir his labour^ So B^n, 2.57. Thcu 0 king art
a king of kings: fir the Cod of heaven h^th given thee a
kiHgdome^ fower, f.rength and ^lory. So to Cyrus an
inhdell, the Lord gave the treafurcs of dirkentfje^ and-
hidden richss affecret p/aas.Efay, 45.3 And Cbrii\ hiai-
fclfcconiiniieth thisj.vvhcnhec biddcih give tribute to
Ce/ar^^hhouo'ji he vv^as aniafidell, Mau.ii.i i.wind he
(aid to Pikte^hhn. i p, 1 1, Thon CGuliefihave nop\^ey at
a^agahfi me-cxrcj/t it ivere given thee from aiovr.^jhcrC'
fare fin deprivcrh nor wicked men of their civill right
to tliccrestures. the ground of thecivill right isreafon
which is in man, becaufe.hee is a reafonablc creature
to command and rule: the ground of the fpiiituall
right isjbccaufe he is a holy creaturc^andasfintakcth
not a^vay the life cf n^an, fo it taketh not away his civill
pofrcfficiis^and as the Lord Jlddtt. 5 • 4 5- l^^kcshhi^ Sun
to
lohjtgnesGerfh^ depn
The wicked have not a
fpirituall right to the
creatures, bat they hare
a civill right.
TI-.c ground cf the ci;
viil right isreafon.
Thci;ro¥n3 o^'tpofpi-
rtuallrid-uisholintnc.
2?8
E^ercitations Divine. Command^S . Lib. t .
AManmuft give that
which is bis ow^fi*
Ok
Why called naamtuon
of unnghcevufcenre ,
Tjie manner of giving
tothepvore.
Alraes bihA: be given
vviihcompafrion.
t0 rife upm the ev/H ani &n the good: fo hec bcftowcrh
this civili right, as vvdl on the evi!l as on the good,rhe
wicked have thiscivill right to the creatures, therefore
they may diftributc them to others.
Secondly, hec muft give that which is his owne to
the poore, and not that which pcrtaineth to others^
Bye4ke$hjhreadtothep00re^Efty^$S,'j. So7o^. 31.20.
Ifhe were not rcArmedvptth the fleece of my jheepe-^ a man
may not rob and fteale, and give that to the poore, for
that were an abomination to the Lord. The Lord that
\jsrill not have the price of a whore offered unto him,
Deut.i^Ai. Farrc lefle will hee have that which is got-
tcfl by rapine given to the poorc , and therefore almcs
in the HcbreWjand Syriack tongue is called [^tzedef^hj
]u filthy ]Aatt.6.i,when thcH doe fl thine dmts^ in the
Syriack it is, when thot$ doefttby ]uftke:io teach us, that
almesihould not be of things gotten by deceit, rapine,
or wrong,
l^lake tojoar fehes friends of the minnon ofunrighte-
oufneffe^ Luc. 15.^. then it may fccme that wee may
givealmes of that which was unjuftly gotten.
Itis called mammon efunrightemfneffe^ not becanfe
it is unjuftly gotten, but becaufe it is oftentimes the
caufeofinjuftice, for when men are rich they take oc-
cafiop to do wrong. Secondly , it may be called mam^
mon ofnnrighteoufnefje^ act becaufe it is unjuftly gotten,
but becaufe it is unjuftly withholden from the poorc in
their necefflty.
The third thing to be confidered in giving to the
poorc is the maoner, and here foure things muft con-
curred firft the pitty of the hearty fecondly, the under*
(landing of the heart', thirdly, difcretionor wifedomc
in giving^and fourthly,in fingleneffe of the heart. Firft,
it muft be given with hearty cfFeiSion 5 Efaj^ 58^ lo.
Brawoutthyfoule to the hungry, i, /p^.3. 17. But whofoe-
vcr
Of diftribut't'Ve jujlice.
2^9
ver hath this vcor Us goods ^ andfecti hts brother hath need^
And Jbutteth up his bor:els of comfa/Jion from him^ how
dtvellfth the hve of God in him} VVce (hould give ohf
ahiics with fuchanafFcclion snd compaflion as the roo-
ther carricth to her young childj therefore ihny^cvv^)^
comccU from '-> 5^^«^ mifereor-^ if the compalfion of the
heart goc not firftj the Lord counteth nothing of the
z^\x\zs,Prov, 22. 9. fieethat h&th a h^ntifuUejcfhalibe
buffed', for hie giveth of hit brexdto thcpoore: here the pi-
ty of his heart isexprefTcd by his eye; as a covetous
heart is exprcflcd by an evilleycj Frov, 2^. 6, 8030,
2 5 . Did I not Tceepe for him that was in trouble ^and was not
mffoulegriexedfor thepocre: it is a more eafic matter to
to give the almcs to the poore, thantobeaffededin
heart for their wants. It is an hcathcnidi fenrcnccof
fome who lay, miferatio efl alienafapienti^ ut imbecilU
mdiqueocuitnota efl iippire^ adionfpcclum lipfientis: Jle
animt^doiorc vfo^dcUre^ as it is a note of a wcakc eye, to
water when ic bcholdetha fore eye, fo iris a note of
a weake minde to be aflfcit and grieved with other mens
raiferiesipr//^ ii weake (Ur:h Pau/J and I am not rveake^ 2.
Or. II. 25. I am as much touched with other mens
wants as if I wanted my fclfc, Amos, 6. 6. Wtetothem
that irtnke wine in bowlct^ and annetnt themfelves tv/th
thcchiefe ointment^ but th^y an not grieved fsr the af
flUHonfficfipk^H^isQ^iUd ^vr'^iKyur^^ who is nor mo-
ved with ochcr mens grief'c, he is called o.ioiorz.-.ji^^ 2nd
Lipfiiii,
Men ilieuldbe afTe^^ed
with thcgricfcof o-
thers.
ev/xTTuciir^ i\;no hath a fellow feeling of his brethrens
wane , and he is called cfvj ;:«-:-»)< ^ who is nor moved with
their wants:buc^^;^'ii''C4ti«''^5is worft of ail, to dehre and
reioice at other mens iriiferics, as /o/ephs h\\'[hTi:n
v^hcnthey had caft him into the pit, 7hei fat don-nc to
cAtd breads and to be mfrry, (7.^^.37,25, the Lord de-
nounced a great ludgemenc againft the A^monites^
when they r^jjoyccd at the Icwes, and (he fan^Jluary
when
ciya^yyfJii'Dilcrlf ex-
per:.
Acrcat (Inreto teitnci
aithecaUnsi:ie otGods
children.
240
Exercitations T)'t^im£ommand^% . Lib» 2 .
No m^ti cxemptea frem
iving the t\mu of the
eart«
Things which men en*
;oy are of three forts.
Things profitable for
usfhottld be given ^ to
helpcour neighbours
nececeffity.
Ob.
when it was, prophained^/^r. 2 5* ^. Thu^fmh the Lord^
beaufe thou hafi clapped thine hafids^ Andft^mped with the
feete^ and rejcyced in heart with all defptte dgainjl the land
oflfr&tl^ behold therefore I mil fir etch out mine hAndu^on
thee. And Iwill deliver thee for afpoile to the Hedthen^ and
triU cut thee ojffrcmthe pe$ple^ Af^d J wiUcapfi the topertjfi
out of the country^
Thefpeciallalfloes is the almcs of the heart, there-
fore none are exempted from giving of aimeSj nonot
ihepoorefttharis, becaufethey miy have a pittifull
heart, Charitoi de/aeuio mm erogaiur^ the widowes mite
was more acceptable tli^n all the rich offerings ©fthe
Phariftes.
Secondly, hee muft give it with the underftanding of
the heart.
Things which men cnfoy, are either ncccffary, pro-
fitable, dclightfullorfuperfluous- In things neceffary,
wee muft firft ferve our fdves, and then our brethren:
there is a twofold ncccffity, the fiiftis an abfolutene-
celTuyj this is called nece^itas vitA^ there is another ae-
cefficy ad ftatum^ conditionem-^ for our condition and
eftatc, wee arc ootboundtogivcthat which is necefla-
ry for the entertainment of our lif c, tohelpe our neigh*
hour^but oncly that which is neceflaryfor us to live de-
cently in that condition of life wherein we are p'aced.
It was an extraordinary cafe then, when the widdow
oi Sarepta having but a little mcale andoylcto hclpe
her nccciTity and her child , yet fcrved the Prophet
firft.
Secondly, that which is profitable to mee fliould
ferve for my neighbours neccffity : Hee that hath two
coAts^ let him impart to him that hath none^ Luc* 3.11. hee
faith not, hee that hath one coat let hioi give it to hitn
that hath none,for that f<;:rveth for his nectflicy.
2^Cor.d» 14. That your abundamt maybe a fupply for
their
Of diftrlhutive jnjlice.
241
tfje;r wdnt- here ic may fccmc that we arc oncly to fup-
ply out neighbours ncceiTity with our abun Jancc, and
not with thofe things which are necellary for our con-
dition and eftatc.
By abundance here is not meant fuperfluity , but fuch
things as the Corinthians might fpare wellj and it is cal-
led abundance in rcfpeva of the poorc cftate of the
faints, who were in letHfuUm at that time.
Thirdly, that which is delcdable for mec, fliould
fervc for my neighbours utihty, and they give this ex-
ample of itjln //?.4^/they ufed to anoynt their faces with
oyle to make them fliinc^ & they ufed to annoy nt their
feet to make them the more fie for their journey^ and
they fiyjthat a man was bound to fpare the oyle where-
with he was co annoynt his face, for his neighbour to
annoynt his feet for profitable journey^ and if wee are
to part with things delectable for our neighbours utili-
tie, much more are we bound to part with them for our
neighbours ncccflity. Example, Z«r. 10. theoyleand
the wine which the Samaritan had to fervc him in his
journey; yet hee tooke them and poured them into the
wounds of his poore neighbour-, hee tooke that which
was profirable to him in his journey, and fupplied his
neighbours ncceffity.
Laftly,fupeifluiLy fljouldgive place to our neigh-
bours delight^ but this is the mifcry, that the rich glut-
ton out of his fuperfluitie will not beftow his crummes
to fupply Lazarm neccfficy. Luc, 1 6.
Thirdly, it mud bee given with the wifedome of the
heart, the raodeft receiver is aftamed often tinies to
take,thcrefore there is wifedorae required to fatten any
thing and urge it upon hira.Andaswefbould noifhame
thefen^ho have not. i. Cor. ii. 22. So wifedome will
teach a njanfotogive to rhc children of God, that they
be not afliamed in receiving it. An.example of this we
H h have
What meant by abun:
dance«
Things dclc(aablc for
lis fliould ferve our
neighbours utility.
Ourfiipcrfluitiell.onld
give place to our neigh*
boups delight.
Men Hiculd give to the
poore with w•ifi^iox^c
24^
Exer citations ViVtne, Command.^. Lib. 2
BodK, judged wifely ©f
pm
widi fo\\i>gto
theflefh. Qtlat. 6.^. hec is worfe then an infid-ll chat
will noc doe this. i.T//»-5.8. but hcemuft give unto
thcpoore^andthisisafowing tothcfpirit. The lewcs
were to leave the corners of the fields to the poorc.
Lcvit. 19. 19. and the gleanings ofthcir fields, the cor-
ner was that which they left growing in the field, and
the gleaning WAS thatwhich fcllaway in the reaping-
and fo of their olives. Veut. 14. 19, and as the maftcr
of the family was to give the firft fruits to the Priefts,
and the tithe to theLe vits-and to carry the (ccond tithe
to lerufdlem tQ be eaten before the Lord j So he was to
leave thefe glean ings,and the corners of the field to the
poorc as an almes; if there were many poore they ad-
ded the more, and if they did fow little and reap much
according to the bleflingsof GoJ,they added the more;
and the meafure of their corncr,wasthe fixth parr^as the
lewes fiy. When men make thcmfelves friends of the
mammon of uDrighteoufneflTe, that they may receive
them into cternall tabernacles^this was called by the fa-
thers traie^ttU fecHisk\ for the merchants when they
goe beyond fea take not their money with them for
feare of robbing, but take their bill of exchange with
then^.and their money mceteth them in a llrangc coun-
trey; So the children of God give out their money here
unro the poorCjand cii{l their bread upon thewater.Eiclef,
7. r, and they take Gods bill of exchange for it, and
afterraany dajes they jindit^ when it meeteth them in
tne life to come. Hh2 It
A twofoIJ tiff of our
goods.
The torncrs ol the
fieldjand the gltaningg
left to the poore,
How men make chem
friends of rkhci.
Simile*
244
Exercitations ViVine, Command. 8 . Lib, i
To what pooM wee
muft give.
TV - T
trcmiiitj deficit.
Thofe things which
are oiucn to the poore
are called in the Icrip-
turcs, fomtimes Eles-
mofyna f^iufiitiaMat.
6.i.(£t* hoyix,i» Cor,
i6.i (^ -^cipi^fi.Cor.
Cor. 1 6 15. ^ lv?\o}iA
bencd0io»^. Cor. 9. 5-
«3r cjjc^'S- femeuy 1.
(70^.9.10- ?:ir 'Ki]>i?yia.
minifierium vel facri-
ficiimA.Cor.^'iz.
It fhould bee given to the poorc, Breake thy hrcaa to \
the hungry, E/ay,/\'i.j. A man in hisneeefliryis Lord j
of thy goo<^s.Prov. 3, ly.thercfore thoii canft not with-
hold them from him.
The poore to whom we muft give, are fir ft, the weak .
poore, [^Fmatuhjadcf] Hfhfj ha^dfaj/eox tremble. Lfx'//.
25-35.
Secondly, if he be one of our ownc poore: Vea^, 1 5,
7. If there be Am$ngy$u Ap&ore man of one of thy brethren^
VPithin any of thy gates in the land which the Lord thy God
giveth thee-^ Thou fl)dlt not harden thy heart ^nor fhut thine
hand upon thy peer e brother,
Laftly, if he bee one of the poore Saiots, and one of
the houfhold of faith^and thou give him in that refpeftj
thou ]ttdgefl wifely of the poore ^thtn thou fhalc be partaker
of their prayers, and thou flialt lofe nothing. The A-
poftle to perfwade the Corinthiaos to heipe the Saints
ar/^r/^/^wjintheirnecelTityj faithj 2. Cc?r. 8. 15. that
hee thai had gathered much had nothing over^ and hee that
had gathered little had no Ucke, God brought things to
fuch an equality amongft the Icwes> that although they
gathered more Manna, yet they had nothing over the
Homer, and they that gathered lefte, yet their Homer
was full; there were many miracles in this Manna, and
this was one. So the Apoftle to bring an equality in
the Church, when the Corinthians in their abundance
did helpethofc mlerufakm^ they iiiall have their homer
full, aad fufficient to content tbem^aad the poore faints
in ierufalem^ although they gathered little, yet they
(hall havenoiackej for that which the C(jr/;«//?/(i^s be-
ftow upon them will fill their homer 5 and they againc
with their prayers will fupply that to the Corinthians
which they beftowed upon tbem^ and fo both they and
tkc C'orinthiam fliallbee brought to an equality, that
none of thcni (hail want.
So
Of MJlrihtitiVejuJlice.
So they confidcr wifely of the poorc who make o^^^t-
j/=Tpo?eTcf., places to bring up poore infants, and Trhy^oKck^
hofpitals fortheporu, thcfe the Hcbrewcs call {^Bah
Hhefdah'] domus mifericordi^^ihL houfc of mercy.
Thtyoi Crete arc commended moft for their hofpi-
talitic; they had two forts of hofpitalitie, firfi, ^j'/ye^at',
where the Grangers dined;,cnd k/:/^p rkj^ov ^tht houie wl.erc
they flcpt, and hce who entertained thofe, was called
^iTo/ict^ the killing of guefts.
Miferabk niggards who give nothing to the poorc
have Hot the right ufeoftheirowne bread, -^^^^^caft
himfelfe upon his bed, and could not eat his bread be-
Cwiufe be could not get Ndoths vincyardjthefe wretches
have neither the right ufe of their goods for themfelves
nor for others. The Prophet ZuhAriecd.\\Qi\\ great men
the oakes ofB^ifm. Cap. 1 1 . 2 . Why are they called the
oAkes ofBA[m< becaule the cake tree bringcth forth no
fruit, but that which fcedeth hogges; fo great men doe
nothing for the moft part with their riches, but feed
horfes and doggcs; but poorc LAzdrm (lervcth at the
gafe. Luc, 15, -^^w^r^faid, Panem fofluUt paupcn^ c-
quM4 mordet aurnm^ that is^ the poorc beggcth a pecce
cf bread onely ,but the horfe as it were eareth gold.
The conclufionof thisis: i. loh. 3. 17, Whofoever
hath this yvorld's good , aijdjteth that his brother hatk
need^ andflmtti^thup the bov^cU of compaffien upon him ^
H h 3 hor^
245
25orM;/j mifericordU.
Tlichofpitalityoflltc
Preacb«rs why called
Niggardly wretches
have not the ufc of ihcjr
ov>ne goods.
Why great men called
oakes.
Cortclufion. i^
2^6
Exer citations Vivine. Com mand.8 . Lib. 2.
Conclujlon, 2.
Keflitucionwlut.
horv dwelleih the love of G$d m html
They who give their alnacs to be feene of men, lofe
their reward with Godj and they lay up their treafure
in the tongues and eyes of men, which is a cheft, having
neither locke nor key to keepe it.
t Wbo IS bound CO make
{rcftitutiea.
EXERCITAT. X.
OfT^ftitution.
Commandement. Ylll.
Luc. ip, 8. AndZuheM fiood up And f Aid unto the
L9rdi^ heboid^ the halfe dfmj goods I give to the poor e^ (jrc
And I rejlore him four e fold ^
REftitution is a part of diftributive juftice. The
chicfe intention of the law-giver is, that no man
fhould defraud his neighbour, but if he hath taken any
thing frona him by fraud or opprciTion , then hee fct-
tech downe the way faow hee may be recompenfed by
making rcftituiion.
In reftitudon confider thefe points: Firft, what it is-,
Secondly, what is to be rcftorcd; Thirdly, how much
is to beercftoredj Foarthlyjto whom it is made- Laft-
ly^ when it is to be reftored.
Reftitution is defined^after this manner, it is a fpe-
ciall ail of diftributive juftfce, by the which a man is
boundtorcftoreto another that which is his, by the
law of equity, formally, or vcrtually.
He is bound to make reftiturion,who.withho!ds ano-
ther mans goods; The law of God bindeth him to make
reftitution, although hee be bound by no humane con-
tradlj
Of T{ejlitutkn,
J47
traft; Zuhem was obliged here to make rcftitution
although there was no humane law nor contract that
diJ bind him^ the law of God bii dcth the deceiver to
make reftitution to the party whom he hath hurt, be-
fore ever the law of the ludgc bind him^ and the punifli-
menr iaftituted by the Iwdge frecth him not, from that
which he cweth to theparty, unleffe the thing adjudg-
ed be given to the party^and as he v^ ho fatisficth & dc-
f rayeth one debt, doth not fatisfie for another; So when
he hath fatisfied th^iudge, he rcmaiaeth (till debtor to
the party.
Secondly, whatistobercftored: Hcrewemuftput
a difference betwixt rellituticnSiC fittsfaciion^xn wrongs
and injuries done to our neighbour, properly we make
fatisfa^ion^ but not rfflitutien-^ but in things flollen and
taken away, we make refittutton,
Firft, if a man hath damnified his neighbour in his
foule, hee muft make fatisfaftion to him after this man-
net; Firf^, hce muft confcflTe his errour to him; againe,
he mtjft ^^i downc his rctra(Saiion; Thirdly, he fliculd
pray eaintftly to the Lord for him^ that hee would re-
claime him from his errour;confeirion,retradatfon,and
intcrceffion is all that is required of him, torepairethe
hurt that is d ne to his neighbours foule.
Sc<:ond'y, for defamation, If a raan had flandered a
woman in //r/?^/, andraifcd an cvill report upon her
after he had married herjand had not found her a maid-
and if the llgnesof her virginiry proved other waves,
then rbe aiders of the citic were bound to take thc-man^
and to whip him^and bcfidcs he was copay an hundred
fiickcls to her father, becaufc hee had defamed her.
Dent, 21. 16. If a man againe had layen with a maide
that was not betrothed, then he was bound to pay fifty
fliekcUs to her father, and likewifc hee was bound to
marry her, and not put ber away. If a man flander his-
neighbour
A difftrcrcc betvvixt]
reftitution and fatits
fadion.
In damnirying cur
ncigbboHr, v^ee rr.nft
roakeccnfcf/iorjrcilir
tu:ion, and C^i'ufzCiioD.
What reftirutien was)
to be nude in damni-
fying a man or woaiani
aamc«
24S
Exer citations Divine. Command.8 . Lib.2 .
A man is to refpe A his
ovyne good namebca
fore kis neighbours.
neighbour and raife an evil! report upon him; hee is to
confefle publickly the wcong that he had done to hioij
and make a recantation of all that he hath fpoken^ for
the wrong which hc'bath done to his neighbour.
If it be faid that a man is more bound to have a re-
gard to his ownc good name^ then to his neighbours^
and when hee maketh a recantation this waycs pub-
liekly^he ftaineth his ownc good name to free his neigh-
bour.
