5CS3T  Υ&Ί 
 
seo^iiS^ 
 
AN 
 
 EXPOSITION 
 
 OF  THE 
 
 SECOND  TABLE 
 
 OF  THE 
 
 MORALL  LAW. 
 
 Wherein  is  contained  an  explana- 
 tion of  diverfe  Qjeftions  and  Poiltions 
 
 for  the  righc  underftanding  thereof. 
 
 Together  with  aa  explication  of  thefe  Scrips 
 
 tures  which  depend  upon,  or  belong  unto  every 
 oneofcheCominmdements. 
 
 I  All  which  are  cleared  on:  of  the  originaU  Language,  the 
 I    cuflomes  of  the  Ievves,aad  the  diftin&ions  of  che  Sca3olemen. 
 
 •yidu  wya  n^  ητ  G3^n^«nr—i« 
 οίνπ  "nD  πι  ο 
 
 Τ)  efim  ipfum  revcrere  yc?  precept  a  e)m  obferva.quia  hoc  efi  tot  urn  bominii, 
 
 By  lohn  Wcemfe^  ofLathocker  in  Scotland^  Preacher 
 ofChriftsGofpel. 
 
 LOND  ON, 
 
 Printed  by  T.C?  ΐοΐ  Iohn  TSelUmie,  and  are  to  be  fold  at  his  (hop  at  the  figne  of 
 
 the  three  Golden  Lyons  in  Cornehilljisttt  the  Roy. til  Exchange,  χβ{6. 
 
ν 
 
Dedicatory. 
 
 wee  cannot  difcerne  in  particular  who  it  is  : 
 The  fir  it  lineaments  (  as  it  were)  of  Chnft 
 wcredrawneto  the  Patriarches•  then  \(ofes 
 added  theblacke  colours  ijjthe  ceremonies, 
 but  when  Chrift  came  in  the  flefh,  then  hee 
 wasfeene  in  hisvive  colours:  and  as  the  fa* 
 thersfay,  to  the  Patriarches  hee  was  mjpicis^ 
 to  the  Iewes  in  faring  fed  nobis  in  pane;  that  is, 
 the  Patriarches  faw  him  as  it  were,  but  in  the 
 eare  of  the  corne,  the  Iewes  iaw  him  in  the 
 meale•  but  we  fee  him  in  the  bread  fet  upon 
 the  table  before  us^,  The  iecond  way  how 
 Mofes  directed  them,  was  by  his  Iudiciall 
 •rawes,  guiding  them  in  their  policy  and 
 common,  wealthy  where  for  hardnefle  of  their 
 hearts,  hee  permitted  many  things  to  them, 
 but  their  chiefe  and  principall  guide  was  the 
 Morall  law,  which  is  that  guide  of  guides. 
 Oa<vidwhenhe  breakethout  in  commenda- 
 tion of  this  law,  heeipendeth  the  whole  n^ 
 Pfalme  in  praiie  of  it,  and  there  Is  nor  one 
 verie  in  it  except  the  122,  which  hath  not 
 fome  epithet  of  the  law  of  God  in  k7  as  his 
 judgements,  his  words,  his  lawes,  his  tefti- 
 monies,  his  commandements,  his  covenants, 
 hisftatutes,  and  his  precepts  &c,  It  may  bee 
 faid  perhaps,  that  this  la w  feemeth  not  to  be 
 
 Aaa  4  inch 
 
TheEpifile 
 
 ζ  Cor, 3.6,7; 
 
 PfaLxf-**,! 
 
 |fat»f.i£ 
 
 I 
 
 fuch  a  guide,  feeing  it  is  called  a  killing  letter, 
 and  the  miniftration  of  death;  but  this  is  onely 
 accidentall  to  it  that  it  is  fo  called,  when  it 
 meeteth  with  the  perverfc  and  corrupt  nature 
 ofunregenerate  man,  then  it  is  the  miniftra- 
 tion of  death  and  a  killing  letter  ^  but  whenit 
 meeteth  with  a  regenerate  man,  then  it  be- 
 commeth  a  guide  unto  him  5  therefore  the  fa~ 
 thers  fay  well,  Datur  duris  in  flagellum^  profici- 
 entibus  in  p^dagogicim,  e>  perfzBimhus  in  folatU 
 urn  $  the  law  is  a  whip  and  a  fcourgc  to  the 
 ftubborne  and  difobedicnt,  it  is  a  tutor  to 
 thofe  who  begin  to  learne  new  obedience, 
 but  it  becommeth  a  comforter  and  a  coun* 
 feller   to  thofe  who  have   made  any  pro- 
 grefle  in  holineflfe,  and  as  God  himfelfe  with 
 the  pure*  hee  will  ihew  himlelfe  pure*    and 
 with,  the  froward   hee  will  ihew  himfelfe 
 froward,  fo  doth  this  lawihewitfelfe  a  hard 
 and  a  rigorous  Taskemafter  to  the  wicked. 
 This  law  being  fuch  a  perfed  guide>  and  ib 
 neceiTary  in  the  Church,    what  mongers  are 
 thefe  Antinomians  who  fet  themielves  againft 
 the  law,  and  will  banifh  it  out  of  the  Church, 
 whereas  Chrift  came  not  to  deftroy  the  law 
 but  to  fulfill  it.    Chrift  and  Mo/es  were  in  the 
 mountaine  together:  fo  the  Church  fang  the 
 
 fong 
 
\ 
 
 Dedicatory. 
 
 icng  of  Mofcsy  and  the  fong  of  the  lambe 
 the  Law  and  theGoipell  muft  not  be  fepara- 
 ted*  Thofe  who  would  remoove  and  banifli 
 the  law  out  of  the  Church  doe  as  theevesdoe 
 when  they  come  to  robbe  and  fteale;  the  firft 
 thing  that  they  doe  in  the  houfe,  theyputout 
 the  light  that  they  may  pilfer  and  fteale  the 
 more    fecurely  L'    So   carnall  and    profane 
 men,  that  they  may  finne  the  more  fecurely 
 and  with  greater  liberty ,     doe  labour  to  a* 
 bolifh  the  Jaw  out  of  the  Church  j    but 
 the  Lord  never  lighted  his  candle,  that  it 
 iliould  be  put  under  a  buflielL    The  Lord 
 hath  fet  men  in  three  rankes  in  the  world  j 
 fome  in  the  meaneftand  bafefl:  condition  of 
 life,  fome  in  a  middle  condition  of  life,  and 
 fome  in  a  higher  condition  $  this  law  is  ne- 
 ceflary  for  all  forts  and  conditions  of  men  • 
 for  to  thofe  who  live  in  the  lo weft  and  bafefl: 
 condition  it  is  ncceflary  to  uphold  them,  they 
 have  not  beene  unfitly  compared  to  a  fifliers 
 net,  which  hath  lead  to  make  it  iinke,  and 
 corke  to  lnakeit  fwimme^  fo  poverty  and 
 crofleshold  thepoore  man  downe  and  make 
 himtofinke7  then  the  comfortable  promifes 
 ofthelawoi  God  make  him  to  fwimme  and 
 
 hold  up  his  head  -  fo  this  law  is  neceifary  fW 
 
 ifiofe 
 
 Re/.x^.  j» 
 
The  Epifih 
 
 Frov.3.$e 
 
 thofe  who  are  in  a  middle  ftate,  it  is  like  the 
 tongue  ofthe  ballance  to  thofe  to  make  the 
 fcalesffond  right,  but  ύ  is  moft  of  all  necefla- 
 ry  to  thofe  who  ftand  in  high  places ,  for  high 
 places,  as  f>a*vid  faith,  are  flippery  places©  In 
 Iirael  when  a  man  built  a  new  houle  hee  was 
 commanded  to  make  a  battlement  about  it, 
 lcaft  men  ihould  fall  over  and  indanger  them- 
 felves  ,•  ib  when  men  are  in  eminent  places^ 
 the  beft  battlement  to  fave  thetn  is  the  law  of 
 God.  I  know,  my  Honourable,  and  very  good 
 Lord,  when  ye  remember  Gods  goodneffe 
 towards  you  who  hath  advanced  you  to  fuch 
 an  high  place ,  and  continued  you  in  fuch 
 favour  with  your  Prince  fo  long,  that  ye  will 
 be  thankefull  to  your  God,  and  that  yee  will 
 not  forget  to  make  this  law  your  philadtery, 
 and  put  it  like  a  chain  about  your  necke.  The 
 reafons  my  Honourable  Lord,  that  have  mo- 
 ved me  to  feeke  your  Lordihips  patrocinieto 
 this  worke,  arc  firft,  becauiel  know  ye  love 
 the  truth.  Secondly,  becauie  ye  have  ib  faith- 
 fully and  honourably  carryed your  felfe  often 
 in  thofe  weighty  employments  which  his 
 Majefty  and  the  Siate  have  committed  to  you. 
 .  And  thirdly,  becaufeyou  carry  your  felfe  ίο 
 r^e&ively  to  all  forts  of  men  at  home  •  thefe 
 
 motives 
 
Dedicatory. 
 
 motives  encouraged  me  to  take  the  boldnefle 
 tpprefent  this  treatife  to  your  Lordfhip  And 
 although  I  be  not  able  to  bring  a  lambe,  the 
 facrifice  of  the  richer  fort^yet  if  I  bring  but  two 
 turtle  dovesy  I  know  your  Lordfhip  will  ac- 
 cept of  itj,  becaufe  a  man  is  debter  for  that 
 which  he  hath,and  not  for  that  which  he  hath 
 not  The  grace  of  God  be  with  your  Lord- 
 £hip>  and  preicrve  you  blamclefle  infoule  and 
 body  until!  the  comming  of  the  Lord  in  glo- 
 
 zCqvJ.h, 
 
 Your  Honours 
 
 in  all  dutiful! 
 
 iubmiflioh 
 
 I  ohm  Wee  me*• 
 
 "7 
 
i, 
 
 The  Contents  of  the  particular  Chap- 
 ters contained  in  this  firft  Booke  of  ex- 
 plicatipn  of  the  firft  Table  of  the 
 Moralllaw. 
 
 CHAP.  I. 
 
 of  the  excellency  oft  he  lM or \ill  l>w  Above  all other  Uwes. 
 
 . 
 
 r 
 
 Pag.  ι 
 
 CHAP.  II. 
 