He is to prefcrre his ownc goo4name to the good
name of bis neighbour, if he and his neighbour be in an
equall cafe; but in this cafe the flanderer hath loft his
good name, and pofleffeth it unjuftly; but the good
name juftly belongeth to him who is flandercd and de-
famed; and by all h^ conditio popdemisefl potior ^ hee
that is in poffeffion hath the beft right.
If hee had done wrong to his neighbours pcrfon and
hurt him, then he was bound to give him curatienem ^
cc^&tionem. Exod. 21, 19. that is, to fatisfie the cA/>/^r-
gim for curing of him, and to give him fo much as hee
might have gained all the time; and the le wes adde^that
he was to pay bcfides for HsP^ame^ and for hxsjm^rt.
If a man had hurt a flave in Ifrael^whom fatisfied he for
curing ot him:' t]\QChirut giant, whom fatisfied hee for
hhcejfatio/il hismaftcr,becaufe hee wrought to him;
whom fatisfied he for his fmc't himfelfe- whom fatis-
fied hee for his credits no body; bccaufe hee was but a
flave and capable of no credit. If a man had hurt a fr^e
man in Jfrael^ he fatisfied the chirurgian for this curing,
and he fatisfied himfelfe for three things; for his Jhame,
for hisf^me^ and for his c€(faticr$. If a man had hurt the
wife of an Ifraelitey he fatisfied the chirurgun for curing
of her 3 hee fatisfied her husband for her ceffation^ he fa-
tisfied herfelfefor hcxPame^^nd ioxhcv f!n?re: hef^^tis-
ficd a part to her husband, and a part to herfclfe, be-
caufe
A fourefold reflitution,
in curing, ceflfation,
fliams,andrmarc«
A difference betwixt the
J reftiCHtion to a free man
! in ifraeliiMd a Have and
'a woman.
Of '^e/litution,
caufcic tended CO the diicreaicof them both; but the
civill law faiJ, fJom^ Ubtr nu!U fretio cjltmArifctffl^
hecthachurccthafrceman, by the law heisbo^^ndy^^
ccjjatunem d^ curat/o;;em-^ but if hcc hath made any de-
formity or fcarre in his body, hcc could make no fatif-
faflion for thitj Corpf^ enimliherttm mlUm rectpit ifli-
mationsm, faith the Law. But if a man fhould make a
ftarreorablemifliin a flave, there may be a recom-
raken for that, for as there is agrcac difference to hurt
man in his face, and to hurt him inthefooccj fo there
isasgreatadifictence betwixt a free man andaflavc,
and therefore the Greekcs call (laves --'^-p^^'^^cr^^j their
miners feet.
As firisfadiion is to be made for wrongsdonc, fo is
refticiuion for things [folnc or taken away by fraud,and
hi?re reftitution is madCj when it is id^mnumero^ffecie^
velaqt$iva'!ens,
Fini, hzQ h 10 t^{koxQ idem Humeri ^ the felfe fame
thingjifit be extant^and not prrillied, and if it be worfe
he is bound to make it good^and if it be not cxtaor^then
toceftore liidemfpecie^-xnA if that will nocfatisfie,hccis
bound to give dtiuivdem x\\^ worth of the thing.
In reftitution this rule alfo muf\beobfcrved. Lands
whichprcfcribcnotaretobe rcftored, a. King. 8. the
widdow being away from her landfevenyearcs, in the
time of famine amongft the Fhilt[lims^(hQ came home
at the end of (eavcn yeares, and the king commanded
corefloretoher all that were hers, and the fruit of the
field fince flie left the laodrfo that if it be a thing fruitful,
which is withholdi'n,it muft be rcftorcd with the fruits
of ir^thefc charges fliQuld only be deduced which were
beftowcd in gathering in thefe fruits^but if the thing be
not fruitfull of it fclfe, and yet it hath becne kept backe
from the owner for a time 5 and heewho withheld it,
hath made fomegainc by it, hee is not bound in that
I i cafe i
249
A threefold reftitution
in things ftoIne«
Landjwirhin prefcrlp-
tion,the lands are to be
reftorcd, bHC not the
250
Eocerciiations ViVme. Qonmiani S. Lib.2*
Things finfull given by
the owner, the rccci^
verw^'snotto render
itb^ck againe.
cafeto makcrcflicution of the g^iine which be hathgct-
tcnbyiriExatrplCjathccfc'hachachainCjardharhnvdde
fomcgaincby ir^ hee is bound to rcrtorc the chaine
backe againe,biit not rhc gaiF;Cj So the biting ufurtr is
bovxtd cogivcbnckc thefroneyjburnor thegsine.
Things which .ire not t6 bcrcftorcd, Jdquoddatur
frcptir delictum ncn tfi rtpitucndum:\riX. be a iinne both
upon the part oHheglvci^and rhc receiver^ the receiver
is not bound to give it backe <'5gaine: when lucta gave his
ftaffe and fignct ro Jam^r to lie with her, it was a finr.c
upon his part ro give them, and a iinne upon her part
to receive theiri, therefore (be was not bound to give
them backe againeto ludah, but they were to be given
tothepoore, for it was not lawfull for her toxkccpe
thenno herfe^fes when Jhe Scribrs gave thirty pieces
of fdver to Indites to betray Chrift, Judas tocke the mo-
ThiSgs lawrull given
by the owner, the recei-
ver is bound to reilore
it backe agaifie^ i
In what caO* reftimtion
is to be made to the
dead.
ncyjbut hee repented and ci'ft it backe ngainc^ but
they %vouW not take it to pur it in their trenfary.
But ifii be lawful! '^kai the part of the giver, and not
upon the part of the receiver, then the receiver is to
give ir backe, and to make rePcitorion to the giver. Ss-
iomon{u'^X\'Bnywt[edome^mdfillitnot^ Pi^ov. 10. Iris
lawfull for a man to come, to a ludge, and to offer him
money to doe him jiifiice^and to expide his csufe^ yet
it is not lawful! for the ludge ro take it| and if hee did
take itjhe was bound to m^ke reftitution . ^
Thirdly, to whom refiitution is to be made.
Zdchcm faith^ v/hor^^/oever i have d^mmjied^ to him I
is^iUmakerefinnticm^ if he bcdeadjthen he isbound by
thelawiomakercfiiruciontoche next kirfman, Nm^,
5,5.7.and if he ha vc no kinlman.to give ir ro the poorc*
NaofKi {&\d to/?//^/7herda'?ghterinhw, BU(Jcdhethe
thetord^\xheljHhnotltft tffhis Icime^iffe to the living
andt^thtdead'^ Ruth, i, that is^ to the pofirriry of the
dead.
Wbcqt
Of '^cjliintion.
What if thofe from vvhoci) Ziehen had cakcn by
f'ifc accufarion, had haJ no children to whom they
("hould makcrcrfit jrion^mighi hce then have given this
(o:ircf$ld co the poorc^ns almcsC
N », for in this cafe it was juft debt co the poore,and
not almes, I [I a comwunic&tio mn e[l gratudta^fcd ex ju/if •
fhde/pef/^r'^itwas nor a free eift here, but a thing that
belonged juftly to them, for the poore inthi:} cafe fuc-
cced CO thechildrcn, and a man may not make a!:nes of
thacwhichisjult debt : this was proper to the poore,
thrreforeheccouMnotgiuc it as almcs, and this was
the brague of thePhjrifcr, Lac. iS. 12. D& de(ima4, I
give tithes 0f all that I p'jjcjie^hQ. made a gift of that hcc
^'as to pay. Almes in the Syriacke is called ]u[}ke^ Matt^
6. 1 . pyken thou dotft thy)uj}icey that is, thine alnie$\ the
reafonof this is^becaufe almcs is a fruit of jufticej and
not of opprcfliOQ- the poorc would have beene here as
hcires, and this would have becoe due to them: but if
he had given any thing befides to thein, that bad becoe
almes.
Fourthly, ho'v much is to be rcftoredjA/'^^ law ap-
pointed not fo crreata punilhment for him that (tole
money 5or houfehold ftuffe^as for him who fl^le fluepe
or oxen, for there arc fome evils confidered in thcra-
fclveSjalthoughtheybcleffc, yet they doe greater hurt
to the commonwcalthjthen thefc that are greater, and
fornefinaesarec 'inmitred witha greater facility then
others; as it iseafier to fteale (hcepe or cxen thrn mo-
ney ,bec3ufe money is more cloflykfp^^ now neat and
fhi'epearemoreneceflaryfor thelifeof man then mo
ney, and faecpe and oxen were the facrifices which
wrrc offered unto the Lord, and therefore no marvel!
although there was a greater puniftiment inflidedfiir
ftealingof them then for dealing of other things.
Why did the Lord command five oxen robe refto-
I12 red
.^5'
Qucjl.
That VYhichii;ii(V debt
a man is not to make
almei of it.
Why almci and '/uftfcc,
batk boih •ne lUoQc,
Tte meafurc of chcres
fticution.
^mft.
252
ExercitatiGns ViVme. (^G7nma}hi S . Lib. 2 .
cxf»/».
The difference betwixt
thereftituUQR of oxen
and ilic€pe«
^Uffi.
According to the nat=
tu ce of th J theft t he pa ■
nifl^ment is to be mea-
ftircd.
CD^nw-iK
An exim^UoiZitfcBeuJ
ref^imtion.
l_.
red for onc.and but foure flieepe to be rcftored for one.
Bccaiife it was a greater boldntffe :o ftealc oxcPj
then fheepe, and leflTc rjeceffit y to ftcale one ose, then a
fhefpo; for a man perchance might ftcaleaflicepein
neccffity tofatisfiebim and his family, but not anoxe
to fatisffebim and his family. Againe, the oxe was the
beaft that was mortneceOiiry for them, and therefore
hee who ftole an oxe was more fcverely puniilied:
therefore the Greekes when they would praifea thing,
they put/5«?toit3as/3«f^^:/^>i^, a faire child^and /^«^v;e5r a
faire figge.
What was the rcafon whena thingwas ftolne, ifit
was found with the msn^he was 210E fined in fo much^as
if it had becnc killed or foid.
The reafen of this was, when the thcef e went on in
his finne^the puniflimenc was enlarged, Zachet^ ftinted
himf-ife to fouretpld^not by vertue oiMc/es law/or he
was but a heathcHjand a publican; but b-caufe he kaew
not certainly how much was due to every one, he will
raibergivemorethenleiTe.SoD.^i;/W,2,5'^;».i2»5. faith,
hee will reftorc the lambe fourefold, but in t!ie ori-
ginall,ie hjirbdngta^m.bu ^uatuor^twiccio much as is
commanded in theiaw^fW.i 1.^7* for the Hebrewes
double in the duall number untill they come to feaven.
And he will give the halfe cf his goods to the poore.
Let us put this cafe: Zachcu^s had in hisftocke^;?^//;*'
dred thoufmd founds ^Vv^ takeih of this ten ihouf&nd from
thepoorCjand bindethhimfelfe tcgive backe to them
whom he had defr.^^uded fourefold, this would have a^
mcunred to fortie thousand pound, there temainesbe-
hindc lixrie thoufind pound in the ftocfee, the halfe of
this heegiveth to the poore, and now rerDaineth thirti*
thoufand in the {lccke,and then he faitbjtbe reftwhich
is behinde is mine owne.
Fifily^in what order refiitutionis to be made.
VVhere
Of%eflitHmn^
*5?
To whom chiefly re-
ftituti on u 6.tft W bf
made.
NecffitA.
i
Where there isfufficienttofatisficalljthenGcrcainc
debts are to be payed before uncertainc . If there be
notfufScienctofatisfieallj and the creditors be equall,
then rcitirurion /»/'«' r4/(7 is to be made; and if they be
notcqualljthenthepooreisfirfttobe fatisficd, and if
there be nothing to fadsfic, then there muft be a
willing mindc. The Schoolemenobfcrvevery well,
that there is NicjsiUs pr^cepti^ & necefsitm medij^
where the precept binds,and the mearics cannot be had,
then the Lord accounteth that obedience to the precept
when there is a willing uiindc; Example, The Lord
commanderh every Chriftian man to receive the Sa
cramenr, the Chriftiao is taken captive amorigd the
Turkcs/othat he cannot come to the Sacrament, in this
cafe the Lord doth accept his defire for the deed. So if a
man be willing to pay that which he is bound to pay,;*^-
cefsUiteprjicepti^ albeit the raean(;s faile, the Lord ^jlz-
cepteth his Will foP the deed inthiscafc, andrcputeth
hirn obedient tc his Commandemcnc.
Laftly, when reflitction is to be made.
Zacheu4 reftored vitthat ti'.ne whenChrift fpaketo
hi ^1 3 i^ left it not to be done by his heires, but hce
p wed ic himfelfe^ hee faith not dabo^ I fliall give it^ but
^^5 1 give ir in the prcfent tirnc^ \\\\[\Q\\-\[smpetu6 Cfi-
T he meanej arc fbme-
time an accomplifh/uent
of the precept.
r/V//i was Upon him, at the fame timeh°e will reftorc;
for i\xvi>inflsitH6fpiYitu6 is foone qucnchedj while Chrilt
ffandeth by he paycth it,Exod. 1 2 .2 6«Refto8:c thy neigh-
bours rauTTcnt in which his skin flecpcth^beforc the Sun
go downjfo the cloathcs that he wcareth-^in the monii' ^g
before the Sun rife. AhimeUch rofj up earely in the
The Lord co^nandedjthar whc-n a man made rcftitution
he fliouldgive the principal^Scadde a fiuh part more to
ir^Sc give it to him^to whom it appertained, & the time
is fet downCjin the day of his rrefpafle offering, bee \v:^s
I i I not
There is bo delay to be
made in r«fl:icucioD«
2 54
ExercitatiGns Vi^inc.ComnjandS. Lib.2.
not thcntodcfctrQ it. Prov, 3. 28. SAjnot come agAtneto
msrrow'^ hec is bound prcfcndy to reftore if Ike have
mcanes, and ifhce may doe it without theloflTeofhis
crcditjifthe finncbe fecret, or without the overthrow
of bis famificj he is not to make reftitution prclently^
unkflTe he be in as great neccffity to whom reftitution is
t:) be made- and laft^hec who bath ftolnc any thing fe-
crctly, and cannot make reftitution without difcovcry
of himfelfe, hcc is not to give it himfelfc^ but by ano
thereto fave his credit,
ThecDDclufionof thisis, If thou make reftitution
thou ihait be the child of ^6^'^i&J^W5 and falvation (hall
come to thy houfcs thou fhalt not overthrow thine
houfc by this meane^ but build it , but otherwife, thou
and thy money fhall perifli together , and T»j children
Jhdflatter thefoorefer bread^ as Isb {dXih^Iob. 27.
CoKclHjion.
COMMAN'
^55
Commandement. IX.
EXERCITAT I.
That a judge may he a falje ivkmffe.
Exod.io. i6 ,Thou Ihih mt bearc fal/e rvitnejje AgAinft
thy neighbour -
His Commandemcnt is broken cither in
udgcmcnt or out of judgement.
The pcrfons wlio concurrc in judi^e-
iicnt arefirft,ihe Iudg^5 andhec isfi.ft
_ called by the Hcb^ewcsJ5'/;d>^^^^ Second-
ly5^^^;rj/w//?y^.^^,hc that hath his caufero betryed be-
fore the ludge . Thirdly , Ben D:na^ fi!if^\i4dicfj, the
guilty perfon, and hce is called MochohheLdcb/tor^ or
creditor. Fourthly, the witneffcs. Fifcly, mel/Sz^ the
advocate. The parties who were trycdin jud|L?;cmenr,
were cared anfljenbhoth, vtri litis ^ z'cUdverfurij. all
thc^e may bcarefall'e vvitncfTe in jiidgcmcnr.
Firfl^theludgemay bca falfc witneffci chelud£!e is
bound to doe two thing*;, lujiice^ and Indgcmertt, Hee
is b:^imd to do lulltcefi\CLi is ,to protcft the inncccnrjSc
to deliver them from opprelTion./oi, 29. jj.lbrd'ci/jf
jdwes ofthewicked^ and pluckt tkefpajlcoutofhis ifcrh.
A goad lodge fhculd doe as I>4i//WdidjWhofn:iorethc
lion
7)oniny.i ludic'ij,
\^^7D ^diccatui.
• I' » -
litis lelccntcnttonum.
dr iy.il fjLivujidvcT fir))
Five forts of pcrf^inj
may bear* ^aifc vvitncfTc
, in;udgcment.
\ two thirds, /uflicf, and
I /udgcn'.ent.
6
Exercitatkns Dinjim.Command^g. Lib. 2 .
An upri^t ;udge i» to
dof two chings.
A ludgetaaA incliae to
lionandtookcthelambeout of his mouth, i. Sam, 17.
35.buc54«/rererved^^4gthe wolfechac hcmightkill
thelarribes, i- S^m, i5.5>.
Thefecond partof the ludgc dutieiSjto dot judge-
ment^ that is, topunifh the wicked; and chat bee oifiy
perforrac this dutic rightly, hee muft proceed two
wayesj €v:\\^xfer [crutiniam^ by fearching out the mat-
ter dih'gently if there bene wicnefleSj/(?6. 29. i6t The
CAufe which ikncvo not Ifearchedont^z ludgc fliould diggc
through the wall to findc out abomioations, as Ezckiel
did,Ec^y^»8.8. Secondly^if hee woald judge rightly ^hee
muft trye out the truth ^^^r teftes.
Firft^aludge^whoisthcLords deputic muftftudy
to imitate the Lord who is the great Judge of the
world who cannot doe wrong; Gck. i 8.^ 5. he muft nor
incline more to the one part then to the other5untill hee
have cryed the caufe; andasthe Arithmetical! midft is
equally diftant from both the extremes, fo muft the
ludge ftand neutrally affeded to botli the parties, and
encline neither to the one, nor to the other: and as the
tongue of the balance ftandeth equally to both the
fcalcs, fomuftthc ludge to both the parties, and the
Hebrewes obferve,that efm^m is both called the eares,
andapaire ofballances, for even as the tongue of the
balance ftandeth as a judge betwixt the two fcalcs,
and enclineth to neither of them, untill the weight be
laid into the fcales, fo (hould the eares of the ludgc
ftand equally affected to both the parties untill hee
heare their reafons.
Secondly, the great Judge of the world enquireth
before hee judgeth, he will come downe and fee whe-
ther they have done altogether according to thecrie of
the finne. Gen. 18. 21. Licet fint DtoAferta^ mntAmen
funi'vit Audit A ^fe A ^'/^,albeit nothing be hid from God,
ts^Jm
{
Balances.
Aludgamtift enquire
before he ;udge«
for all things arc naked before him^ Hek 4. yet hee
puniflied
TImta Jud;!emay be afdjewitncffe.^
*57
puniflicd not thofc things which hec heard onely, but
what he faw. And the councti! (^{Literan advifcd ludg-
est© Icarne ofGcd hirafclfc to trie and examine:
Thirdly, the great ludge of the world iucfgcth not
raflily. temeritie and incondderatcnefTe are principal]
motives to make a ludgc erre in judgofxent', as we fee in
the cafe ©f Davids judging betvvixc Mephibofcth and
Zib:i\ Firftj Dxvici promifcd and fwore that he would
bee a friend to idnitharj. i^Sam. \g. and reraembring
his oath, he gave his lands to his fonnc Mephib$fcch'^yct
by the faife acct:fations of ZibA^ and Duvidsfarmifing^
t\\:^zMcphibo/eth aflreearancc, but the Lord lookethon the heart, He hafh
not ejesofflej]}. lob, lo. 4. A ludge (hould lookeas neerc
tothecaufeas he can, that he bcenot an accepter of
pcrfons; a ludge is called dctahhraja^ Ddn. 3 , 2^ bccaufe
he fljoulJ adminifter pure juftice.
ludgcs adminifter not pure juftice when they refpcia
the perfons of men.
The word per/o» here is taken for any thing which
the ludges rcfpe A, befides the caufe,
FuA^perfofi is taken for a mans riches. /4m 2. 3. For
if there corns into your a[femhly amxn "with a gold ring^
i» goodly Appirreli^ and there come in al/o a poore man m
vile rdyment^ and tfje have refpeff to him that weareth the
gay cioxthing^atidfay unto him (it thou bere\ in a good place:
and faj to the poore ^ (land thou there ^ or fit here under my
footftook'^ are ye not then part iall in your felvei\and become
fudges ofevill thoughts} here perfon is taken for riches.
When a ludge confi Jercth a man onely, becaufe hee is
rich^ then he accepteth his perfon.
There is nothing that corrupceth a ludge fooner then
bribes. Deut, le. 19. For a gift hlindeth the ejes of the
wije.and Exod. 23.8. itblindeththecyes ofPtkhhint^
thofc who fee and have their eyes open; albeit, if they
faw never fo well,thcfe bribes will draw on fomc fcales
upon their cyesj there is nothing more tender than the
eye, nor may be more eafily hurt; a little dufi blindeth
ic; but when once it hath drawnc on acatarack, itbe-
commeth fenfeleffe, and yec may thruft any thing into
Kk 2 it>
/o/>. 5.7.
^"/. '-.erf. 16.
Arudgcll.onMnotbco
an acc«ptcr of perfons, ^
NH^m ({uorumiui
lex €orum ^ N^'^JD
pitrum, ' »
Acception ^r;c« taken
foramansAaturc.
rUtarthuti^jOjtt, U
Hjfertde,
The word ^r/o« tal^cn
for the couatiej.
26z
Exer citations DiVme, Command.^ . Li b. i .
and curne ic inco wor mewoo J ; The law is that the blaf-
phemerfhould die the death. Lev/i, 24. 16. but they
adde this that they had n law^ and by theh Uw heJJhwU
die the death ^^ beau/e he hadmide himfelfe theJonneojGod.
leb. 19*7* hcc was the fonne of God,and therefore the
law-giver, then hee brake not the law; they mil apply
the breach of the law to him,and they fay that he lliould
die acxt
to the Judge who doth
-corrupt /udigcmcnt.
What trann^r oAM*t-
n«> fliottid be adapted.
26^
Exer citations Divine. Command.^ . Lib. 2 •
prove afterthe hearing of his cares. 5/Sy. ri.3. and 54-
Umofifakh^ t\\^X. A fa^fe vitnejfe jhali perijh^ but he that
hetrttbJpecLhth confl&ntl'j, Prov. 21.20^ In the Talmud
the rryall of the wicaeffes is fee downe, how they trycd
them by feaveademaods: Vh^quAfeptifmna lubiUi
ficium eji'^ in what weeke of the labile did this fall Qut^
SQCondly ^ qua hebdomdde annaU^ in what wecke of the
yeare? Thirdly, quAlifiptefn inter Jingulos luhiUos inter-
jluentf^ that is, in which of the Sevenths in the lubile
did thisfallout-f Fourthly, quoAk menfis^ what day of
thecnoneth'f FifciyjWhatday oftlieweeke:' Sixtly^at
whathourcc* and Seventhly, in what place did fuch a
thing fall our.
Secondly, the witnefles fhould bee faithful). ReveU
3. 14. Theft things fmh the Amen^ the faithfuU and true
mtnejp. Frev. 14. 5, A faithfuU witne^e wiHnotfie-^ If
he bee a true witncfle indeed, or reputed to bee a true
witnefle, be nsay be admitted. E/S/.S. z. Frijah is called
a faithfuil witneflc, v\ ho was in cffed an idolater^ yet
becaufe he was reputed to be a faithfuil man among the
peoplcj therefore he is called a faithfuil witQcffe. The
nearer that aien approach to the Lord, their greater
care fl]ould be to fpeak the truth.^(?«i.^. iJfij the truth
in cbrijl, I lie not. So it is the greateft finnc to lie to the
HolyGhoft. -^^7.4.3. It is a greater finnc for a Prea-
cher to be a falfe witnefle, then for another witneffe in
a civill flourti bccaufe he draweth neare to God. i . Cort,
15. 14. Ifchrifthenotrifen^thenuourpreachinginvaine^
and wee are found falfe mtnejfes efGod. So to wreft the
word rpcA^^/, 2. Fet» 3, i^. It is a fpcech borrowed
from thofe, whoputa man upon the rack, and make
bim fpeake that which hce never thought. So unHable
\ feules when they wreft the Scriptures to draw out a
fenfe our of theiu which they never meant. It is a grea-
ter finne to vvitnefle a falflioodin iudgemcnt,tben out
of
Mult A dkutiitirin Scrips
turis juxtd opi»ione/» e-
ftimdntmm $H9 tempore,
I»h, 8. 28. nonmtrds.
I ier»»t in pratorium ni
\ipfic9ntdm$ndr^»tur^ id
\efiyttt ipJiexUimahant,
j S$: ler, 2 8. I \Hatt4»»ah
I Mcitur prophet A ^ cum
tamcn pfi^dsprophetd.
J^ainflfalfe witnejfes^
l6ty
ot judgcmenc, bccaufe they draw nearer to the Lord
fuch wcrcthofc falfc vvitncflcs, who tcftificci again(t
Chrii},and wrefled his words. Chrift (aid noi^dejiru^m^
as they allcaged- neither 5 Deitemplum\ neither^ fa/ff^m
ilLudreAtnfegrarc^ btit onely \X\\%^l>elho'j thu temple ^and
in three dayes tt fl)all be built np agninclob, 2. So that
one word being changed, the fcafc may be perverted,
Prov. 17. p, flee tkit rtpeateth d matter^ /eparateth
friends-^ thatis^, hce that rcpcctcth a matter changing
Ibaithing in itjOr not keeping the wordSjinterpret them
maliciOBlly, thcfc were not admitted to be witnefles-
(jiWQ propter culpam^Qs the infamous: fecondIy,for defeat
of judgement, as fooles and children;thirdly;/rnnsD
The nnm'wf of.VM'tncT-
irjcntrr.er»t.
266
Wliattim* tfcc witneGi
fcsareto beare witnefTe.
ExercitatiGnsJ)iyine. (jmmanl^. Lib.2.
falvation tfac Lord uleth three witnefics in heaven, and
three in earth coconfirmeourrcdcn]ption: the three m
he^veOjare, The Father ^ the v/ord^ and the holy chofi, i .
Job, 5. 7. And fo thethrcc in earth are, The Spirit ^the
Water^andthe Blood ^at^d thefe three agree in ene. So in the
cenfures and admonitions of the Church, there muit be
two or three witncflls. 2,Cthe Judge,
and fo Chrift i^ faid 10 afifwer when no man asked him:
So \,Sam. 11.17. Toanfweristo anf^er according to
ones defire, EccUfio. ip. Money anjwerethto all things -,
That is, IB every mansdcfire: to anfvvcr then is to
fpeakewhentimc and caufe requircth* VVhenaciufe
requireth
Jgainjl falfe witneffeSx
i6j
rcquircthjawitncflTc is bound to anfvvcr to deliver the
innocent, Prov, 24. Xi. and A true rvitneffe del'tvereth
foules^ Vrov. 14.25. They knew mee from the beginnmg^ tf
^heyv^ouldtefitfe^AlJ. 26. 5.
Bccaufe the chiefe part of judgement dcpendcth
upon the witnclTeSjthercforc under the law the witncf-
fes didfundry things in the execution of the guilty.
Firft they laydthejr hands upon him, to fignihe that
they devolved all the guilt upon hisowne head, and
that hee did die for his owne fault, hence is that phrafe,
H^s mijchicftjhAll returne upon his vy^ne head, PfaL y. 16.
ihercforea mans condemnation is cxpreflTcd by laying
on hands upon his head, Heh, 10.29. Of hew muchforer
funip}mer2tJf/vpofejc (hall he he thought worthy: in the ^7-
riAcke ir isexprcHbd by laying on the hands upoQ the
hcad^ hee ailudcth to the cuftomc under the law, wfae/c
the witncflTes laid their hands upon the head of him
who was to be ftonedj Lcvit. 24.15. and the Greekes
(ay h; rh fct/T« Y.i2JL?Siv^ and the Latines fay ^ QmdilUrum
(spitijit.
The feccnd thing which the witnefTcs did under the
law, they ftoned the guilty man^and before they ftoned
him, they laid afidc their upper garmems, that they
might be the more fit to throw ftones at him, Alt*-] .58:
They cifl him out of the city and fioned htm, andtljtmt^
nejfes laid downe thetr c/aathes at ajonng mansftet^ whcfe
name was Saui^ and after the witnefles thrciv ftoacsat
him..Laftly the people ftoned him, tofignifiethatthe
guiltihefle of that perfon might not defile the land; and
alfb for their dctcftar ion of the crime.
Minifters have a fprciall priviledge in judgement, i.
T/w. 5* 19. Agninft an Elder receive n^ anaccufation^
iut before tm or three mtnefes^ythaz is^thcy muft be tepj
apflentes^ before any accufation be intended againft
them: againft another janaccpfation maybe intended,
LI 2 ii
T he witncflTei were to
dofundrythrti^iagainft
the guilty.
268
Why the Jjord would
have preftnt witncflcsj
when the Miniftersor
£lder8 are accttfefj.
A difference betwixt
thefe^to overcome in
/'udgcnsent, and to be
clearer
Exer citations DiVme. Qonmtnnd.^. Lib.2 .
if the accufer willbindehimfelfe to follow the accu-
fation ofhimwhomhe accufed: but a riiinifterhath a
greater priviledge,that it muft be knownc before hand^
whether there be two or three witneffcs, to prove this
accufationagainfthim, bcforcever bisnamc be called
in queftion.The reafon why the Lord would have them
ready to teftifie, was this; the Lord hath a great care
and rcfpeiS to his Gofpell, and hath puc this treafure in
earthly veflelsj firft^ hee will have no man to touch
them, ordothemanyharme, P/2(/?9;. 105. 15. Second-
ly, hee will have maintenance given to them , that they
may be incouraged in the law of the Lcrd^ 2 ^Chron. 21.
4. Thirdly , hee hath a great care of their cicdit and
good name , for if the accufation were not followed
prefently, then the Elder all this time lay under the
ilander^ and the accufcr was^the conqucrer^ David
fpeaking cf God> Ffdm. 5 1. 4. faith, That thcu maifi be
\nftipdx9hen theu fpeakefl^ and be clear e rrhe» thou
judge/} ^ih^t iSjWhen thou art judged and called in qucfli -
onby men, but Paul cimg the place, Rcw.^.^.Tkat
th&u maijl evercome when thou art judged . why doth hee
put overcame, fer pure or clearel becaufc none ever-
Cometh in judgement but hee that is f^re or cleare^
now all the while that the Elder lyeth un^kr the
flander hee is judged /.w/«r^5 and the accufcr ever-
eometb. But when the matter is putto a tryallj the El-
der is found cleare and pure, and ovcrcometh, and
the accufer is overcome and blotted. Here wee fee
theneceffityof prefentwirnefTeSjthat the Elders good
name lie not under fuch a biot, and that hee make not
the Gofpell to be evill fpoken of, as thefonnes of£//
did; who made the facrificesto be abhorred.
And there is great oeceility why the Lord fhould
have fuch acareof the minifter, forithathbeeneflill
the policy of the devill to hloi their good name. See
it
J^ainflfalfe witnejjes,
269
ic in the example of Ndrcrjfti^ bifliop of leru/iUm^ and
Atha^aJjM^and fundry others.
The confcdaries that follow upon this, are firft, that
preachers fhould prcfcrvc thcu* good nameas the apple
of their eye.
SecondIy,that Magiftrates fiiouldbc naore unwilling
to call them in queftion then others.
Thirdly, that God will not exempt his Elders from
tryall^as the Pope would his Clcrgie.
The conclufion of this is, all evidence depcndcth
upon the witnefTes in judgement, therefore the wit-
neflts (hould be moft carctull to tcIUfie the truth^ they
fland before the Lord, Dcf^t. 19. 17. Tefies f?ftentje
ccram Uhovah^ if they tcilific an unttuth, they lie in the
prefenceof God3 fothey tedifie againft the innocent
parries,and they are the caufe of their death^fuch were
thefalfcwitneflcs who tcftified againft A^i^i^/z^jL/C/^g.
21 . 13 . and Doeg againft VavU and Ahimekch the
Prieft. I. SAm. 22. p. and fuch was Ziba. againft Mt-
fhibe^eth ^ 2. SAm. i^. 3. and VriAh ag^inii Jeremfe^
A^r^/w. 27. 17. the witneftes againft Chrift, Matf. 26.
6in and. they who witncfled againft Steven^ A^. 6.
Co fife If. li
Ccfffeii. 4,
CdnfcCi' 3.
Ccnclufi^nn
ThewitncfTcjftaidin
thcLor(i(prtrcncc»
270
Exert Uations Vi'vine.Command^g . Lib. z .
Two Torts of «^uivo»
cation.
Wkat logicall equivos
cation is.
ludicium.
Whenlogicatl equivo-
cation is law^uU*
Lihertath.
EXERCITAT. III.
jtgainjl ecjuiyocation.
Commandsmmt. IX.
^fd. 15.2, Hee tbAtfpuketh the truth in his hedrt.
\/\7Hena man that is called in queftion anfwcrcth
^ ^ by eqmvocAtion,ihQVi it is a breach of this Com-
mandemenc in judgenaent.
There are two forts oieqttivocathn^ the firft is called
L0gicaS,thQ fecond is, when men equivocate by mcn-
tall refervation.
ttgicaU equiv0cMi0f$ is this, when a fpeech doth carry
a double (caftjOr raay be conftrucd two wayes; Exam-
ple, The head 0f the butler fhall be Uftup^ and the head cf
the baker Jhali be /iftup^Ge^. 40, to l^/t up here is ^ilogi-
call equivocation^ for fometimesit fignifiethtoexalca
roan to honour, as the butler was 5 andfometimesto
hang up a man, as the baker was. So, Let the dead bury
their dead^ Luc, p. 60^ this is zlogicall equivccation in
rpeech, that is, let them who are fpiritually dead bury
thofc who are naturally dead. So Matt- 7. i . ludgenot^
thatjee be not judged^ this word judging is taken two
wayes.The firft is Indicium libertatis ^thc fecond is ludi-
ciumpoteflatis^
Logicall equivocation is lawfull , when it is nfed to
convince fcrsflcfle finners, who will not beleeve the
truth when it is plainly told them. Example: Ezek.ii.
13. The Lord thrcatned that hce would bring Zede-
kiah king of ludah into the land oichaldea^ and chat he
fliGuld die there, and yet never fee it. Why doth the
Lord
/igainft equivocatini
i7i
Lord fctdownctbisfpccchfomyftically uRtohim? bc-
caufe this perfidious king would notbclccvc the truth
when it was plainly told hioi, hcc died in Bahc/ and yet
hcc never lawit^becaufe his eyes were picked out at
RibUh.
Exainplei. 2.AV>^. 8. lo. And Elijlu fAtd unto Ua-
fAil^goe and fay unto him^thou mii(t certainly recover ^horv-
beit the Lord hath piewedmee thou (halt certainly dte: this
is a Ugfcallecfu/vscat/cnjit{\ in pointing, and then in the
words- In pointing Ifh emur lo chaje tohjc\ here is a
double readingjthc margioall ^ and the text rcading:thc
marginall reading thus. Say unto him^ thou mdi[l certain
ly recover^ alhett tie Lord hath fl)ewed mee that he (hall
fureiy die. TbQ new tranflarion toUowerh this reading:
the text reading is thus, Goe tell him hee /hall not ^Itve, be-
caufethe Lord hath Il)ewed?f2e he floali certainly dye. In the
firft reading it is fctdownc indefinitely, he may Lv^oi
notlive^ becaufc the difeafe was not deadly; but in the
fecond reading it is fctdowne definitely, becaufe the
Lord C^ld he Pould die. The Hebrcwcs obferve , that
when a negative is fctdowne before two verbescom-
ming from the fame root, then comnrionly it dcnycth
doubtfully, as when the ferpcnt faid to Eva non rucrien-
do mcrierts j perhaps )e may die^afjcl ferhaps ye may not die^
Gen,^. but when the note of denyall is fct betwixt
thctwovcrbes, then itccrrainly dcnvcih, ^sfnorirndo
non mcruris Te (hill not dye at ali-^ the note was fct before
both the verbes in Satans fpeeehjar.d thcxforeit is but
doubtfully denyed. Th^ text againcnray bercad two
wayts, beeaufe of the accent, maccaph^ which (^mt-
xii.K%\seuphomcus acctntus^ and i^ommmcs /'if9ta^licu4^
if it be eHphonicH6 acccnttis^ then it is r^ad thiswayes
without diftin6^ion {ioi euphoniais not a noteof difti*)-
dionj Abi die ei^mn^ivendovives^ as though there
were cot an accent hcrcj but H m/tccaph hcfyntaclicf^s
accent Ud
Atwcfld ecferienct^^t knov/ a
fever in the firftfcnfe before ever wee feclcit, but in the
fecond fenfe wee know it when wee feele it burning us;
Aoi. I- Now J know in vertty^ this was experimental!
knowledge- In the firft fenfe, we know the privation by
the habite,flXid in the fecond fenfe^we know the want of
ih2 halite by the privation. LogicaU equivocation is then a
(injWhen it fervcth either to pervert religion or jufticej
but when the Lord ufeth it againft wicked & fcnfelefle
finnet's who will not beleeve the truth, when it is plain-
ly rold them^then ic is no finne.
The fecond fort of equivocation is by mentiU refer va-
ti$n^ when a fpeech is patched up, and the one part is
cxprefiTed, and tlic other part is refervcd in the mindc
of
Equivocation by teens:
tallrcfervation, '
Agamft equivocation ,
^7?
of the fpeakcr; an^ this is now called lefuiticalle^uiu^^
cAtkn^ and they fay that fuch apropolition, mixtA ex
mentdi cr vouiieft Icgitims*^ this kinde of equivocation
is no wayes lawful!, for in a tbeologicdUiruth there muft
be an agrcciBcnt betwixt the minde^ the matur^ and the
tongue-^ but here there is no agreement bcc\;vixr thcfe
three/tor when a Judge dcmandcch oistPrufi^trc you a
PrieJI': hcanfwcrcth, i am not a Pr/esJ^ when he kric;»w-
eth ccrtainely in his n)indc chat hcc is a Priejij and yet
his tongue faith hee is not a Prieli^ this is the molt for-
mall lie that can be m adc.
To clcare this the better, wee muft markc what it is
Jimu/are, and what it is diJftmtiUrc.
SimuUre is to counterfeit that which is not in a man^
diJftmuUre is todiffemblc, that which hee is bound to
profeiTCjand this is done fundry wayes. Y\i^^ [imuUre
vocatiofsem. i. King. 13,18. as when the old Prophet
fained that hee bad a comraiflTion from the Lord to the
young Prophet to eate at BetheL So \^hen Ztdkiah
made homes and (aid. So fiah thoupujh theSyrUns untill
thonhdvc confoundedihcm, i. Kwg. 22, 1 1. So the word
HkhnAbbf, imfulitje Adprophetandttm^ is ufually fpoken
of falle Proj^^hets, who fained that they had a calling
from the Lord when they had none ; So the falfe Pro-
phet that Wore a rough gowne that h^^e might deceive
the people, Zj^A, ij.4. So, dijfimdarevocathnem'^ as
Peter dcfiyed that he was one of Chrifts Difciples.
Secondly ^Jimu/are pra/effioKeW'^ as£/?6. p. Many for
feare UectLme lewes^ the Seventy tranflate it 7r?-'.':7^//?5m,
they were circumcifed 5 fo the Sichemites when they
circumcifcd chemfclves that they naight obtaine D/>^-
this was a coanrcrfeic profeflion. So hypocrites when
th^^y make a Ihcw of religion. Soto difllmulatc their
profcflion as the lewcs did, who for fearc of AnUochus
periccutioa drew their prepuce that they mighi' aot be
M m knownc
S'muUre ^ difsirm-
Ure fiuii.
simulare ij9i4tionef)k
Tiifsimlare vocitii-
mm.
S'umlurt pofe^mcm.
"D ifi imtilm profefs h -
r.cfu.
^^
274
Exer citations ViVtne, Ccmmana. 9 . Lib. 2
simulare coniitmtm.
non notat'
'Difsmiitm conditio-
mm-
qui fio git fediv item.
ti?^nn/0 ^uifngit
fe pauper em.
Sirmidre ftxum .
2? i /} i»?t/ l^re fi xum.
There arc three things
required inatruch.
Signo»
knovvne to bee lewes^nnd ihe Apoftlc mcancth of this,
ArttheucircumciJed'idrAvomtthyfripuce, j. Or. 7, 18,
Efipfunm callcnh the inftrumenr wherewith they drew
their prepuce;, a77^.^yi<^e.(^ ac^-j traho.
llmiMy^xofimuUteox dtffimulate ihd^ coviiAUOVL or
eftatcj to firmUte^^s David before ^^chis did fimulate
and counterfeit th-it he was mad. i. Sam, 7 t. So 2. Sam, \
13. li^downe upn thj bed,^ andfrme thyfeifctokficke.
So Prov, 13. 7 T' here is t hilt maketh bsmjelfe nch^ yet
hath notbing'5 lefl) mithgnafl)Ar'^ fo to diilemble their
condition or eilatc there is that maketh himfelfe DOorc,
yet hatb great riches; Mahrcfhdfh^{xiC\\ was the diffimu-
lation of the Gibeomtes. Ip 9.
Fourthly, 10 fimnUte or diJfimuUte their fexc^ to
fimukte^ as when a woman putteth upon her a mans ap-
parreil^ tomakcmea bcleivethatfhrcisaman. Soto
difftmuUte their fcxe, sswhen Sardanapalf^'S iputzwo-
mans apparrell upon him, and (ate fpinning amongfl
them.
When a Pricfl: ftandeth before a ludge and is exami-
oedj Vivd^ hcdinernbleth his vccation^for he denycth
that: hec is a Pneilj Secondly, hec diflcmbletb his pro-
fcflion, for hce is bound as a Chriftian to tel! the truth,
not onely in ojateers of faith, bur alfj to anfvvere to a ci-
viil truths when it is demanded of him^ and as hee dif-
fembl^th, fo doth hee /^^^/i^.W^^.weaungcoantcrfeit ap-
parrelJj fimulatmg a courtier or fome or.her laike ^nan.