 The  manner  how  the  Lord  gave  the  Law, 
 
 V-9 
 
 CHAP.  III. 
 
 the  Law  was  written  in  Tables  of  Stone, 
 
 p.13 
 
 CHAP.  IV. 
 
 1 
 
 The  Preface  of  the  law. 
 
 Coramandenient.  1] 
 CHAP.  V. 
 
 p.ip 
 
 Pfefituld have  Godfor  our  God. 
 
 f\28 
 
 \ 
 
 CHAP.  VI. 
 
 *.        \ 
 
 God  is  to  be  lovedwith  the  whole  hearth 
 
 p.36 
 
 CHAP.  VII. 
 
 Of  ihe  highest  degree  of  mans  love  to  God, 
 
 p.48 
 
 CHAP.  VIII. 
 
 i 
 
 We  cannot  love  God  and  <JM  amnion. 
 
 Commande- 
 
 • 
 
Commandcment.  II, 
 
 CHAP.  I. 
 
 idolatrieingenerall.  prp 
 
 CHAP.  II. 
 
 No  fpirituallworjhipistobe  given  to  any  creature  invift- 
 
 CHAP.  III. 
 
 No  vifible  thing  in  the  heaven  or  in  the  earth  to  bee  wor- 
 jhipped.  p.  00. 
 
 CHAP.  IIIL. 
 No  Image  can  be  made  to  reprefent  God.  p.  74 
 
 CHAP.  V. 
 That  idolatry  is  mofl  oppofite  to  God.  ρ•78 
 
 CHAP.VI. 
 How  bafe  idols  are  in  the  fight  of  God.  p.  8  2 
 
 CHAP.  VII. 
 
 What  force  Idols  have  to  allure  thofe  who  worfhip  them, 
 and  to  draw  them  after  them.  p.  8  5 
 
 CHAP.vai. 
 
 The  mam  evils  which  the  people  got  of  idolatrous  Egypt. 
 
 p.87 
 CHAP.  IX. 
 
 A  comparifon  betwixt  the  golden  calves  fet  up  in  the  wiL 
 derneffejhe  golden  calves  in  Dan  andBethel^andthe  Po- 
 \  pifh  Idols.  p.90 
 
 CHAP.  X. 
 
 Of  the  increase  of  'idolatry,  and  how  it  fj> read  through  the 
 world.  ψ*  93 
 
 CHAP. 
 
Ρ•*7 
 
 CHAP.  XL 
 
 Whether  Gideon  made  the  Ephod  an  idol  or  not  i 
 
 CHAP•  XII. 
 Whether  Ν aaman  might   low  in  the  houfc  of  Rimmonoi 
 Hot?  p.lOG 
 
 CHAP.  XIII. 
 Of  mixtures  of  religion.  p.  \qa 
 
 CHAP.XIV. 
 
 Of  the  motives  which  mooved  the  heathen  to  worfhip  A 
 
 dols.  -  p.  1 08 
 
 CHAP.  XV. 
 
 Whether  things  idolatrous  may  bee  converted  to  any  ufecL 
 
 ther  in  thefervice  ofcod^ormay  we  convert  them  to  out 
 
 owneufe.  p.  111 
 
 CHAP.  XVI. 
 
 Thereafon  why  the  Lord  will  not  faffer  idolatry.      p.  ι  ιη 
 
 CHAP.  XVII. 
 
 The  punijhment  for  the  breach  of  the,  fecond  commands 
 
 menu^  p.ias 
 
 CHAP.  XVIII. 
 
 Ofthe  extent  of  Gods  juflicey  and  his  mercy  to  thofewhi 
 
 breake  andkeepe  his  commandewents.  p.i  3 
 
 Commandement.  IIL 
 
 CHAP.  I. 
 
 How  the  lewes  fuperfitioufly  abufe  the  name  tfcodje 
 hova.  p*  1 3  ί 
 
 CHAP.  II. 
 Ofthe  iewesfrperflitioHs  and  deeeitfuU  oaths.         p.14- 
 
 'tHAI 
 
CHAP.  III. 
 
 What gr eat  ftnne  it  it  to  curfe  God. 
 
 .CHAP.  IV. 
 
 That  mnfhould  not  cur  ft  the  creatures. 
 CHAP.  V. 
 
 Of  Perjury. 
 OfSlrfhemy 
 
 CHAP.  vr. 
 
 CHAP.  VII. 
 
 Togiik  God  bis  right  titles  and  attributes^, 
 
 CHAP.  VIII.  ■ 
 Of  a  lav full oath. 
 Of  the  )>ord  sAME  N^rvhether  it  he  λπ  oath  er  an  ajfeve- 
 
 p.144 
 
 p.  147 
 
 p.152 
 
 P-1J7 
 p.  xtfi 
 p.itf3 
 
 p.170 
 
 P-I7I 
 p.i7i 
 
 p.  174 
 
 p.  177 
 
 p.  184 
 -3.188 
 
 rati». 
 
 Β  e  j» • anient 0  coatfe. 
 
 D  e  uramento  incauto. 
 
 CHAP.  IX. 
 
 Of  games  which  they  ufedin  faearix? 
 
 CHAP.  X. 
 OfVaes. 
 
 CHAP.  XL 
 Of'lepthaesvovf. 
 
 CHAP.  XII. 
 Of  Dwids  vow. 
 
 CHAP.XIII. 
 
 Ofthfmifiment  furthebreaek-efthe  third  commande- 
 
 met.  y-tyi 
 
 Commandement'I  V 
 
 I 
 
 j  CHAP.  1. 
 
 OfthewdSabbathy  howit  is  take»  in  the  Scriptures. 
 
 p.197 
 CHAP. 
 
im»i»  ■'»■!'  I  W»l  ■.     wn  Lin  ι  ι  !■  in 
 
 p.  200. 
 
 CHAP.  II.    ' 
 
 When  the  Sabbath  day  beginneth• 
 
 CHAP.  III. 
 Of  the  morally  judicially  and  ceremonial!  fart  of  the  Sab- 
 bath, p. 208. 
 CHAP.  IV. 
 Of  the  different  betwixt  the  Sabbath  and  other  feafi 
 dayes.  {.214. 
 CHAP.  V. 
 Of  thefantlification  of  the  Sabbath.  p.*  1 8 
 
 CHAP.  VI. 
 That  man  is  commanded  to  labour  fix  dayes.  p.  2 2  % 
 
 CHAP.  VII. 
 No  worke  to  be  done  upon  the  Sabbath.  %1  25. 
 
 CHAP.  VIII. 
 Whether  the  Sabbath  was  from  the  beginning  or  not p.  2  3J> 
 
 CHAP.  IX. 
 Of  the  change  of  the  Sabbath  to  thefrfi  day  oftheveeke. 
 
 p.234 
 CHAP.  X. 
 Workes  ofnecefsity  doe  not  violate  the  Sabbath.       ρ  2  3  7. 
 
 AfaMc 
 
A  Table  of  the  places  of  Scripture, 
 
 explained  in  this  firifc  Booke  of  the  expli- 
 cation of  the  Morall  Law,•  the  firft 
 
 number  iheweth  the  Chapter5thefe- 
 cond  the  Verfe,and  the  third  the  Page. 
 
 Genefis. 
 Cap.per.pag. 
 
 S 
 6 
 
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 28 
 
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 42 
 
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 10 
 
 14 
 
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 22 
 
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 34 
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 200 
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 122 
 
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 12(5 
 
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 40 
 
 204 
 
 70 
 
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 17 
 
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 28 
 
 30 
 
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 10 
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 104 
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 i7 
 
 7 
 
 70 
 
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 18 
 
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 105 
 
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A  Table  of  the  texts  ofScriptnre, 
 
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A  Table  of  the  Hebrew  wprds 
 
 expounded  in  this  Booke. 
 
 in  κ  $°>7p 
 
 rrvnx  9- 
 
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 fj&N  170 
 
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 τ 
 
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 π 
 
 cnn  in 
 
 318 
 
 0 
 
 214 
 
 >  pro  /elma 
 
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 214 
 
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 120 
 
 3 
 
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 21  I 
 
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 26 
 
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 r-njrrt 
 
 i37 
 
 23 
 
 r-ntiaa. 
 
 .    i°5 
 
 mia 
 
 81 
 
 mra 
 
 ^    , 
 
 CD34?» 
 
 "5 
 
 ■r-isSeD 
 
 83 
 
 no 
 
 104 
 
 γίζ'&ώ 
 
 ill 
 
 h 
 
 aw 
 
 *4S 
 
 rt?sj 
 
 2$ 
 
 nn: ' 
 
 8 
 
 jnt^ra. 
 
 *{ 
 
 *13J 
 
 *° 
 
 -wtyr 
 
 38 
 
 y3W- 
 
 137 
 
 6!     J 
 
 P»l 
 
 nnD 
 
 .     *7 
 
 imno 
 
 mi 
 
 11D 
 
 *t9 
 
 V 
 
 ■■  ■    1 . 
 
 »H3y 
 
 23 
 
 η» 
 
 w   ^ 
 
 a 
 
 ?y 
 
 Ν 
 
 Sy 
 
 <      i8i 
 
 aoiy 
 
 *i 
 
 $B> 
 
 ^4201 
 
 3 
 
 W»! 
 
 2  1 
 
 V 
 
 C2>T3f 
 
 «1 
 
 ■l»p 
 
 60 
 
 r-ienp 
 
 147 
 
 Hip 
 
 II 
 
 Si 
 
 σ^ΙΪΤΝΙ 
 
 l|J 
 
 Ojn 
 
 1 1 
 
 VI 
 
 135 
 
 V 
 
 r~)2u> 
 
 197 
 
 &Ώ& 
 
 27 
 
 D'Tyiy 
 
 79 
 
 η 
 
 - 
 
 ainn 
 
 210 
 
 aounn 
 
 *3f 
 
 a-isnn 
 
 70 
 
 A 
 
Table  of  the  Greeke  words  ex- 
 pounded in  this  Booke. 
 
 Ά/ιοί  9 
 
 'AppnV 
 
 Β 
 
 Βλβίτ?» 
 ΑαμΑλίς 
 
 'Ef^oV*1'^* 
 'Εν?»ιμί.ν 
 
 Η 
 
 *94 
 
 ι7ο 
 
 ΐι8 
 
 ibid. 
 Μ7 
 
 84 
 ibid. 
 
 74 
 *?8 
 
 ι6ι 
 
 19* 
 
 194 
 22 
 
 157 
 
 118 
 
 Ίιηίήφθ• 
 
 ΚρίμΛ 
 Kt/ex©- 
 
 •αφ* 
 
 TldL^HyyjL 
 
 Υ1θ<τάββ*ΐο* 
 
 *2άββ*\*ν 
 
 'ΎπίΙο$Α&οΐ 
 
 Φ/λ«Λρο/ 
 ΦιώΊιμα 
 
 Π 
 
 β 
 
 211 
 
 19* 
 
 21 
 
 Ζ02 
 
 r^8< 
 
 81   , 
 
 ,21$ 
 217 
 
 **7 
 
 197 
 
 9* 
 
 ι8 
 
 ΛίΙ. 
 
 ##.  ι 
 ΑΝ 
 
 Bbb  3 
 
An  Alphabetical!  Table, 
 
 An  alphabeticall  Table  of  the  prin- 
 
 cipall  diftinotions  and  chiefc  matters 
 contaiaed  in  this  Bookc. 
 
 Baham,  how  hee  called  God 
 
 his  God,  2  7 
 
 Beelzebub  WBeelzcbui, 
 
 84 
 Belly  abafegod,  56 
 
 Bill  of  divorce,  when  given 
 *0ludah,i2i,  whentoli 
 rael,  ibid 
 
 Bowing,**  what  commande- 
 ment.it  bclongeth,  28, 
 foure  forts  of  bowing,  6q 
 
 Blafphemy  wbat,i$j,what 
 the  I  ewes  did  when  they 
 heard  blafthemy ,  155*, 
 Gods  judgement  for  bUf- 
 phcmy,ioo,  Cbrifl con- 
 demned as  a  blajphemer, 
 158 
 
 Bleffings,*?/ fathers  convey- 
 ed to  children,  134 
 C 
 
 Ceremonies,  why  kept  after 
 the  death  of  Chrifi,  \o6y 
 ceremonies  oforder$zo&, 
 what  ceremonies  not  kept 
 in  the  wilder,  ejferf. cere- 
 monial! ftaiutes  why  cal- 
 led not  good,  4 
 
 Chaldean/0;•  a  genet  h  Hack; 
 
 34 
 
 Aaron  compared  with  Iero- 
 boam  in  making  the  gol- 
 den calfe,  Pag.p  I 
 
 Accident,  twofold,        ι 1 2 
 
 Achans  theft,  112 
 
 Adoration  twofold,  28,  an 
 afi  of  religious  worfjip, 
 62,  how  it  differed  from 
 prayer,  ibid,  it  Met h  to 
 .the  great  eft  excellency  in 
 theperfon.  66 
 
 Ambition  toaffetl  Gods  ho- 
 nour, 54 
 
 Amen,  whether  an  oathy 
 
 170 
 
 Angels  not  to  be  werfhipped, 
 6  J,  how  they  are  [aid  to 
 givethc  law,\q,  why  they 
 concealed   their    names, 
 
 22 
 
 Aph-hu,  a  proper  name  of 
 God,  1 61 
 
 Arabian/0  r  a  thiefe,       3  4 
 Aramites  were    idolaters, 
 
 ibid 
 Β 
 EitfU  why  put  in  the  femi- 
 nine gender \  73. 
 
^p»'wn«i  m  mniite  ■  wii  mi  iiiiwh— »**m* mm mm w— mm     ι 
 
 An  Alphabetical!  Table 
 
 ^,change  fourefold,  27 
 Children  ij  naturejiy  imi. 
 tation,lt^  they  imitate 
 their  fathers  finncs  two 
 W  ayes, ι  i6,  how  they  are 
 guilty  of  their  fathers 
 finncs.  ibid• 
 
 Chrift,  how  hee  lay  three 
 dayes  and  three  nights  in 
 the  grave,  202 
 
 Church,  where  fbee  remai- 
 ned ix  the  time  of  i  do  la- 
 try,94,how  fie  may  ceafe 
 to  be  Chrifis  (poufe,    in 
 Comfort  in  Divinity ,    a  6 
 Commandemcnts    diftin- 
 guiped,  2S,  the  fir fl  and 
 fecond  diftinit.         ibid 
 Covetous  mans  idoll,  his 
 gold,$  6,hisfacrifice  to  his 
 
 idolL 
 
 ibid 
 
 Cnrfe ,  fupprejfed  by  God, 
 144,  and  why,  145,  fup- 
 prejfed by  good  men,  bad 
 men  and  the  devill,  ibid 
 not  to  curfe  the  creatures, 
 14.7,  curfing  exprejfed by 
 blefsing,  148,  thecurfes 
 of  the  Prophets  are  yre- 
 dic7ions,\  $1,  a  curfe  on , 
 the  creatures  for   mans 
 caufe,  48,  how  tkt  peo- 
 ple cur  fed  Meroz.     151 
 D 
 
 Όζη  an  idolatrous  tribe,  ρ  5 
 
 punijhed for  his  idolatry, 
 ibid 
 
 Davids  vow,  188,  how  hee 
 performed his  vow ,  ι  $9, 
 his  reward  for  it,ibid.  hee 
 put  not  on  the  Pricfis 
 Ephod,97,  bee  tooke  not 
 the  crown  from  Milcom, 
 113,  his  fearefuS  curfe  a- 
 gainfi  Doeg.  150 
 
 Dzytwofold,zoo.  whenthe 
 naturallday  began,  ibid 
 how  divided  by  the  Ro- 
 mans, .  207 
 
 Devill  worjhipped  in  all  u 
 dolatry,  70 
 
 Doeg  a  great  hypocrite,  3  8 
 
 Egypt  compared  with  (piri- 
 tuall  Egypt, 87,  why  ςαΐ- 
 led Ham,  8$,  why  called 
 Rahab,  ibid,  the  evils 
 that  come  out  of  it,  885 
 and  8  9, 
 
 Egyptians  reprefented  God 
 byaferpent,  no 
 
 End  twofold,  6± 
 
 Ephod  two fold,9j,  Ephod 
 
 ccclefiaficall  threefold  5 
 
 ibid,    Gideons  Ephod. 
 
 98 
 
 Evangelifts  put  in  thefemi- 
 nne  gender,  105 
 
 Evening  the  end  of  the  day, 
 Bbb%  20  3. 
 
An  Alphabetical! Tabla 
 
 203.  the  periods  of it. 
 
 204 
 
 Euphrates  cornered  with 
 
 Sihor524^.  it  is  culled  the 
 
 river     Antonomaftice , 
 
 88.  it  was  the  border  of 
 
 Canaan.  ibid. 
 
 Execrable  things  of  three 
 
 forts.  in 
 
 Falihood  threefold.  168 
 Father  properly  given  to 
 God,\\i.  who  are  meant 
 by  fathers,  124.  fathers 
 natitr-allfy  example,  ibi. 
 when  the  father  ufaidto 
 die  in  his  owne  fin,  129. 
 bowhisfmnc  isfatdtobc 
 hii  child:' ens.  127 
 
 Feare  a  hedge  to  all  the  com- 
 mandements  ,  47•  the 
 feare  oflhzc,  what  46. 
 feare  put  for  God.        47 
 
 Gnd,how  it  is  read.        72 
 
 Gideon,/?/.*  Ephod,  jg.wby 
 
 hefet  it  up,  98.  be  made 
 
 itmtanldoU.  $9 
 
 God,  how  to  be  conceived, 
 75.  f>ow  to  bee  loved,  3  6. 
 whether  he  may  be  loved 
 for  his  benefits,  3  7.  he  is 
 loved  three   wayes,^^. 
 hee  is  to  be  loved  exten- 
 five/yejr  intenfively,^. 
 hefilieth  the  hearty  6 .  he 
 is  the  ohjeti  ofthefoule, 
 37.  how  men  can  defire 
 to  be  l;keGody  54.  whe- 
 ther to  hate  God ,  or  to 
 bee  ignorant  of  him  the 
 greater  fmne,  ^l.his  re- 
 vealed andfecret  names, 
 1 6 2.  his  name  and  attri- 
 butes abufed  by  the  I  ewes 
 140•  bee  forgettcth  not 
 the  children  of  good  pa- 
 rents, 135.  heepumfketh 
 to  the  fourth  veneration, 
 131.  hee  continaeth  lon- 
 ger than  to  the  fourth  ge- 
 neration,  135.    another 
 god  is  α  β range  god,  32. 
 things  proper  to  the  crea- 
 ture attributed  to  God. 
 118 
 Guilt,  what  Ψ9Λ.  bow  ex- 
 frejfed,  ibid,   a  twofold 
 guilt,  1 9  3 . guilt  and  pu- 
 nifhment  goe   together  y 
 192,193.  guilt  of  fw  ea- 
 ring fearef  all. 
 Guilt  of  the  Fathers  finms 
 when 
 
An  Alphabetical!  Tabic. 
 
 whenimputedto  thecbil-  .Hypocriiie,  defi  let  hall  the 
 
 dren^  \i6.  guilty ar< 
 ned  although  the  fwne  re- 
 maine. 
 
 Η 
 
 Hand  jo  lift the  hand,  what 
 175.  to  fiake  the  hand, 
 what^ibid.  thehandupon 
 the  throne.  174 
 
 Harpocratcs  5  an  image  of 
 the  heathen^  how  painted. 
 10  S 
 
 Hate^m  man  is  f aid  to  hate 
 
 God^^.to  hate  our fe Ives 
 
 that  wee  may   love  God. 
 
 ibid. 
 
 Heathen  multiplied  their 
 gods,  79.  they  gave  di- 
 verfe  names  to  their  Λ 
 dols$  84.  d>verfc  attri- 
 butes^ %e.  they  conti- 
 nued their  predeceffors 
 names  by  fating  up   an 
 
 ^  Image.  108 
 
 Heart,  thefirfl  thing  that 
 GodloA'esto,  38.  what 
 meant  by  the  hearty  39 
 to  fill   the  heart  what. 
 