Trtii^i isfirlt, in thtmtney:^ rhen in the uiinde-, and
rlisrd'y, in the ungue^ It is tlrft, in the mutttr'^s 2 ^Vin-
p!c trurh, bnt as it is con^pkra verity ^ a fuli ti uch or felf*
hoad:, it is firft, in our mifjue- for our mlnde compoi'-th
& dividcth firfij &: as bca'th is 6h]fciive^^i^^m phy (ick^
but properly and fcrrmallyin the man who is healed;
fo although truth be ^x^de^ive^ iethefimplcobjea^
yet complciu vcritas yi% firft in the raindc. and theo in the
word
Jga'mfl equivocation
75
word or writing; verity is in the matter as in thc^^;a7-
it is in the mindcas in the fu^je^; and it is ir^the fpccch^
as inche/^z;r; and there ihould bee an a^rcenienc be-
twixt allthclc thrce^ the rrutter^ the miade^ and the
ten^us'^ hence ic is chat the Scri[)rure arciiburcth tho.'c
things which ajepropcr to chg/;e3,
Sm^ft,
zyS
Exer citations Divine. Commmd.g . Lib. :
A twofold lie in Ucohy
In words and figfics.
to cure his patient: the ilgnc is dwerjnm here^ but not
contrarinm-^ but when the figneor the word is contrary
to that \«?hich the aiindc thinketh, then it is a lie. Ex-
ample, P/aL 1 8. Mendmter fe (uhijciem mihi^xhty fliall
yeeld fained obedience to roe^ for when they made out-
ward fhewes of obedience to r^x'/W. thc^? thougfet no
fuch thing in their hcarr. Liccb^nx the skins of goaccs
upon his hands, and upon the fmoorh of his neck, and
then hee faid to his father. /^^>^ Efm thy fir f: home. Gen,
2j,ip. here v^as a double lie, a lie in npords, aad a lie in
Jig»e^ Doth contrary to his mindc. So u King, 14. 5.
When the wifeef leroham fained facrfelfe to bcc ano-
ther woman, that fhe might deceive the Prophets^ this
was areallliecomraiy toher mir.de; tor if the Prophet
had demanded ef her, art thou the wife of/eroham or
note" doubtleflfe flic would have anfwcrcd I am not the
wife oiler0boAm^ but fome oiher woman- and fofhee
fliould have made a doublcliej contrary to her roinde,
both in her apparreS^ and in haffeech.
When a Pricft ftandeth before a ludge cloathed in
Scarlet^&with long hairc ^the ladge demandcth of him ,
art thou a Prieft:' he ani wercth, 1 am n©t a Pricft; this
is a lie in words. Again^ he nnaketh a real! lie in wearing
fuch apparrell, that he may not be taken for a Pr iefl'5and
fo both the figoes and words are contrary to his minde.
Aud as the Lord fjid to Ahfd the Prophet, i. King. 14,
5 , The wife cfltrohoam commeth to aske a thing efthee^anA
v^henibte commah injhejhailfaine herjdfe to hec another
TPomm ^ andt^c Prt>fhet ffiid uni$ her, 'whj fAinefi theu ihj
felfeto be mat her vsoman. So the Lord faith to the It^dge,
the it^an ivho ftacid'^th before thee, would faine him-
C^Ife not to be a Pneftjbut the iudge may fay unto hira.
A differ^ace betwixt
reall and terbali ilgne^*
why faincll: thou thy felfe to be another man^
We R^iiil put a difference betwecnc rcA^l 2nd verba^i
pg^esy for words doc more indefinitely dcterojine tlie
minJc
Tlpat a Jnd^e may he afdfe ivitneffe.
minJcof the fpcakcr , than figucs doc. Signcs againc
doe more confufcdly and indeterminately cxpieflL- the
nundc, and therefore it is nfiorc lawtuUtouA the one
ratherihan the other. Example, when a n^an upon the
ftagc piureth on a Kings apparrcll, this is nut a rr all lie,
but if he fliould lay upon a ftagc that he were the King,
that were a rea!l lie^ and becaufe all men know that
Kings play not upon theftage; therefore there is no
great danger of a lie, but when the fig^c is hardly d;T-
cernrdsr^nd made to cover a lie; then it is a lie indeed.
VV!phct fji^ ro E-
zekiah. Efij . 38 . Set thine hhfe in order ^ for that* [halt
die and »dt live, Herethc threaii'iing is fetdownc, but
the condition is undeiftoodj to wit, if thou pray not;
biit when Ez.cki:h tiirned his f^ce to the wall, and pray-
ed unto the Lord-, then God lent his Prophet backe a-
gainero him with this commiilionj Tc// Hc':{ekiah.tbe
atjitiffic (f my jjcople.^ thus faith the Lor a ^ theGcdefDa-.
'uidthypjhr-^ I hAZ;e heard thy prayeriy jhtvefiejae thy
teares^ behold I rriliheale thee on thi third day, and I will
aide ut-tii thy d.iyes fifteen^ yeares, 7,Kifj^. 20. Some-
times a::aine, b( th the thrrain?ng and thcconduicn is
fer dosv!.<:: as Gen, lO- 7. Now re (lore the mm his vfife^for
he if A P^ofi^et i£ndw:ll pray fyr thee arid thou (h.ilt live ^«r/d
ifthoti rcjioTe her not^ kmix thtnlhat thou f\) alt jut eiy die-^
thoH and all that a*e thine.
So whvr>a lodge for examination and tryallfetteth
dcwne a thing not theticiy by way of aflertion, biit bv
way of intrero^;2tiofi and tryall|,this is not a Y's^SoS'^h-
mm called for a fwoid to cut the child, when bcc was
fiOt /
279
9°^^ »n tlircaeniii^ to
dcftro) A'i/j;Cr and no:
doii)git,)ctitv>asiK)C
a lie.
dovvT: .5.S 1I15 concfi-
cion atiU the lhre«c ning.
fiaTiAi
zSo
"*■•- r>.
Uftte
Exercitatims DiVme, Command.^ . Lib, 2
not minded to cut the child , but onely to trie who was
the mother of the child, i. Kw^. 3. So whea Chrift
bad his difciples give bread to the multitude to feed
them, whereas he knew that they had not bread fuffici-
ent tofecdthcmi; this was not a lie, but onely to trie
th(? obedience of the Difciples. M^t. 14, i6> So wee
propound Blenches to young fchollers to trie them^
which wc know to be falfc in thcmfelves.
When in ircms or jcft we bid a tfjan doe fuch a thing,
but wee will him not doc it, this is not a lie; as when
Michaiab faid to Achab^ Goe up And pre/per, i. King. 22.
15. And foChrift faid io his Difciples, SUcpeonn9w
andtakeyourrefi. MM.i6t^^» thcfeare not lies, for in
{uch fpeechcs wee siay know by the geilures of the
fpeakers that they doc but jeft.
But this was a great finne in Peter when hec diflcra-
bled.
They anfwere that Teter did not this to deceive any
man, but onely for fcare CO favchis life.
Although this was his principal! and chicfc end to
efchew danger, yet hce ufed a lie to efcapc danger. A
ludge doth notcondcmnca thiefe, becaufe hce hath a
care to provide for hii^felfe and his family* but be-
caufe he bath a care to provide fer them by deceit and
theft; fo to have a care to efcapc danger, that is com-
mcndablcj but to make a lie to efcape danger, that is
a fione.
Againe they fay that this limitation which they adde
in their mindeis true in the fight ot God, and in the
fcnfc of him who ^eakcth; and fo it excluder h all fort
oflying.
Verity is a part of jufticc, and lying is a part of in-
jufiiccjwbieh two doe refpcft our neigh bour^and thcfe
two arc to bee meafured by our fpeechcs. 2. Or. 4. 3.
We hmdUdnot the work of God deceit frUyJhtit by wamfe^
ftdtion
J^ainft lyes.
fiAtion of the truth ^ commending onr f elves to every mans
conscience tn the Jight of God. Faal here nianifeftcth the
truih both before God and man, but the Icluiccs in
ih'jivequ/v^cat/fi^fj tnaniiefi not the truth before God
and man.
They anfwcr,to equivocate is not lawfull in matters
of contr j6t and dayly converfation, but it is lawfull in
defence of our fclvcs to efcape a great danger, in this
cafe icisliwuill to equivocate jfay they.
Then the Martyrs were great fooies who did not
learne to equivocate this way,to (ave thier lives-
i^elp, 6. 6. An odtb is theendef all controverjies , but
equivocauon multiplycth controverfies.
They anfwcr^we may Rot equivocate before a ludgc
who proceedeth formally, and is a competent ludge:
but if hee be an hereticke jwho hath no power to judge,
then we may equivocate.
WheB ihe Shunamiti/h woman faid to ElifbaJ'hou man
of God doe not lye unto thtne handmaid. 2 ,Ktng, 4.17. hec
was bound to anfvver truly to the woman , albeit Ihee
was not a competent judge: and Hterome faith well,
Etkam inter hoflei fer'vanda ejl fidesi wc rauft deale truly
even to our enemies.
Theconclufion ©f this is:Thatall thofe who ufc equi-
vocations are in a fearefull cafe, bccaufe the Lord who
is the God of trurh, v;ill dcftroy thofe who fpeake lies,
P/S/w.5,6. And thofe great IjersJhaU be JhMt oiaoftheholy
city^KcvtL 22.1 $•
Na
EXERC*
tli
Ktplj\
Anf.
AhCw%
Kefhf.
Cmlufi0fi\
zSz
Exer citations X)iyine. QQmmanlg. LiXxi.
A wan »a7 ti a lier
■ ^^"A
Three rcrt:©f iycs.
EXERCITAT. IV.
Againjl lies.
Commandement. IX.
ReveUt. 21.27, -*^/f^ /)S?^r^ y/;.;^ /'/? a?^ ^rj/? cmer into the
hol^j Icrufdem^ any thing that depUthj/sr mdketh a lie,
T^Hc Her isa falfe wirnefleas well out of judgement
-*■ as in judgement.
In natural! things^ a thing is faid to lie , when it
makcth a fairc (hew, but it pcribnr.cth not that which
it promifeth, lUbAk. 3. 17. The Ubcnr of the cltvejlall
faile, butio the originallit '\%JOchaijtfhalllie' the clive
is faid to lie, when it blofioracth pleafantty in the
fpring, but when it cometh to the harveft it failerh.
£7^758. II. Th^uffnlt ifeUke djfysngcfv(^it€r^h0jev£A'
tersf^ile not: in the originnll it \%^heje rcaters Ik mt. Se
when mea fpcakc and make a (hew of words in one
thing ^and thinke anorhcr.ic is a lie Jnit this doth not ful-
ly expredeihe nature of a iiCj for if a man fpeake a
thing thinking It to be a truth, and it be not a truth in
it fclfe^ it is a lie^ for every untri)t!i is a lie, Lb. 8.
When amantcacbcthan untruth, thiakinc; that it is a
trnchjihv n he is a lietjand therefcrc tnentiri^ contra men-
tern /r^,expre{Tcth not the fjll nature of a lie^ for a man
a-jay fpeake a lie, and not fpeake contrary to his^mindc.
Lies are commenly divided into three forrs. The
fii ft they call moid&ctum Uccfum^ when a man \,:ctererh a
lie in fport to make others merry^ tu(ta, 7,5. ^ hej v.aie
the y^tng gUd mth their nickedruj^e^ and the Princes nifh '
their lies. U^ffee may net teach the truth to f leafs men^, Gal, ;
1. i
Jgninjl lyeSu
2^
1. 10, much !cl[e may vvcc tell an untrutli toplcafe
men: & if a man may not lie to htlpc a man out of dan-
ger, much kfle to delight him. For as the ScfmUmen
fay vvci 1 , Bcnupn utile p> eftrtur hen$ dtU^dftli,
The fcccnd fortofhe^is Of^€:ofummendscium^'^h(in
a man m.ikethaiieto helfe fithers*^ will ye ffeake wickedly
for God J and talke deceitfully oj him, lob. i j. 7. will an>
man make a lie for Gods caulc- hec \\.\iifiAndtthnot in
needofourgdcd:^ Pfalm. 16. farre lefTe ftandcthhccin
need of any ofour evill: Nullum ^crumfundAtur ijijdlfo^
^mne tamenfdljitm inrAiitur alicuiveroi Gcd who is
trutbjWill not be fervcd by a lie^ and if wee may not lie
for Gods caufe, and for his glory^ much lefTe may wee
lie for mans gooJ, to make alieincharityj is to make
charity the daughter of a lie, andthcdevilltobethe
grandfarhtT. Charity rejoy<:cth not in iniquity, butr^
\$ycethinth€iruthy\Xor,\i^6.% — — * ^
There are three forts of lycrs. Firft, thc»i//^/:jWy.er^
Secondly^ the bditualllkr. And thirdly, ihcjubtile
lier*
The»4/^r4i?lier, ^%Pfilmii6,Jll men art lien* So
Sdnth made a Mt.Gen. 1 8 .
The hdnud lier.as thofe ofCrefe-^ Creterifsfunt men-
dices, The CretuHS are ihjiycs lyers, 77>.i.i2. the ground
ofihisprovcrbe arofc from Thefeus ^ when bee went
againft Crete, and overcarific it, one of'theCr^//<*«y went
to Greece^ and told iiis father t^-^^^/^v- that he was flaine,
andheefordifplcafur.^ drowned himlclfe,i»hereupon
the proverbc lok^Crete/^jfes wendices. So P/iA 1 19. 6p.
The proud have frgcd If es aiainfl me^in the origiaall it is
taphiugnilaiffjeker^They hcve furred one lie to a^forher,
ThethirJroiroflicrs,avccnc//jr'^r/ie
Efiu^jourjirfiborm^ Gen. 27, 19. diis was nor a
liCjif yc will refpcft Efiu^^ax Efiu had fold Iiini his birth-
right already :but it was a Ikjii ye will rtfpeta Ucfii^ him-
felfe,. becaufe hcc deceived his father by ir: a tropicall
fpeech is Dor a lye^ as Her^d is a fox^ fo neither is a figu-
rative fpeech, MAtt,l\.i^,lohn'\% Bli(ts^ Ucobtnu^^t
have called himfclfe Efiuy ifhee hadMt dqncjhis to de-
ceive jiis/ather^^ and there concurred a nuqibcr of lics^
Seiideshere:)^/? / hdvedone a.i thon hajtc&mimndedme^
^4,^'id caufcd
lavAthAn to aiakc al)c
to S W .
M'
Whether p4^/4/?/^ of the tribe of
Nephtdim^Tcbit. 5.
Hee made a li^, therefore th^tpirt of the hiftory
fecmes a fable, as alfo that of the liver of the fidi 10
COD; are Afmodem the evil! fpiric.
But many things in the Scriptureiake their denomi-
nation from that which tbey fecmt to be, as the angels
which appeared to AhrahAm^^iXtcxMQ^ men. Gen.\%.
If the angels had called themlclves men that had
beenealie, as^4/^^;r^^ifheehadbe^fiean ar gel Iro call
himfelfe a man.
Thecorcitnlonof thtsis^ Let us fliun alllies/orif
we dcligbt in lics5t!- en wcare the c^'i!drcnof the devil,
75^.844 and to lie is a p^rt of the old m 'HsWhirb iXi\x{\
be mortified and laid ^(\d<.\Eph^fa[.7^.C0l0(]^ ?. p.
" ' " * ■'■■«' — ^~«^— ^. ■ ^ ■ . — ^ ^ .. _ ,^
Jgainft hoajling ofourfdves.
a 87
ipfxi latidatio.
EXERCITAT. V.
Joair.Jl hoajlin^ of our/dyes,
Commandement IX.
Frov. 27. 6, Let another munfYAtft thee^ dnd mt tb/ni
cwne mQUth.
T^His Commandement condemncth boaflingofany
-*• thing in ourfelves^chis is called 'rkMWKXtyicL^
The ground of thisbcafting is iclfe-lovc, and the
conceit of our felvcs, hence Q.o\Xit\h fr dings ^ 2 . dr, 1 2 .
20. and then bracing,
Firft then, a man muft sot bragge of his knowledge,
They Jaidtkcy faw well enough whc»tht J -were blinde^ Rtr
velat. 3. 17.
So a naao muft not bragge of his holificfTcjas the
Phar/feedid^Lfic. 18, 1 1. IthanketheeOGed^ that lam
not as other men are^ and fuch as faid , Stind hy thyfelfc^
come mt ncare to mee-^ for 1 am holyer then thou^ Efay.
^5.5-
Thirdly^hc mi)fl not bragge of his Dw/vr, ^^7??. 3. 2 7.
So neither of his pcrfevcraocc, this was /^f/^^^brciggej
Matt. 26. ^i.Thongh aSmenbe offended hccanfc of thee ^
y^twtlilneverbc o^endei^ It is a good thing when Mo-
fes fice (hiHethjand heeknowtth not.
Asa rtiao may not bragge of his fpiritual! eftare, fo
neither may hee bragge of his bodily Itren^z, th, ns Goltgh
did, nor of his riches ^-/^r. ^-2^, Let not the wighty man
glory m lis might '.^ Let not theruhmanglorpn his riches.
So Hof, I ^ .. 3. Ef-^raim raid,/4W become rich^J kive found
mee out juyfianceo lice braggeth of his fubftsDce, but rcl-
Icth
What things a w\r\
tDuft not bragge of.
A man .^ouid neither
br-g^cof^hisftrcnfiih
nor li^ci.
A wan tnuft not boafl
ofiiisrccurity.
288 Exerdtatmts Vi^ine.Commandtg. Lib. 2.
lech not of whomheehadthemj fuchwas the proud
bragge o^Be^haJad, 1. K/^g. 20. lo. God dcfo^ and more
to me alf0^ifthe dujf of Satnaria jhallbe hand f tils ^ for dH the
people that IIjuU fillow. So Efiy 14. NebHchsdfiezztrs
bragge, ! hnvefa my tlnone ^ksvethefiarres^ and I have
gathered. ill the earth ^as 0PI€ gather eth egges.
Neither muft they bragge of their worldly fccurity,
fuch was tke bragge ofBaMcn^ J Jit oi a (^ueene^ and am
m widd0w^and(hati>/ee noforrow.ReveUt. 1 8 .7. E/iy,47. 8,
Salomon {ziK^ It isnotgo^dtoeatmttch honey ^fo he that
parcheth hk or^ne glory [hall pen fh ^ Frova^. IJ. as hony
taken moderately is wholefome, but to eatc too much
of ic^maketh a way to furfet: fo it is not good for a man
tofcarch hisownepraifc^ortobrsggetoomuch of hinj-
felfe. And whereas hecgoethabducthusto get friends
by bragging, he lofetE his friends.
Laftly, let not a man bragge of the vi^Sory before it
be goit^vs^Let him not bragge who girdetkontheharnejfej
httt hee wh Uytth it ajide. i , K^ng. 2 o. 1 1 .
Kings and great men nauft nm arrogate too grcae and
high titles tothemfelves^ for this is a proud boafliHg.
Jlexander i\\e great, commanded to call hinifelfcthe
fonae of Jupiter Hammon. So Sa^or king oiPerfia in his
letters to C^^^y?^^//;!?(?, began with rbefc titles: Kingef
kings ^ Sa^or prince ofthefiarres^thi brother of the Snnne^
4ndthe moone^w^fljeth allhdthtc Cenfiantine. So to call
themfe!vcs,7*/&e^r^4/ king^ aritlc which is onely proper
to God. Matt. 5-25. Thoitfi^dt mtfveare ky lerufalem^
for it is the city of the great ktng^ fuch is the proud title
; fc^i^fc!fc, chri^s yicar t4pone4rth^ and thofc
tirles whJc;^ m fl-itrerersgtve mito him.
Simon Augm altrlbeda little to hitBfclfe, calling
hinafelfe
Theaflfuming of glori-
ous titles is a great brag-
nltit^y Ha]tflm
T T
fuperhia-
f
of the Than fees hra^e.
289
hmidfcfome great one. Ad, 8, p. and the people called
him, the great power of God, So the proud ftile which the
Church of Rome takcth to her, calling herfelfc the
mother church. Whereas the lewilli Church called the
Church of the Gentiles, herfifter. Camt. 8. 8. So the
proud tides which the Pharilccs and Dodlors of the
levvcs tooke to themfelves, they were called Fekachtm
. dperti^ bccaufe they onely faw* and leaders of the blinde.
Rom. 2. 1 ^. and they would not be content to be called
(pt^^o7v:poijoversoffvife^ome\ but 0/ cn'jo/^ rv/femen-^thciQ-
fore they faid^ ci a^pot Avnf^ji\ the wife men will teach tr a-
diti^ns the ^j^,and they were called Meroihetz* hdt$rahf
becaufe they made the law to reft amongft tkemj and
they fayd of the common people, fopultu territfcabeL
lum pedum Fhirifaorum. One of them was called Or
hagnolum^ the light of the r^orld^ and the titl« oi Rabbi
luda was Rabboni hakMeJly^ holy majier, Zaddi4^ was cal-
led Hagaor^^ illuflris'^ and Aben Ez^ra was called Lapis
auxilj^ the ftone. Laftly, the proud titles which the
Schoolcmen rake to themfelves, as DoSer irrefragdi.
ik^Dociorfcraphicm^ Ho^or fundatiffimus^ T>96ior iHumi^
nattis^ Docior fokmnii^ Doctor fubtilis^DoSor angeltcm^
and Comeflor^ quod editfcripturam-^ and lacohm deVora-
gine^ qucddevoraverntfcripturam.
Of the Tharifees hragge.Luc. 1 8.
FIrft, the Pharifee faileth in reckoning up his vertues,
but makcth no mention of his vices^ for he faith nor,
lam proud or a contemner of God, or a coatemner of
others. Secondly, he faith not through the grace of God
/am that I am, as Paul [sLid^ but he gloried as though he
had bcene made of better ftuffe then other men.
Thirdly, hee faith, lam not an ofpreffor er an adulterer-^
but hee was oac, for the greateft fort of robbery is to |
O o robbc
n»npa
D'^^nn \^i-)a
fi^n ou-i
Tlimigitiv* pirf ©f the
PhAfikff bngf <«
go
Exer citations ViVine, Command, 9 . Lib. 2
robbeGod ofhis honour^ therefore the Apoftic faith,
That Chrifl theught it not robheryto bee cq'udyrith God,
Phil. 2 4 6. hee faith, he is not an aduUirer-^ he abftaineth
perhaps from the fa^a, but the Pharifees underftood
norj That to Ittli after a womm rvas ajime, M^t. 5. Paul
himfelfc before his convcrficn knew not this. Rom, 7
and then hee addeth, 1 am not Itke this Public An. What
fceft thouO Pharifee in this Publican:' V^'ho art thou^
that judgefl mother mans fcrvmti Seed ihou notrhis
poore Publican knocking on his breaft, and cafting
downe his eyes? Are there not twelve hr^res in the day':
and doth not the Lord call fome, at the eleventh houre^
and [ome at the funne Jetting} And the Hebrewesfay,
Noli a^uemcjuam contemner e^ nemo enim efi cm non eftfua
horax Dcfpife no man^ for every man hath his time of
4
The aflFifinativcpartof
th? pharifees bragge.
Boafting vvWctO coous
pared*
Queji.
calling.
But markethe affirmative part of this bragge^ 1 fa^
twife in the weete^ and /give n^y tithes-^ what abftinence
is this to abftaine from meat, and not fromfinnec' the
devils never eate, and yet their abftinence pleafcth not
God* Secondly, he faith, /^^V^//>/5^^«hcmakethagift
of that which he was bound to pay. Bajil hath a good
faying, Inanis gloria eH tinea virtutum, vaine-glory is as
a moath which cateth and confumeththeverrue^ and
Gregorie in his morals hath a good comparifon againft
againft this pride-, hee faith ,3$ Eleazer fighting with the
Elephant, killed the Elephant, and was killed by the
Elephant him/clfe when the Elephant fell upon hitn^
So when a man hath kil'ed many vices, and becomes
proud of that, they fi^ll under pridc^and fo are killed by
II. Isenimfub hofle qmm proj1;ermt moritur ^ quisle culpa
quamfuperat elevatur .
Whether may a man reckon upon his good decdcs
before God or note feeing it w^as the fault of the Pha-
rifee?
A
i
of the ^harifees hrag^i
291
A man iTiouId bevcry fpacingin doing of this, for
oftentimes it piocccdeth of the priue of his hcjrr, and
robbcth the Lord of his glory ^ Goa is moll liberall tj
raaOjand will rradc with him & let him have the gainc,
but God himfelfc will have the praifc- and he rcfervcch
this as the f^t of the facritice for himfeifc. Efip/^i.
My glory I will not give u atiothtr. There is in tlje Sun
Jighcand brighttu'dCj the Suniic communicatrth the
bcamesofhis light to thecrcatures, but rcfervcth the
h'ghc for himfcltc; fo the Lord rcfervcth his glory for
himfclfe, but he communicateth the beames thereof to
Angels ^nd to men. If a rich man fliould bcfto w upon
a poorc man a fjmme of money to build fome Church
with ir, this poore man after the worke is ended, put-
teth on his owne name and armes upon the workc^ hath
not thfrrich iBan juft caulc to finde fault with the poore
man for this. So it is when man taketh the honour to
himfv^lf J which is due to God, but when a man rccko-
nech up his good deedcs, not trufting or glorying in
them, but giving all the glory toGod^thenit istiota
finne; and when he faith, Dum corouAt Deu4 opera, mes^
noncoromt mftdonafud. And the children of God have
ufed this rather at their death and in the point of their
diilolution, then in their life time; Hezekiah faid when
he was to die; Remember me O Lordlbefeech^ how I htve
tvdked before thee in truth.^ndia a ferfe^ hexrt-^ And h Ave
done thdt which Was good in thy fight. EJdj. 38.5. And
Pdul faid whf n he was to be offered up, and the ti :ik of
his departure was at hand; / have fougbt a good fi^ht^ /
/jdve (in/fhed my cot^rfe^ ihxve kept the fstth^ And hence-
forth ii laid up for me a crovpne of righteoufnfffe, 2. Tim,
4. 7. So HtUrhn faid when he was at the point of death.
O myfoule goe thy vody^ vphy art thou afratd^for thou haH
firvedchrtfi thy Lord/eventy yeret ;tvhy then^wutdjl thou
bee affrAidtogoe to him': and it is more fafc for a mm to ^
O 0 2 rcrocraber
Wfieiiaroan rcckcnnli
up Sii gooddeio, h:c
to God.
Whit tim* cliicffy mtfi
Aduld glory of chcir
good dccdci.
292^
Exercitatiom Vhnne. Command. 9, Lib, 2
Thefiiintiatevcrtrpa*
riBgtobragseefthcm-.
fdves.
They fpeakc for the
moftpart inthepcrfon
ofanothcft
j remember thcfc good deedcs at the houre of his death
than in his life timcj for as Hez^ekiah in a boafting man-
ner did fhew his treafures to the King.of Ba^e/^ he was
fpoiled and robbed of them. 2. King, 20. 17. So many
in their life time braggingofthofe things which they
have done, ate oftentimes fpoiled by Satan of the com-
fort and fruit of them.
And yee fhall fee that the Saints of God have bcene
very loath to fpeakc that which founded to their owne
praife, as Pat^/ faith, Te C0mp€lled me to bragge. i . cor, 1 2.
and when the children of God fpeafce any thing which
tendeth to their owne praifejcithcr they fpeake it in the
perfon of another, or they extenuate it very muchj wee
have an exanaple of this in p.^;^/. i.Cor.ii.i. Ikpsw^
mm in Chrifl f^nreteene jenrts ckgn^ uught up to the third
heaven^ effuch a man I mil glory ^ ht efmy ftlfclmHnot
glory. Firft, marke when he commech to fpeake of him-
felfe^ he fpeaketh in the perfon of another. Secondly,
he concealed itfotfourteeneyeates. Hence wee fee it
to bee true which ^^^^^^^ faith. Fr&v. 29. 11. Afeole
ttttereth all his minde^ but a ippife man mU keepe it till after -
ward, lehn will not fay that hee himfelfe leaned in the
bofome of Chrift, but for medefty he (aithyThere was
leaning en lejut be feme cncofhis Dijiifles whem he Uved,
loh. 33* 23. So they extenuate that which feemeth to
make for their owne praife. When Abraham had invi-
ted the AngclS) although he had killed acalfe and pre-
pared great fare for them, yet he faith, / mlljttch a mor»
feiof bread. Cen.iS.i. So when Z,«^^fpeaketh of the
feafl which i^^^/^^^jr^calledalfoLmamadein hishoufe
to Chrift, hee faith, that Levi made a great feaft to
Chrift. Luc, 5. 27. 28. but when himfelfe fpeaketh of
it Mat, p. 10. he faith onely> that he came home and
eate bread in Levies houfej to teach us, that anethsr
mam mouth fhould praife HSyandn&t @ttr erpne, Trov. 27-2.
^^ But^.
^gct'mft bo^ijllng ofourjebes.
But M^y?J writcth of himfcIfCjChac^^w^^ij verymeckc
dboveaH the men which nere upo?t the f dee of the earib.
Num. 12. 3,
This verfe fcemeth to have bcenc added by Ujhua^ or
by Efdras, rather than fee downc by Mc/es himfclfe; for
there are many things infertby the men of God xnMoJfs
writings, which were not infcrc by M^fe^ hirafclfe. As
Z.rf^A/i' which is called D4/^.C7^». 14. 14. although it got
ftoft this name untiil hjhfn divided the land amongft
the tribes. lo[h. i^. 27. SoZV<«w. 21,14, 15,27, thefe
three yerfes which fell out in the dayes of lofhtiA arc
fetdownein Mofes hiftory, albeit not by M#/?j him*
feJfc.
So when Salomon gave to Hiram fo many cities, M-
rdm called them in the Phdmcian tongue the land of
chMuL I. Kirtg. 9.1^. this wis the firft impoGtion of
the name, and yet it is fo called in the dayes oi ujhua.
Cap. ip/27# this J^/'^rrfi did, or fome other holy manj
long after hfhua was dead. So this vcrfe might becin-
ferted after Mofes death : So the whole laft chapter of
Deuteronomie was added after Mofei death .
The conclufisn of this is: what hafi then that thou haft
n$t received'', and if th fits hafl received^ why hoafie^ th$u as
if thou hadeftmt received them, i Or. 4. 7.
Oo 3
BXERCIT.
29?
oh.
Anfw,
Many placeiof artici-
pition lA thf Scnptuit.
CcmlHfi$n.
^^mmmtmmtmmamvt
294
Exerdtations DiVme. Command^. Lib.i.
Wfiuit Aniiyperbolels,
not to be aHaiitced raHi.
ly in tnc Scriptures.
in wbat fcnfe the S crip-
tures fldmic an byper*
bole.
Exanaples ofByperbo-
lick fpec chcs iH fcripture
in exce^.
EXERCITAX VL
O/HyperhoUkJpeeches in excejfe or defeEl.
CommandemenU IX,
I. Kmg. 20. 10. Tf^en Berikadad fent unto him And
fiidy the gods doe foe to mee and m^re afp-^ rftheduB cf
SammafhAlihee handfuls for all the fcoj^le that fhAlL fol-
low mee.
HTffrholies arc fuch kinde of fpccches , when the
ipecch CKceedeththe thing ic feifcj Fabim (aith,
conceditur enim Afnfiim dicen ^uain re ejt^quia duf qttan'
turn (fi ^mnpotefi^meliufque uhra^qitAm citrafiAt tAtio.
Wc arc not ralhly to admic rbcfc kinde of fpccches
in the Scripture; for as excelfe in manners is a fault, fo
exccfleinfpcech.
When the Scriptures male at, and a haire.
So Idh, 21. 25. fdhh^There are alf$ man) other things
r^hich )efHs didy the nhich if they fljouldbee written every
one^ ifuppefe that even the world itfelfe could not ccntatn^
the bookes that p^mldbe -ffritten. The Evangelift hcie
coniparcth the Icfle with the more , the writing of
Chrilis workes, with his many woikes^ fo faith Chrift
himfelff, Jf thefe (hould hold, tkeirfeace, the Jlones would
immeiiately cry cut, Luc. 1 p. 40. This is not an hy pcrbo-
hck rpc'f ch, but he compareth here the leile impcffible
with the more, to (hew the impoffibilitie that the Oif-
ciples fl'iould hold their peace*, for rather than the Dif-
ciples iTiall hold their peacc^the very ftones fliall (peak-
asifonefliouldfay, it were as impoiTible for the King
oispaine to overcome the Turkc-^ as for an Eiephaot to
gee tisrougi} the eye of a needle : fo i: is as impofllble
towfiteall Chrifts miracles, as it is for the world to
comaine their , if they were written; and lohrt addeth, /
fafpofc^to qualitie and modifie this fpcech,that it might
noi firme to bean hypcrbolick fneech.
Th;rrare fpcechcsindefcft whichfeemeto behy-
perbclick f )cechcs5 and yet arc not. Example, Tfal. 2 2 .
6- / am a worrne and net a man^ this is fpoken of Cbi iff;
which being taken as the word foundetb^is falfc, but
this
lick (pccchci in defc^.
y
2p6
When wickffd men
fpeaki of themfelvcf
thenklsanbfperbole;
Qod hinfelfe uttering
thefelfe-fame (pcsch
that tke wicked doe^ it
i» nootn hyperbole.
Tke Scriptures bring
not in rpologues^ buc
•nely fet downe the
man that ufech them.
A man cannot exceed
in ezpreiTuig bis fmnes.
Exer citations Diyine. Command.^ . Lib. 2 •
this is oQcIy a comparifon betwixt the wormc , the
vilcft creeping thing, and Chrift in the eftimation of
wicked men- they thought him like a wormc or leffe
thin a worme.
When tlic Scripture bringcth in wicked men fpea-
king of themfelves, then wee arc to grant bypcEbolics.
Deuf I. 28. Thecifiesare great^andvpalieduptothehcA'
v€ft^ this was an hyperboiick lie in the fpics, and was
uttered todifcouragc thelewes from going to Cmun:^
but the felfe-fame fpeech uttered by God himfelfc,
Vtut, p, I '. is not an hyperbole, but a comparifon be-
twixt the leffe and the greater. So l^um. 13. 33. Wee
were in our owne fight 4s Gr^(iffppers, and fo were we in
their fight- and fo Ge». 11,^. Let m build a tawer^ r^hofe
t0p mnj reach to heaven, and i. King 20. 10. Thedufl of
SAmAriAJbifinot fufficefor handfulsto the people v^hith
fohro me. All thefe were hyperboiick fpeechcs, becaufe
they were uttered by wicked men 5 bnt when davU
faith, P/i/. 1 07. 2 5. that the WAves (ffthe/ea mount up to
heaven^ it is not an hyperboiick fpccch,but a compari-
fon betwixt the leffe and the more, as thofe things
which goe very high, feemc togoetothe heavenjlo
that the waves of the fea went very high.
When the Scriptute fettcth downe ApoUgues,it bring-
eth not in the apologue ^ but faith onely that lotham faidj
T!he trees of the fie/drpent out tochoofe a King, ludg, p. 7.
So the Scriptures flacw 2. King, 14. how Ehoafh the
King of/Jraelkat to Amaziah King oihdah faying^TiJ^
thi/l/ethat was in Lebanon^ fint to the cedar that was in
Lebanon^ (yc, the Scriptures bring not in the 4^^/^^*^ as
e^y^;)^doech,bccaufe tliey have fome fliew of untruth,
but they tell onely what the men faid who uttered
them.
A man [peeking of hisownefimies, hce cannot ex-
ceed in exprcfliogthemj when ^^^^-f^/^ faid, that ^/i
finnes
Jgii'inji railing and bitck-bhing^
2P7
fi'Jnc^ were wore then the ftni ffthefea^ this was not an
hjpcrboikk fpcech. So when Pauii^i^fiJ dflfiKmrU am
thecfji'efc.i.Tim^i,!'^, thisis ancxaggcrarion ot chdr
finises in their ovvnc renfcand feeling, they couLiCil
ciictnfclvcs :hc greateft finncrs.
The conckifion of this is; Wee rauft fliunne brag.
ging and oftentativc words, for then wee may fail
into hypcrbolicke fpccchcs, which have fomc Ihcw
of lies.
ConclufioH.
EXERCITAT. VII.
J^^ainf} railing andbackl^itin^.
Commandement IX
I . CvT . 5 . 1 1 , If Art) nan that ii ailed a brother ^ be a railer^
rfiitbfuch o^u cat not,
Pfiim. 10 r, 5, who fi privilj Jlwuereth his neighbour,
him will I cut oJJ\
XATE fpeakc evill of our neighbour cither in his
^ ^ prefenceorbchindehisbacke. In his prcfcncc,
this is called ^otT-^^y^'-'^^^^jbehinde his backe, this is cal-
led iy^'-i^-eiy: The Latinescall thcfirft contumcUa^ and
the fecond detrudJo-^ and this coBturnelie inthepre-
fcnce of of ononis cither 'OtJ'of>U^
S:^/ '^'is a fliorcquipc or taunt which wc give to . > -
one,2SGeft 37. ip. Beho/d this dredmer cimmeth. So whac .-x(//^;i5 pro-
Micolt ciocke to David^ 2. Sdm. 6. 20 . and fuch '^'^^^*
was the mccke oiTebUh the Ammonite to the le wcs.
298
fj^hztKoK^oficx.is.
Thjeliesfrdfrt epuUn^
A difTercnci betwixt
tontumtiia and fe«>/«
Whas remecJ'ies wee
fiioua ufe agaiuft railing
Eo^ercitations ViVme. Qommand.^, Lib.2,
Ao;cr»pi:i^ is when one raileih in a mans face wnh ma-
ny and bitter fpecbes, fuch was the railing of KdfuU
againft thelevves,!* Kingg.i^. r;nd ihe railing oi .$•/>/-
me/agzindDavid^ 2. Sam.i6.j. and the railing of the
heathen againft the Chnftians ,
calling
tlicm ii5ur.
tbcrers, iaccftuous, enemies to rhc ftarc, woifhipers
of an sfle, c^s-s^r'^'^c^^.'^^^^ carers of men, worfliippers of
Bacch^.md Ceres ^ becaufe they ufcd bread and wine in
the Sacrament. and as 7>/r///i/4A? faith of rhcoij Oed/f0-
d/0S irjce[}u4 dr Thyeftina^ CAnoi mhis ohijctebAnt,
When a man railech in his ncighbcurs face^it is either
ContumeltA^QxConvitium: ContumelU^i^^^io^Qxl^ when
thej^objccf a finnetohi Hjasadultery^rhclti CoKvittum
iSj when they obie6t to him any infirmity of his body,
as b!indcnefil:^,deafne(Ie,and fuch. When shmci called
David a bloody man , and a man of Bt^u/^ this wns a
contumelic52.iS'tf.9i. 1^,7, and when the children (aid to
Eltflia^ Come up thou bAld J^ate.goe up thou bald head^ this
Remedies againft this railingare.firfl/(?rf>W57v/i^//.
5 . 1 1 . Whe^i men revile you mdperjtcute ycu^ and^i.xV^jA)
all manner ofeviUagah/jlyoufor my J ike ^ re\oicc and be ex-
cee ding glad, "
Secondly /I'$ ble(p ^Man .'^. Blc(ptLem thatcur(eyeu.
Thirdly, to hold eur peace ^ andnotroanfwersgnine,
buttofpreadour injuries before i\\QL^r6^^^I-Uz>ckUh
did whznRabf ache railed againflhim, 7,Ki?}g' 19. 14.
andP.tx'/^^when his enemies fpake mifchicvous things
of hi'Tijhee faith, J^ts a deafe man heard not, and I vpas ^i a
dumht man that cfencdnot hu mouthy PfaL 38-15,
Laftly, to snfvver raodeflly, as Hanna did to £//; lam
not drunke but a wefnan of a (orrortfall fpjrit j So that of
^aulioFejlu^, lamnetmad^Mofi n&hle Fejlusjbut fpeaki
the mrds $f truth andfibnety ^ J Si. 2 6.2^. J [oft anfwer
facijieth wrath: Frov. 1 5 . i . And afoft to ngut hreaketh the
bone^
J^ainjl raUw^and backrhitin^^
199
l^onc, frev. 15, 15. VVc» fee \i^^ Gcdion pacified the
wrath of the E/Ar^w/Vif/^ with acalincandpjft anfwcr,
l(idg.%. J. They were angry when hec went up againlt
the AiadUfiite^ ^ but this foft anfwer pacified their
wrath; Better u the gleanings efEphraim tfja» the vintage
ofAhfczer^ your gleanings in killing of the two kings
Oreb and Zeb are more worth then our viaragc in kil-
ling fo mi^ny ofthc Madianites,
Prov.26,^.'y, Jr.fivermtA fsole dcarJingtohisfcSj^
lefl thou be aifi tike nnto him . Anfwer a fio/e According to
ht:f^Hj iefthee be wife in hisowne conceit : hcvc Salomon
fliew til us, when wee fliould anfwer ro thcfe raih'ng
fpcechcsjand whcnnotjwhcnittcndethnot to the good
of the raiKr, nor to the profit of the innocent who is
reproached, then it is good to hold his peace. So Hcx^e-
kiah heU his pence, when Rd/ache railed, 2, King. 19.