 36 
 
 Hcrods  ambition* 
 
 54 
 
 actions  of  a  man^  38.  a 
 dangerous  finnc.  3  9 
 
 Hypocrites  ferve  God  for 
 gaine,  37.  t bey  cannot  ap- 
 ply Gods  promifes  in  par- 
 ticular. 2<S*7 
 
 Houfe,     to  build  the  houfey 
 
 what^    190.    houfe   for 
 
 friends.  99 
 
 Idol,  not  tobecworfhipped^ 
 60.no  maintenance  to  bee 
 given  it ^  Si  Jit  is  called  a 
 deadgod.yS.  it  is  oppofite 
 to  all  Gods  attributes  3  ib , 
 how  it  Jpeaketh  lies^  80. 
 the  Lord  dctefteth  the 
 forme  of  them,  8j.  the 
 bafe  hames  given  to 
 them  ,  ibid,  they  tor- 
 ment the  idolater  ,  P4 
 they  are  called  a  foame- 
 full  things  ibid,  they 
 have  great  force  to  draw 
 men  after  them^  ?  8  7  and 
 3^6.  it  is  called  the  i- 
 magc  of  jealoufe  ,  30 
 how  they  entred  by  de- 
 grees into  the  temple^  3 1 
 thevilcnesofthe^S^.  not 
 
 to 
 
An  Alphabetical!  Table. 
 
 t  ο  jw  e are  hy  them,  10  5 
 Idolatry  cxpreffed  by  drin- 
 king,! 49,  theincreafeof 
 it  //*Ezekiels  day es,  31, 
 idolatry  of  the  firft  and 
 fccond  commandemint,1)  5 
 it  is  called  a  finnc,  80,  it 
 vamfied  before  Chrift 
 came, 9  2  ,t  he  periods  of  it, 
 
 9W5> 
 
 Idolaters  are  called  adtdte. 
 rers,  8i,     their  care  to 
 ferve   their  idols  ,  %$,, 
 things  pertainingto  them 
 of  three  forts, \\i,  what 
 things  of  theirs  may  bee 
 fifed  now,  ibid.thcy  arc  in 
 a  worfe  cafe  now  than  they 
 of  old,  133,  they  breake  all 
 the  bonds  of  nature,  2^7 
 lehovzjignifeth  the  offence 
 of  God j.  1,    not  revealed 
 before  Mo fes  time,  ibid, 
 the  lafi  letter  put  for  the 
 whole  name^,  it  is  not 
 pronounced  with  the  owne 
 vcwels,ibid,it  is  given  to 
 ns>  creature,  ibid,  the  ftK 
 per  flit  iom  abufie  of  it,  139 
 Image  twofold,  74,  confide- 
 redtwowayesy  η  6 
 
 Ieroboam   compared  with 
 Aaron,  90 
 
 Iealouficm^jiip,  how  it 
 isbredfu>\d,  why  it  is  [et 
 
 to  the  fecond  commande-  J 
 ment,  120  j 
 
 Ieremiah  his  curfing  the 
 day  of  his  birth,  2  J I 
 Iephthes  vow,  185,  much 
 ignorance  in  it>  1 8  6,whe- 
 tber  hee  facrificed  his 
 daughter,  '  187 
 
 Iewes  in  their  frfl  cflate, 
 32,  their  hatred  again  ft 
 the  Samaritans,ibid,the/r 
 great  ingratitude,  3  3  ,why 
 »  they  fet  up  the  golden 
 calfe,j$,  they  abufe  Gods 
 Attributes,  140,   and  the 
 fcriptures,ibld>  the  man- 
 ner of  their  oath,    143, 
 what  oath  they  £^,ibid, 
 they  will  not  Jw ear e  but  in 
 the  hebrew  tongue,  ibid, 
 I  ob  his  curfing,  2  5 1 
 
 Iudges    in  lfracl,  none  of 
 them  idolaters,  94 
 
 ludgement  twofold,    1 69, 
 what  to  fl and  and  rife  in 
 judgement ,gi,)udgemcnt 
 andjufiice  how  taken,i^y 
 the  world  conviSied  of 
 \udgement,  269 
 
 Κ 
 
 Kings  of  the  Hands    who, 
 
 IOJJ 
 
 Knee 
 
An  Alphabetical!  Table, 
 
 Knee,  twofold  bowing  of  the 
 knccy  ι  to 
 
 L 
 
 Law  morall  compared  to  the 
 ecliptick  line\7  compared 
 with  the  judiciall  Law,i, 
 j,  with  the  ceremoniall 
 Zw,ibid,  with  the  Law 
 ofconfcience,j,  with  the 
 haw  oj finnc 5ibid,  writ- 
 ten upon  fone,\^,and  why 
 vj,why  upon  hcwen  fione, 
 ibid 
 
 Lies  in  them felves  arc  alla- 
 like,  1 5  3 
 
 Lovefuifilleth  the  law  three 
 wajes?^your  love  to  God 
 40,  41,  42,  to  love  our 
 felves, ^,our  love  to  our 
 fuperiour,  equali,  infert- 
 our,  4%>&c 
 
 Lukewarmeneffe,  a  great 
 
 *  4i 
 57 
 
 mne. 
 
 β 
 Luft  of  the  eyes  what 
 
 Μ 
 
 Magiftrate,  how  he  may  pu- 
 
 wfl  the  children  for  their 
 
 fathers  finnes,  \  2  5 
 
 Martyrs  would  partake  with 
 
 idolaters  in  nothing?io^ 
 
 Members  how  attributed  to 
 
 Minerva5/;w  painted,    109 
 
 Mourning  threefold,     202 
 
 Mouthy  to  open  the  mouth 
 
 what,  3  52 
 
 N' 
 
 Naaman  his  petition^  io,he 
 is  not  fimply  free  from  fin 
 in  his  petition,  102,  his 
 faci  not  jufiified  by  the 
 Prophet,  to  3 
 
 Name,  what  it  is  to  take 
 Gods  name,  13 η> the  name 
 of  God called his  mem  or  i- 
 all,  138  ,names  of  God  gi- 
 ven to  the  creatures,  23, 
 why  men  conceale  their 
 
 names. 
 
 22 
 
 Nebuchadnezar  his    am- 
 
 bition. 
 
 54 
 
 God^ 
 
 75 
 
 Mercy    Gods  ewne  worke, 
 
 *37 
 
 Necefllty  twofold,n6,  ne 
 cefity  inevitable  contrac- 
 ted^^, imminent,  pre• 
 fent,  238 
 
 Nilus  worjhipped  as  a  God, 
 73,  compared  with  idola- 
 try^ 249 
 
 Hoihing,threefold,        y$ 
 
 Ο 
 
 Oath  the  condition  ofit,\6j 
 
 it  is  called  the  hand  of  the 
 
 fouhy  153,  when  it  is  to 
 
 bte  kept,  and  when  nit, 
 
 1 5  /\  ,  oath  reprefentative. 
 
 ibid 
 
An  Alphabetical!  Table 
 
 ibid.a  rafi  oath  not  to  bee 
 kept ,  \$9.  an  oath  made 
 to  t beeves  when  to  be  kept, 
 ι  η  .the  I  ewes  oath.     143 
 
 Objca  twofold,  η  6 
 
 Olevite  the  hill  of  corrup- 
 tion. 31 
 
 Originall  fmne  alike  in  all. 
 
 Oxe>afgnc  of  plenty.      73 
 
 Painting  condemned  by  the 
 
 I  ewes.  5  9 
 
 Power,  twofold.  65 
 
 Ρ  iccepts>of  three  fort  j  .     4 
 
 Preface  ofthelaw^i  1.  what 
 
 it  includeth.  23 
 
 Priefts  food    bare   footed 
 
 when  they  ferved.  6z 
 
 Profcflbrs  of  four  e forts.  41 
 
 Queene  of  heaven.  7  ι 
 
 Qoeene  of  the  South.       9 1 
 
 R 
 
 Religion,  not  to  bee  mixed 
 195.  diver fe  forts  of  Re- 
 ligion, ι  ο  5 
 
 Rending  of  the  cloathesywhe 
 and  j or  whom ^  159.  the 
 manner  of  rending.   \to 
 
 Kcd^fiurefold^  ^o.how  God 
 refied  5  and  from  what 
 workcss  229.290.  why 
 beafisfiouldref. 
 
 Sabbath,  a  word  know ne  in 
 all  languages  ^  197.  it  fig. 
 nifieth  the  whole  weeke ; 
 ibid•    why  called  &  high 
 Sabbath^   198.     divtrfe 
 derivations  of  it^  199. 
 other  feafis  take  their  de- 
 nomination from  it ,  ibid. 
 what  time  tt  be^mnctL•  , 
 205.  what  morally  cere-  I 
 moniall^  and  judiciall  in  j 
 ity  209,  210.  a  Sabbath  \ 
 dayes  journey^  211,  ^ 
 figni feat  ion  of  it  5   212. 
 /Αλ  I  ewes  liturgie   that 
 day ,2  I  j./>  differed  from 
 ot  her feafs, ibid,  the  end 
 of  it)  220.  whatworkes 
 may  bee   done  that  day^ 
 225.  whether  it  was  from 
 the  beginning^!  30.  tf/V^ 
 change  of  it.   234.    />  #• 
 called  the  Lords  day^ibid. 
 the  Iewes  fuperfitioufie 
 obfervedit)  239.  thepu- 
 nifhmentfor  the  breach  of 
 it. 
 Sandification  threefold. 
 Scripture  jpeaketh  of  things 
 as  wee  conceive  ofthem\ 
 198.  it  keepeth  not  ever 
 the  order  of  time.        200 
 Scythians  worship  afword. 
 
 112 
 
 Si  ne 
 
An  Alphabetical!  Table• 
 
 Sinne for  idolatry,  1 i^-fin 
 by  propagation  limitation, 
 122.  t  he  fat  ho  s  (ins  are 
 the  children!  two  wayes, 
 127.  fin  a  wearifome  la. 
 hour»  130 
 
 Smut  he  mount  of  God,  9. 
 compared  with  Sion,  10. 
 with  EbzL  16 
 
 Soule  the  objeB  of  it.        3  7 
 
 Strangers  of  two  forts,  227 
 
 Swczve  by  God,  163.  *v^# 
 /^^  creatures  may  be  na- 
 med in  fw  car  ing,\  6%.  hew 
 the  oath  bindeth  the  ido- 
 later ;  166.  why  man 
 fhouldfweare ;  i6S,cere. 
 monies  in  fwearing.  174 
 Τ 
 
 Tables  oft  he  law,  τ  3 .  whe- 
 ther written  07i  both  fides. 
 
 18 
 
 Temptations  of  three  forts. 
 