So lefiis Chrift held his peace when P/late accufed
hitttj/^A.ip p. But when the anfwer is profitable to the
railerorfoole, th^n we aie to anfwer him; therefore
he faith As/wer afoo/e according to hu folly ^ lefl he be rv/ft
in his orrne conceit:ii\h^ truth be impared by our filence,
orthc cnciiiiebeimboldencd toinfultthemorc, then
wee are bound to anfwer. Chrift when he was beaten
faiJ, Whyfv2ttcfl then meel loh. 18. 2 3. and fu did ?auI^
Ail. 2^^^.Elh£C I'P, pATS tutei^p'V-;^3a whirperer5 and the cpenfpcafcer is cal-
led'--'-i^-'^^^^^.'the open backbiter (tudiethn:ioft to hinder
friend(liip3 or todiiTolvcir, therefore heeis called />-
eendiarW'S or arde/zo, and heptffcth at bis enemies^ PfaL
10. 5. as if hec fliould blow acoale of fire amongft
them, even as Akfolon ktlodbs barlie field on fire. z.SaTn,
1 4. 30. Pr$iu. ij, 9 . QMjiteratverbum dtsjungit primi-
fem^that is^ he who carricth tales to and fro, leparaterh
the prince from them that love him;, and thefeare cal
led Rokelim^ Levit, ip. \6.lhouj\)dlt not goe about with
tales to vent fkm, as the pedler goeth about wirb his
wares to fell; David lakh y adders foyfcn u under their
///>i^ jy 140. 5.The venome of the fpirti ng adder is under
their tongues; as the ferpent fpitteth the venome a farre
off, fb do they their nialice bchindc ones backe,
Thefe back- biters and traducers of other mens
good name in the chaldic tongue arc faid , Lcquilinpua
tertiAy tcclus^ z%.\6. hingm tertta commovit multos:
the back-biter is (aid, loqm lingm /^r//W^bccatife like a
ferpent he ftingeth three at cacc^ as the (crpent carricth
three ftingSjia her tongue, fohee killcth three at once,
firfl, himlelfcj fecondly^ him to whom hce makes the
evjll report; and thirdly J himof whom hce makes ehe
cvill report. As D
i rents a greater finrje; but thirdly, to mocke God is the
j great'cft finncofall.
rnnU? corriipir.
an3 The father cf
the Kcnites of whom
hedefccnded, i. Chr.
4 I o ■ or fi-pm P^Sn
Somviare.
t»'0 ^Ethiops.
U^O PcitirSmliu
fitrcM.
rifiim'Ai.
504
Uxercttatknr 1) Irvine. Cemviandig . Lib. 2 .
Names arc givsn to men
according to theo'j/c£l,
itrft in any quality of
the body.
o^UKplci^ h'iy^.y di-
flintiCfnii caufa.
Secon^h for any defeft
oftttebady.
Thirdly for hjs eftate,
Fourthly for his coun?
try.
Firii/omockea man fbr any infirmity in his body,
rlnth aliirr:Coth 'f nijcMcd Eii.^^ mi faidj Comeup
thoi4 hidp4:^ep]ix. 10 gis'e mm '--^3 iro^ the quality of the
perfon,a:eiiOcnickn3tTiesor mockcs; fo he was called
gaef^'jhj Gspi.11,11. bccaufi; hcecimc forth i5crfc^ hkc
ainanvvlrhhaire up:)nhiiTi ^ z^Xflj^'gmr^ hirfatm^ and
Edom, becaufc he loved red pottage,
Tq givea man a nimc from Tome part of his bodie^
or fooie accident of his body, for diftinflionsfake^is
'not mocking: as P/i'.^r^^i&Ar^f^j Ier.26. as ye would fiy,
Pharaoh with the goutifhfeere-jhee wa^ fo called to pur a ,
diftindion betwij^t him and others, who were called
PhA^aoh: and to diftinguiLh him from AhrAhmis pin-
raoh^QzWQdTeutis:^ ttomlofephs Pharaoh^ calhilRan^^
and M-ofes Phiraoh^ called Tdma^ and from Pharaoh
So CO give a name from fomc part ofhis body for
diftindionsfake, isaot mockery. Thus Udas is called
Thaddeus^ as yee would fay, the man with the dugges:
So Ltbhet^^Corcukm^ or little heart. So 5/>»^;? is called
JV/g(rr,for diftindion fake,y^^7,T 3. i . So limes the lefle,
Marc.i^.^o, So Dayuu is called y-'-^^^/s^f^ with the long
hand. So Amjictfiru the Eraperour is called ^^'^-^^s ^
duplkipnp'tU&ocalh So Edrvardlongfhnrjks.
Thirdly, it is nor lawfull to mockc a man for his
eftare or condition; for he that mockeththe poore^ repre-
veth his maker, P/tv. 17, 5.
Fourthly ^wee (liould aot mocke a man for his coun-
trey^ Can iW^ goodtkingcome out ofNaziret. leh, 1.4^.
So Ifilia^i in contempt called Chrill a Ga/i/^an.E&ek.^6»
1 5. ihcujhaitr/oti'Crft thereproach ef the people my more-^
they objeftfd Co the lewes ftcrilitie and famine, be-
caufc it was nfual amongft thera,as in the time of^^^r^-
hamjacoh .EVmelecf^^SivA in the time of /^r^w-when the
woaian fled co iV.^pbilijlims for famine. 2 . Kwg. 8.
/ Fiftly,
Again jl Mocking,
505
Fifdy, to mock a man for his religion. Pfii.iiy. Let
U6 heareyour Hebrew fongs. So i Chron^ 30, they mocked
thofc who kept the Paflcovcr. So when Chrift was
praying upon thecr-.iflci they mocked him and laid, he
callcth upon £//4j. Mat. 27. Such was IfmatU mocking
.
Dtvsrft r«rts ofiinUW"
Jefts.
j It is lawful! to reply fometimes by way of jcft to a
I profane apd bitccr foolc- Anfwcrc Afiole acc^rdifjg td his
foolifhneft. Prov, t6, 5. When Julian the Apofiate
asked, n'hdt was the Curf enters (cnne doings (meaning
Chrift whom hee called a Carpenters f©nnc) the Chri-
ftians rcplycd^ he k mxkin?^ n coffmfor thce-^ and fo it fell
out fooae afterward, that he was killed in the warrcs.
BafU faith to a profane fellow cooke to P^alens the
Emperorjwhen hec was pratlingof religion; Tuum eH
de ptsl^mtmis cogttAve^ fed non divina, dpgmatA deco-
quere.
• Secondly, to mocke the parents is a great fin. Prov.
50:17. The eye that mocketh at his father^ ani defpi(etb to
$&ey hii mother^ the R4ven$ $fthe valiej fhali ftek it out^
And the f0i4Hg Eagles (h^/l eateit. So H^m nuocked his
father Noah, Gen. $. 22.
Thirdlv^to mocke the Lord is is the grcateft finnc of
all; then thejfet their mouth ugainft the heavens. Pfal* 73.
p. Thoi^art a Samaritan and hafi a divell. So to mocke
hinain his judgements. Efaj.i^.ii. Nowtherefire beye
net mockers^ /eJlyo»r b$nds bee made ^rong. So Luc, 1 6.
1 4. and the Pharifces alfo who were covetous heard all
things, and they derided him. So to mocke him in his
fatherly corrcc^lion- He tkat moc'keth the poor e reprevetb
his maker . Prov. 17.5.
There arc (un^ y forts of Jcfts which are unlawful!;
firft, jefts that have no profit,fiich arc called Taphel^ m
favor J. Collof. 4. 6* Let your fieeches bepouiered with fait.
lob. 1 5, 1. should a wife man utter vntne kmwleJge^and
fill his My tvtth the ea^ mndu^-^ the belly liere is put
for ihcfiomack^ and ihe/^^4c:4 is puc for tl e heart; for
even as xh^ftomack digefttth mcates, fo i )th^t\\c heart
thiBv>s tranfmitced to it from the- kuk aiidphantafie,
and by the t^^/Whcre^is undw^rftood thai which is on-
profitable or good for nothing, i/^ 8. 7. l^r, 5 17^
Whrn
Agatnjl Mocking.
?07
When a mans heart is filled with this wind^ then his
jcfis arcunfavory. ihe ffoufes lifpes Are Ukc Lilies drop-
fingdowm fweetfmeBingmyrrhe.CAnt* 5- I3*
The fcconJ fore ofuniawfulljcfts is in mirth, and it
is called unchafte mirth, ivT^^TTiKia'^ fuch mirth as is bc-
t^rixt the whore snd the harlot; the Holy Ghoft when
hecfpeakcth of any uncleane thing, cither natural! or
moraP, he exprcffeth it in clcanc and comely termcs;
and 5s wee put honour upon the nserabcrsof dKhonour.
So doth the holy ghoft cover thck unclean things with
comely termes, the lewcs fay FerApxiu cchigen, exfU-
cAvi (Stidficut dccet',^ndihQ Greeks call this d-i^^ui'^-Ao;!^?.
The third fort of jcfts arc biting and virolcnt jefts, as
when they mocked Chrift , they faid , hee ca'lerh
upon Eli as when hee faid, EU^Eliyfnj GodmyQod.
Mat.iy, So that virolent mockc of the boycs to
El/Jha^ 2 Kifig. 2. j4jcenii yes bdU-fate^ that is, as the
whirlcwinde tookeaway your matter Elias^(o it may
m:ike you mount up,aRd take you away that yec be ne-
ver fcenc againe. The trees which growes in new Urum
(dem^ Revelat, 22,1, hrtng forth fruit montthlj^ And their
leaves firvc to hede the fires ef mm'. The toagucs of the
children of God fliould be like the tree of life, to healc
the fores of meta, and not to gall and wound them:
Thou that woundeft them with thy bitter fcoffes and
mockeswfll n:ver bee able toedihe tlxcmj canafoun-
taiiie bring forih fwect water and fowrec'
The bigheft dc.^^ree of this mockery is, when they
make a pi ovf ^ be of the childreo of God j as PfiU 6p.ii.
J became a f rover be te the/n. So Ezek. ij.44. Behold
every ine th^t tifeth provcrhsfbAUufe ihkf reverie Againft [
thee fay w^^ /ta isthe v^ether.fois the daughter, Somc-
tiues again* this phrafe is t^^ken in a (^ood part. Num.
ti, 27. Wherefore theyc^at ^}>e£kcin proverbe fay,
Ccme unto Hefhhft^ let the chie ^fSihoH hee built and f re*
______ Qq 2 fAred.
SecR.9ff«7,
To takf up a parable
foaetfaies taken Mia
good fenfe and fomea
times in a bad foi
mocking.
goS
Exer citations ViVtne, Command.^. Lib. z ,
Mockers In geftureare
here condemned*
rtt\h$ €AfHt itf dtffi"
rnnU *
Quu movehit tthi ca-
put?
"Dsridendtntis funto
Ccnclujim.
fdred. So ic is taken for the greateft punifhaicntj Vent,
28. 37. And thottfhalt become an Ajiomfhmerjt^aproverbe
and a by-word amffng all the mt ions rohtthertke Lord thy
Cod fhall lead thee.
So mocks in gefture are here condemned, as Lagnag^
fuhfannare ^ the mockc which is made both with the
mouth, and with the nofe: which the Apoftle calkth
fxv}t7Vfl(my to fiiere with the nofe. Gal. 6. 7. So the nod-
ding of the head, ffaL 22.7. 1 hey fh^J^ the head, Markc
a difference betwixt thefe phrafcs, mover e caput ^(^ mo-
ver e tibi caput: mover e cap /a efi deridc^tis^ movnetibt
caput cum habet dativum ret 'velperfonA eypreffuw^figm^
ficAt condelere: as Nahum, 3 . 7* i^/> movebit ttbi , fctU
caput. Who will bemoanc thee, becaufe when we have
pirieupon one, we move the head. Soraetimts to move
the head is afigne of aftonifhmcnt: ler^ 18 15. Every
one that pajfeth thereby (hall bee aflon/fhed^ and tpaoge hps
head. So to fliut out the tongue: Efaj. 57. 4. AgamH
whom doe doe ye /port your /elves'! agawfl rpho?^ inakeyee a
-wide mouth .and draw out the tongue? So Co (liutouc the
lippe: p^al. 2 2. 7, They fJwote out the lippe. So Prov. 16.
30. M-i^ving his lippes^ he bringsth evtll things to pa//e^
So the putting out of the finger- Efay.'yS.p. //thou take
away from the midflo/thee^ the y&ake and putt iffg/orth cf
the /inger and {peaking vanity^ fhey ftioote out their
raidJlc finger, the reft of their fingersbeingfolded^and
therefore it is called digitus infamis.
So ro make a man Letopheth , -that is, to houte him'
out with drummes and tabrcrsj the Greckes called
yiy\i;^j-
fi$£4^ when hce did fpit^ they licked up his fpittle and
faid, it was fwccter tSian ^e^iAt and Ambrofin.
There arc other fort of flatterers who are more cun-
ning, Bavid compareth the words of fuch flatterer^ to
butter and oylt.Ffd. 55. 21. When the Icwes invited
any t^afcaft, they did two things to them; firflf^they
powrcd oyntmcnt upon their heads, and thenkifled
chcfJ3; yecfcc that Mati M*g^^l^^ powredoyntment
upon Chrift and kiflcd his feet. Luc. 7. 38.
Thofc cunning flatterers arc of two forts; firft ,
Xp»s7^o^9/, aadfecondly, evAo:>.o/5 Rom, 1^,18.
;ypv50A<»7/»/, arethofe wlio pronaifed great things, but
perf arme nothing indecdj fueh was the offer of the dc-
vill
Jgainjl Flattery.
villto Chiift, if he would fall downc and worfliiphim
hcc would give him; all the world: Andfuch was the
dmcm oi K^iffAche to the Icwes, if they would yecid
to Senxchcrib^ they fliould have luch and fuch commo-
dities.
'FuAo^o/jarc thcfe who give fairc fpceches, but their
chicfe end is onely to deceive: fuch was thefiarteric
which \\\^ ?)themew[c^\Q?Aul v^^'BATHihas^ Tho/eare
the fervent s of the living God, Alt. 1 5. 17.
This fl.Kterieis hardly difcerncd frora friendfliip; as
hypocrific is hardly difcerned from religion^ and as hy-
pocrific is the ape of wifcdoaie, (o is Ilatterie the ape of
friendfliip- and as fome grains grow up with the wheat,
and are hardly fcparatcd from the wheat, being of the
fame bigneflfeand quantity with the wheat, they arc
hardly feparated frora it^ fo a flatterer is hardly difcer-
ned fiORi a true friend •
A flatterer differeth from a true friend- fjifl", the flat-
terer haxh the perfons of men in admiration bccaufc of
advantage- iude> verf. 1 5. 2. Pet, 2 . 3 .i3Ut a true friend
fecketh not theirs but them^ the flatterer through cove-
toufnefTc with fained words makcth merchandize of
men, but a true friend never felleth his friend.
A true friend neither followcch men in all, nor pray •
feth them ii) all, but onely in the beft things, good men
converfing with wicked men, may fometimes driukc in
(bmeof their cuftomes, as they who Icokc upon fore
eyes, their eyes become fore. So iofiph learned to
fwearc by tl:e life ofP/wrWy-but the flitters r bccaufe he
cannot follow the vertues of thofe whom he flstterctb,
he n udit ch to follow thc^n in their vicesjthefe are fitly
compared to bad painters when they goe about to
paint a bMiui\.!ifi€e in which there is fomc blemiili,
they caa ciujr.ir giy c xf refk the blemiili, but they can-
not paint thebcauafull face
There
?if
Flaticrie hcirdly
knownc from tru«'
friendiliip*
Difer, J.
Tht diiFcrcnce betwixt
Diffir,2.
iz
Difcr.^
Differ. 4.
Thfl ewn&lag flatterer
dilfercth mnch from the
groOTc fldcfif rer«
eerie.
Exer citations Divine. Command, g . Lib.i,
There is a double faculty in rhc raindeof man; the
brucifli faculty, and the reafonable; a friend helpeth al-
wayes the rcafonablc faculty, but the flatterer the bru-
tiftj faculry-^and as there is fome meat which nouriflicth
a man and feedeth him, and chere is other meat which
puffeth up the flefh onely, and breedcth unwholcfome
humors: fo the true friend ftandeth for the reafonable
faculty CO edifie it, but a flatterer ferveth the brutifti fa-
culty and puffeth up the man.
A true friend will not (pare to reprove hina whom he
loveth, but a flatterer dares not reprove a mans vices.
Sometimes he findeth fault with fome trifle in him, that
he may flatter him the more in his predominant finne-
astharhee hath not regard to his healthy and that his
haire is not well combed or fuch; but hee never repro-
veth hi -D if he beaa Atheiftjidrunkard^ora fwearerjhe
is like unto a Phyfitian who having a patient troubled
with the ftone, hewillpairehisnayksorcuthis haire-
but he will aever touch his fore.
The cunning flatterer differcth much from the groflfe
flittercrj the cunning flatterer markcth the predomi-
nant fin of him whom he flattercth^but the bafe flatterer
ficjtrereth him is every thing. Sccondly,the ciining flatte
rcr differeth much from the groffe flattercr|thecunning
flatterer is like the fubtile idolater, the fiibtilc idolater
changeth the names of things, fo doth the faotile flat-
terer- hecallcthhisIdoUhis Image, f© doth the fubtile
flatterer, if the man bee prodigal! whom he flatteretb,
be calleth him liberally and if he be covetous , he calleth
him a good husband. The fubrill flatterer hath Efaus
hands and his voice,but the bafe flatterer hath onely his
hands but not his voice.
Now to free us from this vile flattery , it is fit that we
praife men rather when they are dead, than whc^n they
arc alive. EscUJ. 4.2. Wherefore Ipratfethe deadrfhich
Are
Of Flattery,
515
are Mie^dy dead, more then the living which xreyet aLve^
So David praifcd Saul and lonathan after chcy were
dead. Sorhc widJowes iTicwthc coats and garments
which DorCitsmAdie while (hce w^^ rcith them^ AcJ fi.^c),
Secondly^rathcrtopraife ihem bchindc their backcs^,
then in their faces, fo the Icwcs com mended the C^mu-
rionio Chriftbchinde hisbacke,Li;<^. 7.4.
Of all Ibrts of flatterers the preacher is moft dange-
rous when hce fiacccr-cth and humoureth the people in
their fiancs, Malac, 1. g^fiifceptfiisperfofiai in lege, that
is, for gaine and for fearc yec fpared the rich and great
incn,and then ye caufcd men to ftamble at the law, and
yce corrupted the covenant of ZM/z^this finnc Ezekiel
called dawbing with antci^pered naortcrjE;6r/t.i5.i 5.
and Gregory exprefTcth the compariron this wayes,
when r^da^A'ber or plaftcrer comcth to ui old ruinous
houfe.hemaketh the indwcll;'rsbcIecvethatitisfound
vvorkc,2ad that they may dwell (afelyinit:fothofcda v.
bers promifc fal vacion and fecurity to the wicked, and
then diftruftion andruinc coiueth fuddenly upon thctn-
the ApoBle callt:h this y^Tn^htve-ir ^to uiixe water and
wine togccijer, as the Vintner for gaine mixed water &:
wine^ fo the falfc teachirs take the acrinionie from the
wprd,whcnthey reprove not becaufe of <^ai:ie.So£/rf;i.
the city is become a harlor^as the harlot for cfeHg-ic abii*
fcrh her body, but not to beget children • fot.he ava-
ratious paftors delight not to begcc children to the
Lord, but they doe all for gaine, that they maytaake
therafelves great men. SoEzek. i i.i'ijfcebetothrco'
men thAtfoxvftlhvpci u a& arme-MeSy dns wake kerchiefes
Hpn thehedd of every Bature to hunt foules-, Wiffye httnt
thefiules of my people^ and wiOyiefave the [eules alive that
comenr^foy-f^th^ vVorocn who gave ch^tiifLlves out for
PiophetefRs did ufc to hang Phyla^fleiics Jc^^K-^-^^S
about the necks of the people, perfwadingtbcfli.tliac
R r wo^dd
Stift'fpere ptffitiAt ik tt^e
CI Hid M
Ofall'flatterers aflat^
tering preachir it vyoiil
:=^sa««^iltft
514
U^er Citations ViVme. Qommand.^. Lib.2 •
would lave theoi from all incoDvcnicnces , snd they
faid, tbac then they might flecpe fccurcly, as if a pilk w
were UDder their head, then they did hunt and carch the
fimple fbuks, and madeapreyof iheaj^ anrifothcy
polluted the natneof the Lord for a handij]! ofbarley,
and pieces of bread^ Nam Orgyorum merces tratfrAgmcn
fAnU horAeAceix they would fell the people for the bafeft
thingSj which the verypriefts of ^4^^/;^ were content
with.
The conclufion of this iS; Vrov . 2 7. 2 1 . Ai the fining
fotforfilver^ andthe furnAee for goldt^ fo ua man to his
prdsfei that is, asthefyningpottakethawaythedrofTe
from the filver, and the furnace parifieth the goldj fo
a wife man takcth awa^ the droffc of flattery from his
fpeeches, and purgeth them from all corruption: then
they are like a VejfcUfor the finer ^ Vrev. 25.4.
tindujicn.
The affirmafcjvc part of
this Commandeaaent.
L
EXERCITAT. X.
Of T{ehukesl
Commandement. IX.
Levit.ig. 17, Thou (hilt rebuke thy brother ^^fid mt fuf if
Jinne to lie u^en him,
AStheCommandcracnt foibiddeth us to hurt our
neighbour with our tongues: fo it commandeth
us to rebuke him, and not to fuffer fmne to lie upon
hira.
In rebukes confider thefe things: fiifi^^'ho muft re-
buke: fecondly, what finnes arc to be rebuked publik-
ly: thirdly jwho arc to rebuke: fourthly 5 the oianner
<>f
Of rebukes^
3^5
of rebuke: Hfly, the timcj and laftly, the end and
fucccfle .