 245 
 Teraphim  what.  69 
 
 Thunder  called  the  voyce  of 
 -  God,  10.  compared  with 
 (pirituaH  thunder,  11.  it 
 went  ufuafly  with   fomc  \ 
 revelation.  ibid,  j 
 
 Time  how  cilled  holy. 
 Type  twofold.  213 
 
 Ty  r us  his  ambition*        5  4 
 
 Verity  threefold.  158 
 
 Vilite  how  it  is  taken,  122. 
 
 how  Godvifiteth  the  fins 
 
 of  the  fathers.  127 
 
 Vow  what,  177.  three  forts 
 
 of  ν  owes,  ib.  what  things 
 
 we  may  not  vow,  1 78.  the 
 
 condit  ions  ofit,i$o.whe- 
 
 ther  a  vow  or  oath  binde 
 
 mcrefiraightly,i  ξ\.  two•^ 
 
 foldvow,i8$.  who  may 
 
 dipnulit,\b\a.  Iephthcs 
 
 vow.  184 
 
 W 
 
 Will  threefold,  it  cannot  be 
 compelled.  171 
 
 Wifli   twofold,  49.  Pauls 
 
 wifr^o .whether it  was  a. 
 
 fin,    51.  confidered  two 
 
 wayes.  ibid. 
 
 Word  for  a  commandment, 
 20.JV.  rrs  repeated  intend 
 the  figaificatiofl.  39 
 
 Write)  to  write  is  to  give 
 lawes,  cjj.  God,  Mofes 
 rfW  />6<r  King'wrotc  the 
 law,  i^.whyChrifi  wrote 
 none  of  the  new  Tcfla- 
 merit,  i!<-i.  why  God  wrote 
 up oy  βοηβ,χ  6  wrJ  ngsof 
 two  forts.  18 
 
 FINIS 
 
I ■    ■ 
 
 AN... 
 
 EXPLICATION 
 
 OF  THE  MORALL  LAW• 
 
 The  firft  Booke ,    containing  fundry 
 
 Queftions  for  the  underftanding  of  the 
 firft  Tabic  of  the  Moral!  Law. 
 
 CHAP.  I; 
 
 Of  the  excellency  of  the  Morall  Law^ 
 above  other  La  wes» 
 
 74»•**<Β•  if  ye  fulflLtbe roydl  LawyedoemlL 
 
 He  Morall•  Law  hath  not  beene 
 unfitly  compared  to  the  Eclipticke 
 lines  for  as  the  Sunne  keepeth  ftili 
 his  courfe  in  the  Eclipticke  line;  and 
 other  planets ,  fome  of  them  are 
 now  in  this  fide  of  the  line,  and . 
 w  now  in  that  fide  of  the  line  3  and] 
 whenrhey  come  within  the  Eclipticke  line,  then  they 
 come  nearer  to  the  Sunne.  So  man-,  when  heewa&eth 
 in  holinefie  and  righteoufneiTc,  then  hee  is  within  his 
 Eclipticke  lines  but* when  hee  walketh  in  finne  and 
 _ "; unrighte^ 
 
 Simite» 
 
% 
 
 An  Expofitionof  the  Moral!  Law. 
 
 Lib. 
 
 A  companion  betwixt 
 the  Law  Mor*ll  a.-.d 
 iudiciali. 
 
 The  IudiciaJl  Law  did 
 binde  the  Iewe*  onely  in 
 
 TheMorall  Law  bins 
 deth  all  pei  Tons  in  all 
 
 places. 
 
 The  Morall  law  bins 
 dethVIie  inner  man,but 
 the  iiidiciall  Law  bin- 
 deth him  not, 
 
 unrighteoufneifc,  then  he  is  without  his  line,  iob  23.17. 
 Hiswayes  have  I  kept  and  have  not  declined  from  them. 
 
 Toihew  the  excellency  of  the  Morall  Law,  above 
 all  other  Lawes,letus  ccmpare,firft,Gods  Morall  Law, 
 with  his  judiciall  Law  which  hee  gave  alfo  himfelfe. 
 Gods  morall  Law  exceedethhis  judiciall  Law  in  this, 
 that  his  judiciall  Law  obliged  the  Iewes,  and that  onely 
 iniW^.AsotherpoiiriveLawes  binde,  not  men  out  of 
 their  owne  Country ;  fothe  judiciall  Law  o^CMofes 
 obliged  not  the  Iewes  $  but  onely  in  ludca.  Example, 
 noLevite  might  have  a  poffeffion  in  ///^.particularly 
 by  himfelfe;  yet  their  Law  did  not  binde  the  lewesout. 
 of/^'^foraLevitcof  Cyprus  fold  his  poiTeflion,  and 
 laidthcmoney  downeattheapoftlesfeete.i^f^.4.3^. 
 but  Gods  morall  Law  bindeth  allperfons,  inallplaces, 
 and  therefore  it  is  called  the  royall  Law,  or  the  Kings 
 Law,  lames  2.  8.  For  that  which  the  King  commandeth 
 to  be  common,  is  common  to  all;  as  the  Kings  high 
 way  JV//»*.  2 1.3.  So  the  Kings  weight.  1Sam.1q.z6. 
 He  weighed  the  hair  e  of  his  head  at  two  hundred  fides  after 
 the  Kings  xv  eight  ζϊ\\ζχ.  is,the  weight  wherewith  all  men 
 weighed.  Sothe  Kings  Law,  that  is,  the  Law  which 
 all  are  bound  to  walke  in.  Contrary  to  this,  is  pcrver- 
 tere  vias  domint, to  pervert  thavayet  of  the  Lord.  tAtt.  ι  ο . 
 1 3.  It  was  a  great  blindeneflethen  of  thofe,  who  faid 
 <Jrftf.i6.zi.  that  Paul  and  Silas  taught  cuBomes  which 
 were  not  law  full  for  them  to  receve,ncithcr  to  obferve  bcin<? 
 Romans.  But  Gods  morall  Law  bindeth  all  people  a 
 like. 
 
 Secondly,  the  morall  Law  bindeth  the  inner  man, 
 butthe  judiciall  Law  of  cJ^^/^obliged  not  the  inner 
 man.  Example,  Tooth  for  toot^h^eyepr  eye,  Deut.  16. 
 2 1  .When  one  had  paid  tooth  for  tooth ,  or  eye  for  eye, 
 hee  had  fatisfied  the  judiciall  Eaw7  for  that  Law  re- 
 quired no  more  of  him :  but  the  morall  Law  required 
 
 more 
 
The  excellency  of  the  morall  law  above  other  latoes* 
 
 more  of  him,  that  he  fliould  be  free  of  the  rancour  of  his 
 heart» 
 
 Thirdly,  the  judiciall  Law  was  fitted  for  them,  as 
 they  were  a  people  of  a  hard  hearths  the  law  of  divorce, 
 of  Ieloufie,  and  of  the  revenger  of  the  bloud ;  which 
 were  Lawes  made  according  to  the  hardnefTe  of  the 
 hearts  of  that  people ;  and  as  the  ihoo-maker  maketh  a 
 Ihooe  accordingtothe  crooked  foote:fo  the  Lord  made 
 thefe  judiciall  Lawes,  and  fitted  them  to  the  eftate  of 
 that  people.  Solon  being  asked,  whether  he  had  given 
 the  beft  Lawes  to  the  Athenians  or  not  i  Anfwered.•  the 
 befi  that  they  could  fuffer.  So  the  Lord  fitted  thefe  Laws 
 to  the  nature  of  that  people.-butthe  moral!  Law  of  God, 
 is  not  fitted  that  way  to  the  eftate  of  men  $  but  all  mep 
 muft 'fit  themfclves  to  it• 
 
 Fourthly,  fome  of  the  Iudiciall  Lawes  exempted 
 fome  men,from  performing  fome  duties  $  as  Dettt.  24. 
 5  .A  manihould  not  goe  to  the  warres,  nor  bee  charged 
 with  any  bufinefle,  the  firft  yeare  thathee  is  married. 
 Butthe  morall  Law  prefcribeth  alike  obedience  to  all, 
 loel.  ■ .  1 5.  Let  the  bridegroome  goe  forth  of  his  chamber ^nd 
 the  bride  out  of  her  clofet. 
 
 Secondly,  let  us  compare  Gods  morall  Law,  and 
 his  ceremoniall  Law  together.  Some  of  the  ceremoni-  \ 
 all  Lawes  obliged  all  the  Iewes  in  all  places  .•  therefore 
 TamelmBahylon  might  not  eate  of  any  of  the  uncleane 
 jneates  of  the  King  oiBabel^  Dan- 1. 8.  Some  of  the  ce- 
 remonies obliged  but  fome  of  the  Iewes  in  all  places  h 
 as  no  Nazarit  might  drinkc  wine.  And  thirdly  fome  of 
 the  ceremonies^  obliged  all  the  Iewes  at  fometimes>  as 
 *to  lew  might  catc  leaven  at  the  Pafcha.  But  the  morall 
 Law  obliged  all  people,  at  all  times,  and  in  all  places. 
 Thele  ceremonies  which  had  relation  to  the  Temple, 
 they  kept  them  neither  in  the  wilderneife,  nor  in  the 
 captivity :  as  they  paid  nothing  to  the  Prieils  who  fer- 
 
 Ccc  ved 
 
 The  Iudiciall  Law  for 
 theeftateofthe/ew/, 
 
 The  Iudiciall  taw  exs 
 erupted  Tome  men  from 
 fome  duties,but  the 
 mo  rail  Law  bindeth  all 
 alike, 
 
 A  companion  betwixt 
 !he  morall  Law  and  the 
 ceremoniall» 
 
 Ceremonies  which  had 
 relation  to  the  Temple, 
 were  not  kept  in  the 
 wild  rnefle,orinthe 
 captitity. 
 
An  Expofition  of  the  Moral!  LaTif. 
 
 Lib 
 
 The  ceremoniall  Law 
 fliew  what  was  fin  ex 
 accident e  indire&Iy » 
 but  the  morall  per  ft 
 and  directly. 
 
 PfMtfta9}  no»  bond 
 w  bona» 
 
 The  cefemoniaii^a^ 
 tutes  were  cd\Ud,vot 
 good  becaufe  they 
 brought  nothing  te 
 perfection. 
 
 A  companion  betwixt 
 thetforalllawjand 
 tehelawesofmqn. 
 
 ved  in  the  Temple.  But  the  morall  Law  did  bind  them, 
 both  in  the  wilderneffe  and  in  the  captivity  j  and  there- 
 fore he  who  brake  the  Sabbath  in  the  wildernefle,  was 
 ftoned  to  death, Levit.  2  4. 
 
 Againe,the  ceremoniall  Law  was  accommodated  and 
 fitted  to  them,as  they  were  infants  in  the  Church,  and 
 it  was  fined  to  their  capacity  and  non-age :  but  the  mo  - 
 rail  Law  bindeth  all  eftates  and  conditions  of  men  a- 
 lik  • 
 
 Thirdly,  the  ceremoniall  Law,  made  them  under- 
 ftand  finne,  ex  accidente  y  for  it  was  appointed  inexpia- 
 tionempeccati,  for  the  expiation  of  finne :  as  the  judicial! 
 Law  was  appointed  inpeenampeccati,  for  the  punifhment 
 of  finne.  But  the  morall  Law  fhewed  them  dire&ly  what 
 was  finne.  \ 
 
 Fourthly,  thefe  ceremoniall  Lawes  are  called,  pr*- 
 ceptanonbona^Ezekiel  ao.^y.  / gave  them  alfoftatutcs 
 that  were  notgood^  and]udgements  whereby  they  fljall not 
 live. 
 
 There  are  three  forts  of  precepts.  Th&mala^  as  the 
 ftatutesof<9*»?7,  CMicah. 6.  itf.  Secondly,  nonbom^s 
 the  ceremoniall  Law.  Thirdly, bona^  as  the  morall  Law: 
 The  Lord  calletb  thefe  ceremoniall  precepts,  non  bona: 
 becaufe  they  could  bring  nothing  to  perfeftion,//^.  10. 
 1.  And  he  that  kept  them  could  not  live  by  them;  they 
 weregiven  but  as  hedges' to  keepe  in  the  people,  after 
 they  fet  up  the  Golden  Calfe,  that  they  ihould  not  com- 
 mit idolatry  any  more  .•  and  they  were  but  fiadowesto 
 them>ofgcod things  to  come,  Heb.io.T.  They  comman- 
 ded neither  venue  nor  vice  in  them fclves;  therefore  he 
 c&llcth  xhemprttcepta  non  bona.  But  the  morall  Precepts 
 are  juft  and  holy,  andthe  man  that  doth  them^fhalllivein 
 thew^Gal.^Ai. 
 
 Thirdly,  let  us  compare  Gods  morall  Law  and  the 
 Lawes  of  men,  they  fay  that  ratio  legis  cfl  animalegis^ 
 
 the. 
 
The  excellency  of  the  moral!  law  above  other  laffres. 
 
 thewifdomeofGodwas/i;;/w/i^«jw  legis^  and  as  farre 
 as  the  wifcdome  of  God  differeth  from  the  wifedome  of 
 man ,  fo  fan  e  differeth  the  Law  of  God,  from  the  civill 
 Lawes  oi  men. 
 
 Secondly,the  civill  Law  Cmh,de>mimtis  non  curat  lex^ 
 that  is,  the  Law  looketh  not  to  every  final!  tranfgreffi- 
 on.  But  Gods  morall  Law,obferveth5and  condemned^ 
 both  the  great  and  the  leaft  finnes ,  it  forbiddeth  Gnats, 
 as  well  as  Camels,,  Mat,  ι  i.ThcNazartt  was  forbidden 
 aswejlto  eate  the  kef nell  of  theliaifin,  as  to  eate  the 
 huskeDordrinkethe  Wine.A^^.6.4.  So  the  Lord  for- 
 biddeth  in  his  Law,  as  well.the  firft  motions  of  the  heart 
 without  confen^as  he  doth  the  affTtielfe  but  mans  Law 
 looketh  not  to  thefe:  and  as  the  Sunne  when  it  ihineth 
 brightly ,iheweth  us  atomos^  the  very  little  motes,  which 
 are  the  leaft  things  we  can  perceive ;  fo  the  bright  Law 
 of  God,fbeweth  us  thefe  firft  motions  of  the  heart  to  be~ 
 finne,which  the  naturall man  would  thinke  to  be  as  fm^ll 
 as  the  motes  in  the  Sunne. 
 
 Thirdly,  the  civill  Law  faith,  Co^itationis  fcenam  in 
 noflrof.rc  nemo  luat  ,  but  the  morall  Law  firft  taketh  or- 
 der  with  the  cogitations  of  the  hcart,then  it  commeth  to 
 the  countenance,  Why  ts -thy countenance  fallen^  Gen.q.  6. 
 then  to  the  gnafhing  ofteeth,  \ΛΐΙ.  y.  54.  h&fiafa9  they 
 gnaihed  with  their  teeth,  as  if  they  had  beene  cutting 
 with  a  Saw:thento  the  foaming  of  the  mouths  therefore 
 the  Hebrews  marke,  that  c  cfiph  fignifieth  both  foaming 
 at  the  mouth,  and  anger,  Efih.  u  1 8 .  Thefe  the  Greekes 
 call  vtytoMyo/,  Who  are  angry  till  they  foame  at  the 
 mo^^againe.  So  the  morall  Law  taketh  order  with 
 theBPy  words  as  to  call  our  brother  Raca  or  foole: 
 thenlce  how  the  morall  Lawpurfueththeaft  it  felfe; 
 as  firft, the  Pharifecs  revenge,  tooth  for  tooth  and  eye 
 for  eye:  then  cW/zj  revenge,  feavenfor  one.  ThenZ*- 
 ^^/&/revenge,fevcntyforbne,  Gen.  2^.  Then  Hamans 
 ■  Ccc  2  revenge, 
 
 / 
 
 The  morall  law  of 
 G  dforbiidcththc 
 motions  oi  the  heart 
 withuurconP:nt,but 
 tl  elawoimandoth 
 
 HOt  fo. 
 
 Simile, 
 
 r>trd 
 
An  Expofition  of  the  MoraR  La~to. 
 
 Lib.  ι 
 
 ThemoraiiLawfor* 
 biddeth  allfort  ofun; 
 IawfuHrevingCiOrto 
 remember  an  in/ury• 
 
 The  Clvill  Law  doth 
 not  refpeft  vertues  in 
 themfelves,but  as  they 
 concerne  the.Common* 
 wealth. 
 
 Arifl>tib.f. 
 
 PlHt&.chttitnvitaS0' 
 Ιθηύ,φ  lex  11  tabKi, 
 
 revenge,to  have  all  the  Iewes  killed;  and  as  themorall 
 Law  taketh  order  with  the  fad  it  felfe :  fo  with  the  dregs 
 after  the  injury  is  pardoned.  Thou fb alt  not  avenge  nor  rt^ 
 member^Levit.i9.i%*  A  man  is  ftrucken  with  a  dagger, 
 when  he  throweth  away  the  dagger  then  he  pardoneth 
 the  revenge;  but  yet  if  he  keepe  ftill  the  (heath,  the  dreg 
 reraaineth,  and  he  remembreth  the  wrong  done  to  him. 
 .  Fourthly,  the  civill  Law,  Whatfoever  it  command- 
 eth  concerning  vermes,  it  commanHexhJ^pnely  in  re- 
 fpeft  of  humane  fociety,  andas  they  are  ails  of  juftice ; 
 fo  that  if  it  prefcribe  any  thing  of  morall  ver  tues,  as  of 
 temperance  and  fobriety ;  it  refpe&eth  them  no  other 
 wayes,  but  as  they  are  good  for  the  commonwealth;but 
 not  as  they  aredire&ly  vertues  in  themfelves.  Example, 
 When  it  commandeth  temperance,  it  commandcth  it 
 not  as  a  vertue  neceifary  for  this  or  that  particular  man, 
 but  becaufe  this  intemperance  doth  hurt  the  common- 
 wealth. So  whenitforbiddeth  Adultery,  it  forbiddeth 
 not,as  a  fin  hurtfull  to  the  man  who  comraitteth  it;  but  as 
 a  finne  contrary  to  an  ad  of  juftice :  Eutthe  Law  of  God 
 commandeth  thefe  vertues,  as  vertues  direiily ,  both  in- 
 telledualland  morall. 
 
 Eifthly,  mans  Law  permitteth  many  things,  which 
 the  Law  of  God  altogether  difalloweth;  mans  Law 
 permitted  the  Husband,  ifhetookehis  wife  in  the  aft 
 of  Adultery  to  kill  her;  as•  the  Athenians  made  a  Law 
 of  it ;  and  Draco  and  Solon  approved  iti_ Τ  he  Law  of  the 
 twelve  tables  faith  Moechum  in  adulterio  deprebenfum 
 necato;  thou  (halt  kill  the  adulterer,  taken  in  adultery  5 
 but  this  Law  was  moderated  lege  lulia^  it  was  on^^er- 
 mitted  for  the  husband  tokill  the  Adulterer,  if  m  |nad 
 beene  a  vile  and  a  bafe  fellow;  and-afterward,  it  was 
 permitted  tothe  Father  onely.to  I  ill  his  Daughter  if  ihe 
 were  taken  in  adultery;  but  not  toTieFHusband  :  yet 
 thefe  were  never  allowed  by  the  Law  of  God,  and  al- 
 though 
 
Of  the  excellency  ofthe  morall  Law. 
 
 though  before  men  thofe  were  not  puniihed,  yet  they 
 were  guilty  before  the  Lord• 
 
 Fourthly,let  us  compare  the  morall  Law  with  the 
 Law  of  mans  confeiefice,  and  we  fliall  fee  how  perfect 
 the  morall  Lawis.  "VVee  are  obliged  to  follow  our  con- 
 fcienceif  it  be  rightly  informed,  becaufe  it  is  the  De- 
 puty of  the  Lord :  if  it  be  anerroneous  confeience,  wee 
 arc  bound  to  doe  nothing  againftit  $  becaufe  it  is  the 
 Lords  Deputy  we  fhould  thus  farre  refpe&  it,  although 
 we  follow  it  not.  A  Tyrant  becaufe  he  is  Gods  Deputy, 
 his  fubjeds  may  not  rife  againft  him  *  yet  they  muft  not 
 obey  his  unlawfull  Commandements  :  but  wee  are  (till 
 bound  to  follow  the  Law  of  God. 
 