Firft, who mud rebuff ^i: is a dnty which is laid upon
every Chn(\kn-^//tcrep.t»dd/;7crepabfieHm^ Lt*vn,j^,ij,
/iJmcn/fl) one Another^!. The [[.^ , 1 5. If our enemies bead:
goe afl:ray,\vccare bound cobringit home againe^fx^^'.
1 2 . much more our neighbour.
This duty cfpccially concerneth preacliers.ic is a part
oPtheir nLiiniftery to rebuke and comfort; andaiiongft
ChrilhDifcipIeSj there was one who was thefonne 0/
thunder^MATk,^. And lookc through alltheold Tefta-
menc^andyee Oiall fee that the moftof their prophcfies
wercrcbukes.and thiearnings ; and the lewcs called
Deatcronomie [ Sefher tocahhah ]che bookc of objurgati-
ons,and that iete-
ou(ne(Je exdttth AHofU ^ hHtfnhcUthe reproach of a na-
tion^ Prov, 14.34. See how famous nations are made
bi the? Gofpell , dprnaum was lift up to :he hea-
vens by the preacrangof the Geipell, but finne did
raft theiQ dotveie to hell, tA^'tt, 1?. 23. Elaj. 19. 18.
h: thiit ^ay jhall jiz>c ctt^es J^enkt the Ur.guage of Ca-
n-^r^tn^ t^nd cm of tkcm j\u\k be c^^cd the dl^} f^J the. Sunyir.
Wfaac is \j\zx ro {|)eake the laiiguagc of Canc.m ? ^^^at
is^ fifcct-'rely they (ball wordup the Lord, and one of
How a preacher is to
i'ibuU gnat-ion.
thsai fhall be the city of the Sunne- xSy^u^^Akxaukk^
it \'va3 famous l-cc^nfe the Sunnc of righteoulneffe
did fnine upon ir^ fc people when tbcf want the Gof
pell ,tbey fit but in the jjjidcw of deaih^^ Ejai p . i •
Secv)ndiy, he may reprove the nan'onall fawlrs com
paring them with other counrries//U7:ri any natinn chai^'
edtheirgod^^jet je have changed me. Jer, 2. 1 1. Ezekj 57.
But
of reinkes.
?i7
Bat what if a Preacher cannot point particularly at
the finne of the land, and bring it out in the ovvnc co-
Ifeurs of it?
Then he may fay after this manner, of old the fourc
Monarchies were rcprcfcntcd by foure beafts 5 the firft
by a liony the fecond by a beare^ and the third by A^oat
buck^^ and the laft by a terrible znifeArcfuUbesft that had
nonsfrer fo I cannot in particular dcfcribc the fin of
this nation for the finncs of it make up fuch a monfter,
thacit hath no name-
Thirdly,thcre is Vitium ferfona^ the perfonall fiones
of men,and here regard is had to the pcrfons vf ho arc to
be reproved, lude. 'verf, 22. callcththis/^^m^^^/^/-
ftrence^ there is feme ftiffer graine, and fome weaker
grainc , and therefore the husband roan for the onCj
hath the whcclcj arvJ forthe other hee hath the ftaffe, te
beat out the fitches.' Efciy. 28.2 'jSq the preachers fliculd
havefundry forts of rcproefes for fundry forts of
finncrs.
Sinners arc either innrme or weakc finners , craftie
obftinate finnerSjOr malitious finners.
The firft fort of finners who are to be reproved are
weake andinfirmefinncrs.the Apo{\lev7i!iethusw^bcn
wee deale with fuch. To uftere them with mildncjfe.
Gdat, 6. y^circLcji(cn'^ is a fpeech rak^n ftocft bone letters,
who fee the bones after diflocotion very warily; when
a man takcth a mote out of a mans eye, hee taketh it
©ut very warily , lef\ hee put out the eye alfo, and
when wee pull downe old houfts which jo\'i;c with
Churches, wee pull them devvnc warily, left wee pull
dovvnc fome of Gods houfe with chem: fo take heed
that thou pull not out forae grace of God with the (in
in the child of God,pre(erve Godswaike,anddtftioy
thctiivclls,and before that thoi^. reprove fuch-.a one, it
is neccffary that thou infnuatc thy felfc, that thou doft
R r 3 love
Quefi.
Anjxt.
DiVcrfe To tti •f finncrs
are to 6 c reproved dij»
verfely.
How weakc finners are
tobeteprovedi
How crafty finners are
arc to be reproved.
Fermutarc nomen.
How obftinate /lnncr$
arc to be reproved.
Exercitations Vi^ine.Cemmand^g. Lib. 2.
iove hifD^and coaimend him in fomething, before thou
reprove him- and as the (mirh heateth the iron hi ft , and
thea bearcrh ic; fo after cbou haft fofrcr'td thy infiime
brotbevhou mayft the rao^c frec'y rtbukc hiix^. And PS
agoodpbyficianhadrachcrcure his patient with good
diet and fteepc,thcn with cutting and fearing, fo flioijldft
thoa with gentle admonitions cure thy wcakc and in-
firme brother.
The fecondfortof finnerswho are to be reproved,
are crafty iinners, ?rev. 1^.9, FooUs make ameckeof
fint^Evilim ]Alitt» afhxm^JJtHlterum quifjue dertdet rea-
tumixhdXiS^ withfaire fpechcs they cover their finnc,
but here the Preacher fliould follow the example of
the Lotd^Wheis frowardwith thsfrow^rd^ PfaU 18. 22,
Sofliotildheebecraftie with the crafty, and difcover
thefe figge leaves^ wherewith heegoeth about to hide
hisfinne- wee hp.vc an example of this i- Cer,^.6.?Aul
by a figure transferred the faults of other men upon
himfelfeand Jp^Uo^^nd would not expreffely nominate
them, that they might the more cafily take up their
owne faults, for wee difccrne other mens faults better
then our owUi", and then, ferreflexAm cogmtioncm^ wee
looke backc to our cwnc Jhnnes.
The third fort of hnners are the obftinate fiocers:
In reproving fuch to move them to repentance, it is fit
to bring a long induction of the judgements of God
which lighted uyon other finncrs round about them,
for as an ar^-owthe farther itb<^ drawnc the deeper it
pierceth' fo the farther that the threatning be enlarged
checaorc it woundeth- wee have a notable exanpleof
this ^^^x, I, before the Lord would threaten ifrael^ For
three tranfgre^iGnsind for f^nre-^ firft hec threatncd Va-
«w4/?/i^ up<>Qrhenojth/^^f/3.fccondIv, hec threarned
Q%zA upon rh^■ Sc^uth , verf,6^ thirdly,hee threarned 7>-
rm upon the north- weft,':/.*//' 9. fourthlyjhe threarnrd
Edeme
of rebuke {.
V9
Eciome upon rhc {oMih^verf, 1 1. fiftly,hc threatncd Am-
monupow tliecall,i/^r/'i ^. fixtly^hce threatncd yWt'^^
upon the fburh-eait: Icvcnihly, hccthrcarned ludaxap.
2. 4. and came nearer to ihc^m ; and laft of all bee
threatned ^4^/, fo that by fetching a conrjpaflTe about
thcm^ they nijght the more cafily be brought to con-
fefiTc their iinne.
Secondly, ii: is fit to exaggerate the finne of obftinatc
GnncTs, to goc from their leati tinnesto their greateft,
as Amos doth to Ifrae/-^ For three trmfgrejjions, the Lord
would have pardoned thefc nations Nvhom he tlireaten-
ed, but when it ccmeth to the foHttii then hee will not
fparcthem.
Firft hec beginncth with Dxmafcns^'verf.'^ . they had
many finnes^ but their j9//r/)^ ai^d great linne was this,
that they threlTicd G//^4^ with threfhinginftcumentsof
yroHj her(i they brcake the law of nations', ^''hea they
had taken Gileai captive , to thrcfli them with inftru-
ments of y ron, even as the husband man threflieth his
corne, theii puniOament is fet dsy^Vit^verf.^^J» 7.8.
Thirdly^hcc )Leth:o7j>r/^j, their finne vv^is greater
thcnthefinnr of (74^:4, tlicir toi-rth finr/C was rhis, they
delivered up {at whoU caprivitie to Edom^^ni remem-
bered not ti^ebrorherlvc<.)venant:iy</^ and HirAr»
made a covenant together which rhev brake, there
wasnocovfn.uu bct^v:xt(j4;&ji, andihc IfraeUtes, and
tliciLfurr.thcfiu^^f Tjrr/^j'vas^rcacer then the fiincof
Gaza
The finnes oF o\>fti!«a'c
flnnen in rcproofc are
to be txaggcratcd trom
th«kailcoihcgT€atcft.
What was D^rndfus
fourth fiinc*
\VhzX wa$ C4^^i
fourth £nne«
\Vhat^T2j7;;^*'foi^rth
finntf.
520
What was Edams
fourth £n^?«
Wliit WAS AmmfiHi
fovutl^giiHPi
finne.
Exercttations Divine. Cornmand^g. Lib. 2,
I G^;cr«r.his fourth finne wag this,
hcedid purfue his brother with the fword, and did caft
©ffall pittie, and bis anger did laft perpctuallyjand kept
his wrath for ever: this finne ^fEd^m was greater then
Tjfrf^ finse, there was but onely a covenant of friend -
fhip betwixt Tyrus and luda^ but Edomwsis his naturall
br©cher,(for he wasl^csh brother) i^nd for hiw to caft
oifthe bowels of coaipaffion , and to corrupt his affe-
ftionswasamoft unnaturall Cmnc: and moreovcne
keepe pcrpetuall hatred, what adcteftablcfinne was
this; hispuniilimentisfetdowne^a'^r/; i2.aftfwcriiblc
to his finne,
Fift ly, he comcth to Ammcn^ their finne was greater
then the fin ofEdom, their fourth fifi was this, they ript
up the women with child oi GileAd^ that they might en-
large their borders^ their hatred was againft Gilc4d^ n®t
for any wrong which G^kadha^ done to them^burouly
for to fatisfie their covetous heart , if they would not
have (pared the n3en,yet theyfiiould have fpared the wo
meQ3& if they would not fpare the women they Chould
have fpared the youBg infants^chc Lord forbideth to kill
thedamfiaing upcn the young ones, how much raore
will he have the children fpared who arc in the mothers
belly: fo that this finne was greater thea the finne of
Bd&i^ ^thctcforc his judgement is kt iovrnc^verf 14.
Sixtly, heeconnierfatc>Al^4^^ his finne was greater
than the iinne oiAmmon , his fo*. • th finne was this, he
burnt the bones «f the kir»g oi Edms fonne into limej
hee tooke thckicgs fofenc whof^:5 he had taken captive,
and ihould have fpared , hee tooke the kings cideft
/ fonnc
"T
Of%ehHke
s.
^Zl
fo.me wholTiould hav- fLiccecded to the crownc, he
did not onely kill him and thcnburnehini,to give him
thcbiiriall of a King, but bee burnt him tolimc^ and as
the levvcs fay, incrfijl:ivftparietes, he fparged the walls
with his lime; what could hec have done more with a
dogj^i here his cruelty exceeded the cruelty o( Am^
mo»^ his puniflimcntis fetdowne^^ip. i.verf.z. anfwc-
rablc to his finne.
Seaventhly, he commeth to luda-^ his finne was grea-
ter tijan thehnneof A/i?^^, their fourth finne was this,
they dcfj^ifcd the law of the Lord, they had not kept his
commandcments, and their lies caufed them to erre,
after which their fathers have walked^ they finned not
onely agiinft meD,as M&ab and Ammon did , but they
finned agaicft the mighty God, carting off his covenant,
and fuiFcringthemfcIves to bcc deceived by idols; and
here by the way,wee may fee what a great finne idola-
tricis, the greatcft cruelty committed againftman is
not like k, and the breach of any naturall or civill cove-
nant is not like the breach of the covenant with God;
their punifiimcntis fct dovvne.r^/'. i^verf, 5. IrviUfend
Afire upon Inda, and it f})all d^voare tbefalaccs of let uf a-
A-zw, that is, Ncbuchadnezztr fliall burne the citic of Jf^-
rufalem^ and carry them captive to BAbjlon.
Laftly , he commeth to Ifrael^ that is, to the l/raelites
that were in Chrifts time; for this is a prophecy of their
cruelty, and their finne was grcateft of all; their fourth
finne was this. They fcUt her ighte$us onefet filvtr^ that
is, Iefu6 Chrtft for thirty peeces of filver. By this g'-ada-
tion wee may fee that this is the greateft finne, and that
it is meant of the fJUng of Chrifi,this is a greater finne
to crucinc the Lord ofglory, than cocomroit idolatry^
and for this theii fourth finne, the Lord rooted them
out,that they were no more a people.
After this the Piophet begmoeth at the greater fins
Sf and
What was.
Hnne.
''i fourth
^
Lookjiowtbefinncs
and pHniilitBents/uaipe
together. _ _
Wkativaitfcefiiurth
.^-
;2i
Exercitations ViVtne. Command, 9 , Lib. 2
f
eODK
and defccndeth to the leiTcr^f or afccr that the y had f(;!d
thcnghteomene, and crucified hiiTi^ then theyopprc([td
the ptofle ^ fehng them for old f^coes, they par4 evtr the
heads ofthefoere^ md caft them dovi^ne into the dujl*
Here a Preacher muft admonidi his hearers to be-
ware of the fourth finne, for if they adde that f%jrth
tranrgrcffion to the forH:}er three-, then the Lsrd wil!
not turne away his puniflimenc from them.
When the plainc and open rebuke may dec more
evill than good to the Churchy it is mere fie to give the
rebuke covertly than plaiaely^ wee have an exam pie of
thisj when the Apoftic fpeaketh of the commiog of (he
Antichrift.j!^^^> 4. hee faith, that the Antichy/Jl [JjhU
not hee revededitU hee that n'ithholdeth be taken 0Ht of the
rvay-^ he would not fay exprcflely, untui the Roman Ea%
peror bee taken out of the way, for then he would have
drawne upon the Church at that rime the wrath of the
Roman Emperor. So/^r, 25* When the Pro,>het had
threaroed all the Kings that they (hould drinke the cup
ofGodswratbj the King of £g^/?^, ihsKingci Moaif^
and rhe Kings of Arabia^ and the Medes\ then hee com-
iiieth to the King o^shejhak^ that hee flia!l drinke after
them^he faith not exprcOciy that the Kingof ^^^^/lliall
drinke of this cup 3 for that open and plaine rebuke
wouid have done more harme to the lewcs at that
time than goods for now they wete to bee led captive
CO Babylon to live thcre-^ therefore he would not Giy ex-
preOely that chis King fhould drinke th.ecup of Gogs
wruhj but vet clolf-y hee-infmuatcih this, when he na-
mcthhim here^^^yS^^^, ^vherehe ailudcfhtothe drun*
»ccn feaft which th$, Bdjlomm Kirg> kcpr^ called She-
Jhuk*^ here wee muftt^l^e heed that wee ioHownotthe
Icwifti curiofitie, who by>heir Ethhha/i^ or a'ph^tbetum
mver(ur?% finde out Shfh^tk ia Bahel^ talking th^^ laft let-
ter for the fiiftj and the penu.t for the fecond; and con-
tnrv-
Of^ehiikes.
?*?
trary wife the firft tot the laft, and rlic fccond for the pc-
nultj as iiidy be fcenc here.
s
3
D
t
tJ
n
r
1
n
n
;
2
N
s
-D
^
D
y
s
V
P
n
n
Fiftly, the tiircof rcproofc; every tinae is not a fit
time to reprove. When N^b^l was drunke Abigdil
fpikc i]othtng to him, wi]i yee cdtch the mlde d]fc but in
her moaeth, /. !• I/a/dlmll take heed tfimy wajesthst J
fmne not with my tongue,
FOr the oblerving of this commandemeot • Firft, we
muft know both how to fpcake of our fclves, and of
others; Secondly, when to hold our peace and not to
difcover other mens (ccrcts.
Concerning thefirft, it is a good rule which the
Schoolc-mcn fct downe concerning the judging of
our neighbour, and it is this; Ft (rona elus certa^ meliora"^
certa rndx^ mimra-^ dfsl^a bona^ certay dubiA mala^ nuUA
\udkemu4.
This rule may bee cleared after this manner in thcfo
fourc; Firft, there is God; Sccondlyj the child of God;
Thirdly, the devill; andlaftly, the wicked: Andlooke
howthcfc fourc behave thcmfclvcs concerning the of-
fences of the children of God, and then fee how the
child of God bchaveth himfclfe about his ownc ofFen-
cesj.aod this will cleare this rule.
Fuft, for God- thole good things which hee fectlr in
his children^ hee never exrenuateth them but inlargeth
them. Example, Job. i« 8. H47? thou not confiderecimy
fervant lob^hoiv that there is mtthe like cf htm in all the
cAYth, aperfcH and an upright mAn^ one that fear ethCod^
and tjchtn-csh evill^but when hee commeth to fpeake of
their fmncs afccr they were pardoned; fee how fparing-
\ Sf3 ly
vt4t Def*s,
CertdmaUminer/k* *"
Y
Certd Una tnitjerafaeit.
^z6 Exercitations ViVim. Command ^ 9 . Li b. 1 .
ly he fpeakcth of them. Example, Davidw^ a man ac-
cording to Gods otvr)e hearty and turned not aftdefrom any
thing that he csmmmdedhim aUm diyes^fave onely in the
matter ofj^rijahthe Hittite, i^King.i^. 7. hee fpeakerh
ncirhcr here diredly of his adultery nor of his murcher .
Then come to the child of God^ when he fpeakcth of
other mens vercucs hecnlargcth chenj. Example. Lt^c.
7. the elders of the Icwes that came to Chriftj f e how
they lay out the vertues ohhcCenturion^Heiswcrthf for
whom thottfhouldfi do this, for he loveth our nation and huh
built m A Synagogue:^ but when the child of God looketh
upon other mens finnes, hce either paflcththem by or
fpeakcth but fparinglyotthero. 2, .$'^«». 1.23. D^x'/ipaf-
fcd by the faults that were in Saul^ and pray fed his ver-
tues, but this is cfpeciallytobecoWcrved when they
are dead.
Thirdly, if the good that is in his neighbour bee
doubtfull then he iarerpreieth it to the beft fenfe; when
Chrift faid to ludits^that vphich thou doefl doe quickly-^ the
Difciples expounded this to the beft fenfc^thinking that
he had bidden him buy {ometbing for the feaft.
Laftly, thofe evils which fccme doubtfull, hec tur-
ncth them to nothing. Prov. aj. 23. As the North vpind
drivethaway the clouds ^fo ^oth an angry countenance d
hdckhiting tongue.
Now let us fee how the devill bchaveth faimfelfe in
tirefe things, when hec fpeakcth ofthe good which is in
the children of God he doth extenuate it; Doth lobferve
thee for nothings hall thou not made an hedge about hirn-^and,
about hid houje^ and abfutali that he hath en every fide, lob.
I. 9. as if hee th juI J fay, lob is but a mercenary5and fer-
vcth thee for hirafcUejand for thofe things which thou
givefthim.
But when hee fpeakcth oftheir finnes, fee how this
acculer doth exaggerate their faults- we fee the example
of
Bcm4 dttlid in melius.
D»hU THA^dMulU ad"
mtttit.
Ctrfd IcndmiMtrapcit
Certd mMa majcrdfi-
\t4t.
V —
How a^maJifljotiUrtile his tongue^ isrc
?^7
of this in U/Jjua the high-pricft. Zafh. 3 . i. he objcdlcd
CO the Lord, how Jfi/ha flood before liim in (oiled and
torncgarmcntSj asifhcefliould fay, is this a good high-
pricrt CO fcf vc thee? but the Lord faid unto hiaxwcrepdt
telchova^ hee is but ////i?, or a firebrand newly drawnc
out 0} the firCj and therefore no marvell tliac hec is not
better dreflTed,
Thirdly, he maketh things which arc certaine to bee
doubtful), the Lordfaid^ That day that thcu eatgji $f the
forbidden tree^ thou [halt certaineLy die: but the devill
turneih thisin a doubtful! (^^Qch^n0nmcritnd0mcrurtSj
it may be ye die, and ic naay be ye die not.
Laftly,he maketh things that arc true to be falfe^whcn
the Lord commanded the young Prophet that he fliould
not eatc bread at Bethel, yet the devill falfified this com-
milTionin the mouth of the old Prophcr^ and faid, that
he had a warrant that he might eat bread at BetheL
Fourthly, let us fee how the wicked behave thcra-
fclves hercj they are full of their owne praifes, the Pha-
rifcc faidv I fa^ twice in the weeke^ and I give my ttthes:
but when he (pc-aketh of his owne iinnes,hc exrenuateth
them ar:d maketh \.hQmnox\\\v.2'^l am not ^n extortioner ^
^cMuc, 1 8 . Itidxs ft id,fV it I mafier > lah. 1 3 . and the vhore
Wiped her mcuth andfatdy [l)e did it not. Frov. 30.