 Laftly,  let  us  compare  the  morall  Law  and  the  Law 
 of  finne  together.  PaulyRom.  7.21.  callcth  fina  Law,  be- 
 caufe it  commandeth  a  man,  even  as  the  Law  doth. 
 Gods  Law  is  a  ftreight  Law,  the  ftreighteft  Line  in  the 
 MathematickeSjis  the  ihorteft  Line,  and  if  we  would  go 
 the  ftraight  way  to  happineife,  let  us  keepc  this  Law  of 
 God  5  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- 
 ney es  end,  if  we  walke  out  of  this  plaine  way :  the  Law 
 of  finne  is  eafie  in  the  beginning  and  narrow  in  the  end  ; 
 but  the  Law  of  God  is  contrary  :  the  Law  of  finne  is 
 lato-anguftajjut  the  Law  of  God  is  anguflo-Uta. 
 
 Theconclufionof  this  is.  From  the  generalitie  of  the 
 Law  that  all  men  ara  bound  to  walke  in  it,  therefore  all 
 men  lhall  be  judged  by  it  $  but  with  this  difference,  the 
 Heathen  and  Pagans  fliall  be  judged,onely  by  it,  as  it  is 
 the  Law  of  nature. ;  he  Icwes  ihall  be  judged  by  it,as  it 
 is  the  law  of  Af<?/w,by  whom  the  Lord  wrot  thefe  great 
 things  of  his  L'aw,  #  0/.  8. 1 2 .7 here  is  one  that  accufethyou 
 evenMofesinwhomyetruftjoh.  5.45. Thirdly,  Chrifti- 
 ansihalbe  judged  by  the  Evangelicall  law,  Rom.  2.  16. 
 God  {hal  judge  thefeerets  ofmen>by  itfus  Chrijl^  according 
 to  my  Goftel.  C  c  c  3 Second- 
 
 A  companion  betwixt 
 the  morall!  Law,and  . 
 Law  of  a  mans  confeb 
 cacc. 
 
 A  companion  feetwixt 
 thclawofGod^and 
 the  Law  of  fi«t. 
 
 €οψΙκβοη.  χ, 
 J 
 
8 
 
 Condrfon*  ί< 
 
 Ccnclufi*  J, 
 
 <Γί4}•Λα\'Λ• 
 
 Jn  Expcfition  of  the  MorrallLaw.  Li  b.  ι 
 
 ♦  τ 
 
 ▼      8   ί 
 
 faclnfi,  ^. 
 
 Secondly,from  thebrightneife  and  purity  of  the  Laws 
 Letuslearnetowalke  as  the  Children  of  light•  for  the 
 bright  Lawisietup  todifcover  finnetous,  that  we  may 
 fhunne  it:  A  man  that  h2th  a  neate  and  a  cleane  houfe ; 
 hee  hath  a  looking  glaffe  iet  up  in  it,  that  men  may  dif- 
 cerne  the  fpots  in  their  faces,  to  the  end,  they  may  doe 
 them  away  3  the  Law  of  the  Lord  is  that  glaffe  fet  up  in 
 his  Church  that  it  may  ihew  us  our  fpots,  and  that  wee 
 may  doe  them  away.  But  if  a>.y  man  be  a  hearer  of  the 
 tvord^  and  not  a  doer ',  he  is  like  unto  a  man  beholding  his  na- 
 turall  face?nagla(fe-y  for  hebeholdcth  himfelfc.  and  goeth 
 away  ,  and  freight  way forgetteth  what  manner  of  man  hee 
 was, lam. 1.23.  Sofcis,  ifwee  forget  our  fpirituall face 
 when  we  looke  in  the  Law. 
 
 From  this  that  the  Law  is  fpirituall  and  fearcheth  the 
 fecrets  of  the  heart,  theconciuiionis.  Γ  hat  mens  Lawes 
 bind  not  the  confcience  diredly,  Aquinas  fayeth  out  of 
 Seneca  ^  scrvitus  in  totum  hominem  cujufcunquefortis per 
 omnia  non  defccndit:  but  we  may  convert  this  fpeech,S*r- 
 vitus  in  totum  hominemcujufcunqutfortisyper  omniadtfcen 
 dit:  no  Law  of  man  can  bind  the  confcience  of  any,  no  not 
 ofthe  pooreil  Slayethatis.  Slaves  in  the  Revelation  are 
 cu\ed,bodies^RevA%A3.Shefold  bodies  jhatiSifavcsiVjhy 
 a:  e (laves  called  7:$ua\*bodiesi  becaufe  as  Epipbanita  ob- 
 ferveth,  their  Mafters  commandements  reach  onely  to 
 their  bodies;  therefore  the  Apoftle  calleth  them,  their 
 Mailers  according  to  thefieflj.Eph.  6.5. the  body  is  but[nc- 
 dena~]ihz  iheath  of  the  foule. D*#.  7, 1 5 ./  Daniel  was  grie* 
 ved  in  myfpirit  in  the  mtdfi  of  my  fheath.  But  the  morall 
 law  of  God  bindeth  both  foule  and  bodyrand  this  is  that 
 which  James  hithjhere  is  one  Lawgiver  whoxan  bothfmje 
 and  dcflroy.  jam.^.ji.  meaning  God  who  can  deftroy 
 both  foule  and  body.- 
 
 From  the  excellency  and  perfection  of  the  morall 
 Law,  we  may  draw  thiscondufion.That  no  man  ihould 
 fpeake 
 
The  manner  holl?  the  Lprdga  Vethe  Law. 
 
 9 
 
 fpeakeevill  of  his  brother  lam.  4.  17.  for  then  he  ju  g- 
 eth  the  Law,  becaufe  the  Law  forbiddeth  a  man  to 
 fpeakeevill  of  his  brother,  andas  the  ftroakes  which  are  ! 
 given  upon  the  left  fide,  are  felt  upon  the  rights  fowhen  j 
 we  fpeakeevill  of  our  brother,  wee  wrong  the  Law  in 
 not  fubmittingourfelves  to  it  5  and  Iudge  that,  wKich 
 ihould  be  our  Iudge  5  and  then  we  wrong  God  himfelfe 
 who  gave  this  Law,  and  wee  fay  as  the  houfe  of  ifracl 
 faid,^  way  of  the  Lord  is  not  equal/. Ez,ek. 18.25 . 
 
 CHAP,  II. 
 
 The  manner  how  the  Ldrdgave  the  Lam. 
 
 Exod.  19.16.  tAndit  came  topajfe,  on  the  third  day  in  the 
 morning  that  there  were  thundrings  and  lightnings  and 
 a  thickeclouduponthcmourt^c  • 
 
 FIrft  confider,  where  the  Lord  gave  this  Law  f  upon 
 Mount  Sinai^  and  in  the  Tabernacle.  Secondly,how 
 he  gave  it  f  with  thundering  and  lightning. 
 
 The  Lord  gave  his  Law  upon  Mount  Sinai;  it  is  called 
 themountaineofGod  $  not  for  the  height  of  it,  as  tall 
 Cedars  are  called  the  Cedars  of  God  :  but  it  is  fo  called 
 becaufe  oftentimes  the  Lord  appeared  there  and  gave 
 his  Law  there  s  and  from  this  the  Heathen  called  their 
 gods,  the  gods  of  the  Mountaines.  1  King.  20. 13.  And 
 therefore  t  hey  facrificed  in  the  high  places. 
 
 The  Apoftle,  <?<*/.  4.  25.  maketh  a  cotnparifon  be- 
 tweene  Sinai  and  Sion ;  that  is,  betwixt  the  Law  and  the 
 Gofpell,andhecompareth5/^/and  the  Law  to  Hagar 
 the  bondwoman,  who  brought  forth  bond  Children  $ 
 and  Sinai  to  Sara  the  free  woman,  who  brought  forth 
 
 Ccc  4  free 
 
 Why  SitWivf&t  Called 
 the  mou  a  taia  ς  f  G  od . 
 
 SmaiandSio*. 
 
ΙΟ 
 
 Jn  Exfiofition  of  the  Morall  Law* 
 
 Lib.  i•  I 
 
 Sinai  and  Ston  like  Efal 
 
 The  morall  Law  was 
 given  upon  Mount  Si* 
 ndt,  but  the  ceremoniall 
 Law  in  the  Tabernacle. 
 
 The  dumber  is  tailed 
 Gods  voyce. 
 
 free  Children,and  he  ipaketh  Sinai^Hagar  and  her  Chil- 
 dren mfcttt*  ίο  he  maketh  Sion,  Sinai  and  her  Children 
 συς-Όιχ*:  which  agree  together,  or  are/#  the  fAmeranke: 
 thenhe  maketh  Ston,  and  Sinai  aVV^^fohee  maketh 
 Hagar  and  Sara,  and  the  bondwomans  Children  and 
 the  free.  Let  us  ftudy  then  to  flye  from  <S7W,that  burnetii 
 with  fire,and  is  a  Mountaine  of  blackeneife  -anddarkenes 
 and  Tempeft,  where  there  is  nothing  but  feare  and  ter- 
 ror,and  which  bringeth  forth  Children  of  bondage:  and 
 let  us  come  unto  S/00,andtothe  City  of  the  living  God, 
 the  heavenly  Ierufdlem,  which  bringeth  forth  free  Chil* 
 dren,  H^i2.i8.22. 
 
 Sinai  is  like  Mount  Bbal^ where  the  Tribes  flood  who 
 curfedrand  Sion  is  like  mount  Gerazim,whevc  the  Tribes 
 flood  to  blefie.If  we  would  be  blefFed,  let  us  drawneere 
 toSion  and  Gera&imjand  Ihunne  Sinai  and  Ebjil. 
 
 The  Law  was  given  in  Sinai  and  in  the  Tabernacle: 
 fome  part  of  this  Law  concerned  onely  the  Iewes,  and 
 fome  part  of  it  concerned  all  the  world.  That  which 
 concerned  all  the  world  was  given 'upon  the  top  of  the 
 Mount.•  The  ceremoniall  Law/which  wasgiven  to  the 
 lew es5was  given  to  Mofcs  in  the  Tabernacle,  Levi*,  i. 
 and  when  the  Tabernacle  was  deftroyd  then  the  cere- 
 monies were  aboliihed :  but  the  morall  Law  which  was 
 given  upon  mopntS/'/wundureth  for  ever,  and  fliallre- 
 maine  as  long  as  theMountaines  lhall  ftand. 
 
 Τ  he  fecond  thing  to  be  ponfidered^is  the  manner  how 
 the  Lord  gave  his  Law. 
 