Againe (It how they behave thcmfelvcs towards the
childr'.n of God^ when the Phanfee (aw th' Pubhcan
ftanding a fa> re off, caftmg downc his eyes^knocking on
his brcali.yct how uncharitably doth he j^ul^e of hirnc'
Lc-ftly, come to the child of God; and fee how hce
jjdgethof himlclfe^. whenthechild of God fpeakcthof
Lis owne goodneffejieextenuatethir. i.Ccr, 15. I am
the leaf} of all the Apoftles^ and (U ene borne out of time. So
Vrov, 30. 2, purely I am more brntifh th4nany mnn^ arjd
the knowledge of man is not in me-^ Paul fiith 01 liiirklte, j
/ KVi 4 hUfphemer^44^dperJcsutcd the church*^ 2v fb G^deen
faid,
CertdMUfdcUt
rerdfacltfaifa^
MaUffht miffsTA fac'H ,
Certa htuM MUfuc'tt.
Bon^fua wf^torafdci/.
^zB
qK^v to m'-AOto
^l^/MV^
Comlufion\
Exerckations Di^ineXommand^g. Lib. 2.
j faid, MyftmiUe is. lAttenuate or] floors in Manaffeh^ and J
\ am the IcAfi of my fathers honfe. iudg, 5. 1 5 .
The fecond thing is to put a bridle to the tongue and
nottodifclole the fecrets ot others ; to nioderare our
fpecches, aad tofpeake little. Ecclef 5. i. PfaK 141. 3.
Keepethe dore 0fmy Ifppss, Qui div ark at labia fisa, Prov,
16. 30. A metaphor from a whore, a man Ihould not
havea whoriCh mouth, the tongue fhould be reftrained
with a bit or bridle; a man Cbould not bee a man of
lips, that is J oi va\]Q\\ta\kc ^vir Ubi$rumi^I$y. n. 2. or
cm^.PfxoKoyf^^ a foolifli fpeakcr^but mod of all he muft put
a bridle to his tongue, and kcepeit from a^t^<^>A^7rk,
that his tongue walke not through the eartb^zs David faith.
ffalrjo. p. the mouthes of fuch mu^ bejhpped\ iTn^^j^av,
Tit. I • 1 1 . andput tofileme. i, Tet. 2. 1 5.
Secondly, the tong^ue is to be bridled tliat it difclofe
not other mens fecrets which fliould not bee revealed-
/'/•^'z/.ii.J.The lewes ufed to write upon the back of the
lettcrSj^AT/f^^^^/i&j/^//;. which fignifiicd mdduiJsherem^^LtiA
Jhammatha^ which were the three forts of excooimuni-
cation am©ngft thcm^ and thereby they fignifie that he
who openeth letters or revealed fecrets eoncredited to
bicn, deferveth thefc three forts of excommunication.
When Alexafsder the great was reading a kttcr^EpheJlm
lookt upon the ktccr,but Aii^c^t^der tooke his fignet and
fct upon his lips, teaching him that hce fliould keepe it
as fccret as if it were a fealed letter. If the fault bee cri-
minall which thou knc^^crt of aaother, thou art bound
to rcveale it-, if it be judicially enquired, thou arc bound
to revealc it; if the fait be inrcaded and not adied con-
cerning the State, thou ?rt bound to difclofe it.
The conclufioo of this i%:The tongue is an unruly eviU,
lam,^, S.andthiTcforehadneedto bevrtlllooktunto;
For death and life are in the power of the tongue. Trov*
iS. 21.
COMMAN*
5Z9
Commandemcnc X.
EXERCITAT I.
Jgdnfl Concuftfcence.
Exod. 20, 17, ThoufhiSmt covet thy neighbours houfe^
He finnc which Ad4m committed in ea-
ting of the forbidden fruit is called origi-
mU origiriAns^ and the punifliment of
this fiiine is called orignAU origimtum^
which is that corrupt habit which fta-
ncuh and dcfileth all the anions of men; and in the firft
finne , naSura C^rrupif perfcfjAm^ and in thcfecond,
ferjom sGrrumpit naturAm^ that is, Adams a 6luall tranf-
greiTion corrupted his pcrfon^and he eating of the for-
bidden fruity . all mankind fell in him,
Thcreare three forts of hat^ts^fiaturaSyWfufed^ and
acquired hahts-^ naturAOhalfits^ as original! finnc ; Infu-
fed habits as faith hope and charity • acquired hahits^
by frequent adions either good or bad.
The firft finnc which commeth from this original!
finnCj is iefiderinm inforrmtum vagum (^ non dcti rmim*
tuvt^ a wandering and alight thought before it come to
confent^thcre is vitiojitas^ vitiojm mctHSy and ^vttiofA
Tt afeliio.
VnamidLm
??o
Exercitations Divine, Command, io. Lib.
A. thrti»/jfaandwhichhurthininot,^
0^;
doable perfon*
Sccond}y5they make thefe morions which are with
ftrifc , to b^ venule ex Jcrtnn^ but every finneisthe
tranfgreffion of the Law, whether they be great (innes
orleffer, thatfinne which made Paul to cry out, o
wretched wAnthAt I am^vpho IhaBdeUverme from this bo-
dy of death ^ was this a veniall finne of it feJfe. VVe ac-
knowledge then, finnes onely to be venial] , ab eventt§^
that is, through the merits of Chrift, which purgeth all
fort of fin/rom Adams originall fin^ro the habitecf fin
and tQthe idle and flying motion, to the finnewith re-
luiSlation, to the full confent and ad.
They fay ^as the Phyfirian is not angry with hitp who
is thirftie, but with him who drinketh contrary to his
commandement , fo God is not angry for concupif-
cence, but if the man contrary to his commandement,
give the will and confent to the finne, then he breaketh
the commandement,and God is angry with hira.
The comparifon is altogether faulty here, for God
findeth fault with thofe firft motions which arife in the
heart with a certaine delight ; and although they arife
in the heart before the conlent of thcwillj ycz they
are not altogether againft the will, iox otherwifc the
heart would not take delight in them. ThePhyfitian is
not angry with his ficke patient becaufe he is thirfty,
becaufe the ficke man hath no delight in his tbirft, as the
man doth in his very firft thoughts .
But they fay, a6ihneiftsntfufp0ftt9rumj finne is com-
mitted by the perfon in whom it is^ Ikem^rj. Tigt l^bnt
the [mne that dvpelieth in me.
P4A!/reprefcnteth a double perlon, firfl:,the unrege-
nerate, when he faith, / aUov^ mtthat which I doe ; than
of the regenerate^ l^erve the Utv of God in my mittde , the
afl-ions of the regenerate part, are not the atftions of
theunregenerate parr, yet they arc both a6lions of the
whole perfon. Example , if a Gardiner fhould in-
graft
Agatnfl Coucupifcence,
??7
graft in the ftockc of a tree, fomc grafts of the Apple
irec, and lomc of the Crab tree, none can fay that the
graft of the Apple tree bcareth Crabs, or that the
graft of the- Cmb tree bearcth Apples; fo we cannot
fay, the regenerate part bringcth forth finnc, or the un-
rcgcneratc part bringeth forth good, and yet vvcc fay
Paul bringcth forth bo:h.
Itis a quertion which much cxercifeth our Divines,
what it is which is condemned in this laft Commandc-
mcnt, whether it be the firft motions of the heart, be-
fore they come to confenr, and in the reft of the Com-
mandcments, whether itbethehjllconfent.
Others hold that they are diftinguiflied thus; the
habiruall finnes are condemned int the former Com-
mandcmcnts, and the concupifence condemned in this
Commandementjnrc not onely the firft motions of the
heart before they come to full confent . but alfo when
concupifccnceburftcth forth into a(S,aIthoLigh they be
not confummate finnes and habirualL Now that thofe
finnes are condemned in this laft Commandement
which are not habittiall,butaaualloncIy ; theygoea-
bouttoproueitoutof Mark, lo. 19. thou knovpeji the
C$mniandement5^ dot not cemmit adultoj^ doe not hll^
diit not fxveeire ^ dot mt bedre falfe "witneJle, defraud not ^
honor thy father dnd mother. In this enumeration of the
Commandcments, they fay ,that,/# (lealey^nd to defraud
here, are two diver feCommandements, to^eale^ be
longs to the eight Commandement, md to defraud to
the tenth; and this defraud they make to be the a(ft
manifeftedjbut not the habituall aS onclv, v^hichis
condemned in the former Commandement,but of this
we have needc to enquire more.
How fhall we know when concupifcence is conderrv
ncd in thclaft Commandement, and wbenit is forbid-
den in other Commandements.
V V When
/•■■
Whfther concapifce'^ce
bcf^ore it come ro cons
fent^oriKKi i> come to
•aft, be condemned in
thii commandcnent,
Queft.
??
8
How we may know
what concupifcencc is
W'thin the laft corns \
mand^and what is con-
demned in other corns
mands*
Lfi^d^
'Ethied.
M
AdiffercBceljetwixt
the will of Metier and
Exercitations Divine ; Command A o. Lib 2.
When we rcfift the Tcmpration, and fighc againft it,
then it is within the lifts of the hi} CommanJcment,
the Temptation fomctimcs aggreditHr^ fed mn iKgredi-
tur^ as when the devill tempted Chrift, here the temp-
tation becaufe it tocke iiO hold upon Chrifl:^ it was not
abreachofany of the Co r,mandenrients, and here it
was ia him true, fcire malum non eji malum^ Secondly^
ingreditur fed rJGfs pregreditur ^whtn the devil! byeth the
tentation before the regenerare^ ahhongh hec oflcn-
times refift the temptation^y et it takerh fome hold upon
him^but grace fuppreflcth it againe, and this is within
the laft Commandementjand it hach fome inclination
to confcnt.
Every fort of ftrife about finne is not within this
Comioandement, there is Lu^a Efh/ca , and Lu^Ja
Theologkd'^ t\\is LuBaEthicaXwch as was in Medea^ is
not tbrbidden in this Lift Commandem^nt; for the
cor.fiia was betwixt her mind and her affedion^ and
not bcfvixt finne and grace in the fame affei^ion. She
may be compared to that eake which the Prophet, H^f.
7.8. fp akethof, which was raw on the one fide, and
bak*t on the other fide , but the child of God is like to
the Cakefomewhat bak't on both fides and fome what
raw on both fides, the will oiM^dea is onely Satans^
although there was fome light in her underftanding,
buttheunderftandingand the will of Paul are partly
regenerate and partly unregenerate-,the understanding
of Medea ^ was like a glafle reprefenting to the will what
it fl^ould doCtbut the will was unwilling to follow it 5 a
finne is perfected more by the perverineflTe of the will
then bythcdarkcncffeot underftanding» an imregene-
rate man is co^npared to the rcilde i^JJe nhkh jHr^eih
Hfthetvind^ lere, 2.24. that is, who fulloweth the
Iwingc of his affeiiions altogether, therefore we fee
thoughamanby agenerallfoic ot knowledge confefle
that
Jgalnjl Conciipifcence.
5?9
that God fliould be loved above all things- yet in his j
particular judgement and praftile hce thinktth it a ■
hard thing to follow Gods will rather than his owne,
and from this fort of knowledge there followcth an ira -
pcrfeft fort of will which the Scho$lcmen call rather
veUe'Uasi\\invo\unta6\ but from the latter fort ofun-
dcrftanding, there to'loweth a full confent which is
properly called the w:ll: by ihc general! fort of judg^
naent, the unre^;encrate man judgeth that hce (hould
rather love God than his bafe lufts, but when he com-
raeth to his particular pra(S:il'e,he had rather cfiFcnd God
than want his bafe lufl. When the eyes of ^4/44jw were
opened, therewcrefome glimpfcs of l.ghtin his un-
derftanding which made this veDeitas in him, but not
voluntM.
VVIk re there is a fliaipconfli(a: betwixt the flcfh and
the fpirir, that is within this Commandement^as when
two oppofite things mcete togetherjcoldyi/r Peter^ and
bote Brimflone make a great noife^ fo when grace and
finnemeetc together in the child of God, they make
a great ftirre^and make him to cry out, Owiferego^
hence come thefe words of warrc, lofu\i downeholds^
2 0r.xo.4. to tfiffetC-TTo^iAitiv, I Cor, 9. 27. but where
there is a little glimpfe intheunderflanding, and faint
dclTresinthcwill, they are Itke the crackling of thornes
under af$t^ EccleJ.j^S.
Thefaintdefiresofthe willof the unregcncratc are
foone quenched agame,they are bur, Lucida hitervalla
furhfes, & they fee worfe after the glimpfe is gone than
before, as thofe who fee with a f]»;(hof lightning, fee
worfe then they did before.
^ Againc we may difcernc when concupifcence is with-
in the lifts of this lafl Commandement, and when nor,
thus-jhe that vvilleth the end^ and willeth not the means,
this conflia is not within the lifts ©f this Commande-
Vv 2 mcnt
A great difference be-
cwixc a mP at general!
knowledge of Goc!,a«d
his^^^arricular/udgea
mcnc.
The confli^ betwixt
the flefliandthefpirit,
is like fait Peter and
bhmftonc.
How to It now when
concupifcsrcc ii within
this command*
540
Exer citations DiVtm. Command, i o Lib.
Gracft is likca Prithee to
thf rouIe,ajid the fouls
IikearebcII»
Thcfacuhiesofthe
foule Iikethctwofiats
mcnarenotcerraineof the event, and therefore^ hee
fhonldnot boafi Tvhoputteth ory the harnejj'e , b>it he that Uy^
etb it ajide^i Kh:gAo, buc in this comoar,no fooner put
we the fpirituall armour upon us, bur we may be pcr-
fwadedofchcvidory, /4r^^ hvid three mighty wreft-
lings ; firft, he wrcftled with Efiu in his mothers bel-
ly, SccondIy,when he pleaded with him fortheblef-
iing. Andthirdly,whcnheflrovewithtlae Angcll. In
the fir ft conflict he perceived not what it meant ; in the
fccond conEi^ he got a great afiTurancc of the vidory ;
Vv 3 but
What co*r forts t!io
cluldrcn cf God have
in their fpirituall com-
bat,firft in the aiTaranct
ofvi^ory.
m
^4z
ExercitatioHs Din:)im.Cemmand^ i o . Lib.
z.
|r«i«ar7nJg4aidcthat was betrothed under
the Uwjiflhc held her peace and cry'dnot, then ftcc
was [
Jgatnjl Concupifcence.
?4i
TheofhrAftus faid that the foiilc was bound ro pay a grca t
hire fo the body, bccaufc it lodged fuch an unruly gucft
much toihcToule,bccaufcit\vasdcfe(aivc and pcrfor-
racd not its duty tothc foule, but if the fpirit fliould in-
tend aftionagainft the flcHi, as the fouledid againft the
body, what great complaint might be given in againft
the flcfii ? for fometimes the ll tfli bringcth the fpirit fo
in itj but the oth^^r faid that the body fhould pay fo
low that the fpirit fcarely ftiireth in a manias in that in-
cefiucus CcrMh/ar/^ihcYCWzs the ficfhand the fpirit in
thatgreat fall. Let him be delivered to Sat^n te the deftru-
6ficrj cf the fltpy^that the (pint r^aybe fafe^i Or. 5.5. Here
there was the flc fh and the fpirit in him ^ but the fpirit
was at a low ebbe; a tyrannous matter did never fo
tread upon his flavc^ as the flcfli doth upon the fpirit.
Secondly, when the fpirit bcginneth to creepe out of
the fetters, and to ferve God, how unwilling is the
flcfli5C»f»/,5,2, Myheartrcaketh^hutl Amajleepe^ So,
thejptrn is ready ^bkt thefltfh U tn^eahe , Matth. 2 6, 42.
Thirdly, when the fpiiit is in the bcft eflatc, yetthe
flcfh hargethonflillj//ci.i2 A-d, thefe nhoareri'd^en
hxve need that their ft et be waJJunJoh 13,10.
Thccomfortswbichthcchildeoi God hath in this
ccmbat^r.rcthele, firft, he la.h the commiindcmcnt
otGod togoe on in the ccmbu. In cihcr combats
mcnarenot ccrraincof the c\<.r^ ^ 2nd thcreforCj hee
fhoiild not biafi rvhoffiltc th en J he har-'t^e , but he thit Uy^
eth tt ajide.i Kn,g/^o, but in rhis corni:^,!^.© looncr put
werheipiritujllc?rmour uponus, but we may be per-
fwadcdofthe viclory, Uccbh:^<^\\\xi:c mighty v;cefl-
lingsj firft,hevrf filed with £/ as the pointing it felfe,
Theconclufionofthis is, as no man may conjoyne
that which God hath feparated, Sonomanmay fepa-
rate that which God hath conjoyncd- God hath diftin-
guiflicdthefirftand the fecond Commandement,
therefore they (liould not conjoyne them-
he hath conjoyncd the tenth Com-
mandemenc, therefore they
(houldnotfeparate
nor divide
it*
Errata.
TyJ^^.l x.r. and fpiritu all adultery, p.iS. 1.6, for man, r. woman.^,
17. i 6. for parents, r. parties, p. 59./. 52. for borne, r. begotten, p.
fi^yl. 543ble{lcdr. kiiTedjp. 78.16, ftonedr. fcorned, p. 3-^,11, r. blefling
ofthcfathers arc ftrong,t>.88. 35, for to God jf. of God. p. 48. 19. ardi-
mum, r. ammum. p. 165.19, dele for. p. 1 7 o. 1 9, withir.by, p.8 8 . 2. for firO
T-.fift, p. 24^.24. fixth /.lixtiethjp,!^!. 2. fortluy r. he ,p.257,24, chil-
dren r. child, p. 272. io,r. why did God, p 278, 55, indefinitely, r. defi-
nitely, p. 28 5 jr. might not make hold,p,288. 5 5,7-. not a little, p. 300.55.
dele ondy-, p. 117. ^^ioT-pr-ndizidcnroy r. pr^dividente. |i.^4Q,for to his
King, r. to the King, p. 5 07, z8, higueft., r. fourth..
FINIS.
547
i^dditions* .
The confcienccbindcth more than the Law of the fu-
pcrioui'j Let every feule befub]eff tp the higher power^
Rom.i^, I, the luprcme power hath a Commandc-
iiicnt above infcriourpowerSj and this Commande-
ment bindeth all men both in foulc aRd body , and
/rfwf J givech the reafon, bccaufeT^^^rtf/V epe Uvrgiver
jrho ts Able to five and dejircy^ /dm./^.ii. andChrift
faith, fcarc not them which kill the body, but are not
able to kill therouie ; but rather feare him which is a-
ble todcftroy both foulc and body in hell. Matth.io.
2 8, it is oncly contempt of the Magiftrats Law which
dcfileth the conicience , frmari» it is this , becaufe
hcdifobeyeth Gods Law which commandcth obedi-
ence to the MagiUrate, but the Commaodementof
the Magiftrate, n§n influit frsmArh (jr per fe in eonjcien-
tiam. The Comraandement of an inferior Magiftrate,
obligeth as well as the Commandcments of the fupe-
rior Magiftrare, but the conicience is the immediate
Deputy alwayes under God for the mternall obcdi-
encCj but here we muft put a difFcrence, &c.
P^^-77, L, ij.
Tn the age before Chrift^ the Doilorsofthe Icwes
tookc titles to thcmfelves to be called ^i^3 Rabbf^ and
Rdbban-^ and they fay i?4^^/ was leflc than rMmv^ for
they called few of the Doctors Rah^nff^Ratbiwas thdr
common Title, but Rdban was their higheft Title.
But why doth Chrift forbid to call any man Mafter.
This Title is not condencdfimply by Chnftjbut this
kind ofRahlp/fiv Maftcr-flirp , fo co be called Mafler^as
the Scholkrs to have their faith pinned upon their
flecve.
and their faith to reft fimpleuponthciri.wherc-
Xx^
AS
548
Additions.
as the Lord will have our Fakh iiEirn^diacly depend up.
on him, and if an Angcll from heaven llioiild preach
another Gorpelllethimbeaccurfed, Gd$th,i.S.
Pa^.iSz: 8.
Thelnnocent blood ^hcn it was (hcdj was not ex-
piated but by the blood of him who kille J, Nur he who
cafually killed^ the blood which he fhed did not bring
ongailcp operly; but rather a Cw^remoniall pollution,
becaufcic defiled the Land • and therefore ic was pur-
ged by the death of the highpricft .
Polygamy in a large fenfc is called adultery, and fo
inceft is called fornication, i C^r. 5. r. /'/ is reported com-
monl) that there is formcAtion ameng you^ the fathers
make it a middle fin bcrwixc adultery and fornication*
having a refpCiil to their knowledge and the times
wherein they lived 5 but rcfpeding the firft inftitution,
it was adultery.
The bill of divorce was permitted to be given by ^^-
fes^ to obviate their unjuft divorces •, but for adultery
there was death, for fufpition of adultery there was the
bitter water.
To praife men in that which they are moft dcfc6^ive,
is vile fl attery , Faul was farre from this, when he faid
10 the Corimk Ans^ -pphatJbaUlfdy te )oh ; Jhalll praife
jouinthk J lprA^(eyoun$t i Cor. i X. 22. So to humor
them in their ambition, fuch was Tertulius to FsUx^
AH^t^. 7, Seeing that very w$rth*j deeds are doue unto
this T^ailon iy thy providence y^e accept it dlvoayes^ and in
ail fUces^moH noble Fdt'<^mtha]lLthankfullHeffe, Such
flatterers are like a falfe Glafle ^vhich m*.kcs things to
feemc more than they are.
FINIS.
<
A
'u*.
f /
.i*«?*iiL:*'
m.