 The  Lordgave  his  Law  with  thunder  and  lightning, 
 there  is  a  great  fimilitude  betwecfte  naturall  Thunder, 
 and  fpkkuall  thunder ^  naturall  Thunder  is  called  the 
 voice  of  God,and  fo  is  fpirituall  Thunder :  but  the  diffe- 
 rence is  this ,.  the  naturall  Thunder  is  the  voice  of  God, 
 butitisnotadiftiniivoke,  itihewethus  that  there  is  a 
 God,but  not  diftin£tly  that  there  is  a  God  5  and  as  there 
 
 IS 
 
The  manner  hoUrthe  Ltrdga  be  the  Law* 
 
 1 1 
 
 is  a  difference,  betwixt  the  fpeech  which  a  man  ma- 
 kcth  with  his  fingers, Pro. 6. 13.  when  he  maketh  fignes 
 with  his  fingers  he  is  faid  to  fpeake  with  them  j  and  be- 
 twixt that  which  he  fpeaketh  with  his  tongue  :  fo  there 
 is  a  greater  difference  betwixt  this  naturall  voice  of 
 Godjhis  Thunder,  and  his  fpirituall  voice  in  the  Word  j 
 the  one  is  vox  inxLden^ .  a  voice  in  theaire, .  the  other  is 
 vox  in  Sanftnari*}  a  voice  in  the  Sanoiuary:  Pfalme 
 29.  9.  But  in  the  Temple  every  one  fpeaketh  of  his  glo^ 
 
 Secondly,  this  naturall  Thunder  refembleth  the  fpiri- 
 tuall thunder  in  fubtility,  for  this  naturall  Thunder  will 
 breake  the  bones  and  not  the  fleih,  and  irwill  pierce  ve- 
 ry fubtilly$  yet  the  fpirituall  Thunder  farre Turpf  ifeth 
 it;  it  will  divide  betwixt  the  marrow  and  the  bone% .. 
 Heb.$.  12.  and  it  di£cerneth  the  very  cogitations,  of  the 
 heart. 
 
 Laftly,this  naturall  Thunder  maketh  Hinds  to  calve ; 
 itrenteththerockes,anditbreaketh  the  hardeft  things 
 which  withftand  it,  but  Got  the  fofteft :  fo  doth  this  fpi- 
 ritual  Thunder,  the  Word  ofthe  Lord  refifleth  the  frond, , 
 andgivcth  grace  to  the  humble Jam.%.6.  Ρβΐ.  8  ϊ»7•  ian- 
 facredthee  in  the fecret place  oft  bunder. [_Befet  her  ragnas~} 
 Symmachus^  Λλ /$?<*/«?  άπΌκ^υφ*  in  loco  abfcondito  majeflatis-: 
 and  the  reafon  of  the  fpeech  was  this,  when  he  was  to 
 reveale  his  will  unto  his  people,  hee  revealed  him- 
 felfe  and  fpake  in  the  thunder,  as  Exod.  19.16,  and 
 therefore  hi  is  called  a  voyce,  and  when  Bath  is  joy- 
 ned  with  it,  it  is  taken  for  a  kinde  of  Prophefie  among 
 theKebrewes:  and  with  the  thunder,  hee  ufually  fore- 
 told them  of  fomethings  to  come,  lohn^i.  29,  when 
 the  Father  faide  to  his  Sonne,  J  have. glorified  it,  and 
 will  glorife  it  againe.  Someoffhofe that  flood  by  faide ',  It 
 thundered^  others  faide  it  was  an  ijingel  thatfpake  to  him  , 
 th^reafon  wasbecaufe  thefeRevelationswereufnallyuv 
 ,  thunder, 
 
 The  naturall  thunder 
 refembleth  dieipirituall 
 
 thcnder^tlnword. 
 
 ^{p  vox*• 
 
 fill*  *»oeestAnd  chcGrea 
 cizing  lew"  call;  thuiv» 
 
 Gbdi  rtvthtmns  made 
 to  ttv  ρ  ople  were  uiiiz 
 ally  with  thunder. 
 
I* 
 
 Thel&iaHM  afcribe 
 the  worksof  God  to 
 his  Angels. 
 
 gemetli. 
 
 Mojfii  and  the  people 
 were  affrai  i  at  the  gis 
 vingof  theLaw• 
 
 An  Expofition  oftbeMorallLaw*  Lib.  i. 
 
 thunder,  as  ifyefhould  fay,  fome  fay  it  was  Kol,  others 
 fay  it  was  bath  kol ;  and  they  fay  an  Angel (pcaketh  to  him^ 
 fpeaking  after  the  manner  of  the  Chaldeans,  who  afcribe 
 theworkesofGod,  tohisMiniftcrsthe  Angels  or  con- 
 tra. See  Ecclef.  j .  6.  fay  not  before  the  Angel^  the  S  event y 
 hath  it,  fay  not  before  God,  lb  the  Chaldtcs  call  mortem 
 repcntinam^angelum  mortis,  they  call  fuddaine  death  the 
 angell  of  death.  And  we  may  obferve  further,  that  lohn^ 
 in  all  the  Revelations  made  to  him,  joyneth  thunder  with  j 
 the  Revelation,  as  cap.  4.5.  and  out  of  the  jhroneproceeded 
 lightening  and  thundringsy  and  voices.  So  cap.  6.ul  heard 
 as  it  were  the  noife  of  thunder,  one  0 f the  four  e  beafts faying, 
 Come  and  fee  So  cap. \o.  3.  and  when  he  had  cryed^  feaven 
 thunders  uttered  their  voices  :  thus  we  fee  how  the  two 
 thunders  goe  together ;  and  therefore  the  Hebrews  call 
 them  Tomim^gemelli.  The  Chriftian  Iews,who  obferve, 
 that  prophefie  and  thunder  went  ufually  together^  when 
 they  heare  it  thunder  fo  often,they  aske  of  them  who  re- 
 maine  lews  ftill ;  Whatisthecaufe  that  they  heare  no 
 voice,nor  Angel  fpeaking  unto  them  of  their  Meifias  to 
 come  <  and  thefe  mifcreants  when  it  thundreth  doe  light 
 candles,  hoping  to  heare  that  comfortable  voice  of  their 
 Meffias^whotn  they  expected  fo  long. 
 
 Τ  he  people  when  they  heard  the  thunder^and  the  Lord 
 fpeaking  to  them  out  of  the  cloud,  were  exceedingly  af- 
 &a.idyExod.20.i9.  K^indtheyfdauntoMofes^  fyeakethou 
 with  *#,  and  we  will  heare.  The  Lord  behoved  to  qualifie 
 this  voice  to  them,and  ^/^himfelfe  feared  and  quaked 
 Heb.M.n. 
 
 When  the  Lord  appeared  to  Ε  It  as  ^  there  came  a 
 ftrong  wind  and  rent  the  Mountaines,.  and  the  Rockes,- 
 and  the  Lord  was  not  there  .•  and  after  the  wind,  an 
 Earthquake^and  the  Lord  was  not  there  :  and  after  the 
 Earthquake,  a  Firc^and  the  Lord  was  not  there  .•  and  af- 
 ter the  Fire,  a  (till  fmall  voyce,  and  the  Lord  was  there. 
 _______  1  King. 
 
The  Law  lt>M  written  in  Tables  of  St  one. 
 
 13 
 
 1  King*  1?.  175 18,  the  Lord  hath  qualified  thefc  thun- 
 deringsoftheLaw;  and  of  *V3athundringvoyce,  hee 
 hath  mzdcMthKol, vox infikntie^  afmallvoyce;  and 
 now  BonargcS)  the  fonnes  of  thunder,  doe  qualifie  their 
 threatnings,  and  temper  them•,  that  they  become  the 
 fonnes  of  confolation ;  and  as  after  thundering  there 
 commeth  Raine^fo  after  their  threatnings,with  pitty  and 
 teares  of  compaifion.  they  end  in  comfort. 
 
 CHAP•  III. 
 
 That  the  Law  ~%as  written  in  Tables  of  Stone. 
 
 Exod.^^.i.  ^yindtbe  L  or  d fad  unto  Mofes  ^  Hew  thee  two 
 Tables  ofStwc9  like  unto  thefrfi* 
 
 LEtus-confiderfirft  who  wrote  the  Law?  fecondly, 
 why  it  was  written  upon  ftone?  thirdly,  why  upon 
 hewen  (lone?  fourthly  why  upon  twoTablesdaftly3why 
 &  wherefore  they  were  fo  written,that  this  writing  took 
 up  the  whole  Tables  ;  fo  that  there  was  no  blanke  left? 
 Firft5the  Lord  wrote  the  Law:  to  write  according  to 
 the  phrafe  of  the  Scripture,  is  ufually,  togiveLawesy  as 
 Μ  fay  10 .  1  •  Woe  to  them  that  write  grieve  tts  things  which 
 they  have  preferred.  So  Dan.  6.8 .  NowOKwg^wnte  the 
 decree 5that  is5givc  out  the  Law. 
 
 V\  hether  were  thefecond  Tables  written  by  God5  or 
 by  Mofes  ? 
 
 They  were  written  by  Godasthe  firft  were,for  Deut. 
 10.2.  itisfaid  1  will  write  in  the  Tables^  the  words  that 
 were  in  the  firfl  Tables. 
 
 But  it  may  be  faide,  Exod.^.i  8 .  that  Mofes  was  with 
 
 the 
 
 To  write  aeco?ding  to 
 the  phrafe of  Scripture, 
 togivcLaw€3f 
 
 Oh)eH\ 
 
14 
 
 An  Expofition  of  the  MprallLaw*  Lib.  ι . 
 
 Anfwtr] 
 God  wrote  thefecond 
 Table  sas  he  did  the 
 firft. 
 
 How  GcayMofij^ni 
 thcKing,arefaidto 
 write  the  Law» 
 
 no;on 
 
 nun  rutfa 
 
 The  King  wrottouft 
 Dcuteronemsc  onely. 
 
 HowtheLawisfaid 
 
 tobegivciibytheABs 
 
 gsis. 
 
 £uete 
 
 the  Lord  forty  dayes  and  forty  nights^  kee  did  neither  eate 
 bread  nor  drinke  water  ι  and  he  wrote  upon  the  Tables  >  the 
 words  of  the  covenant  jhe  ten  Comrnandements. 
 
 The  words  ihould  be  read  this  wayes,  and  he  did  nei- 
 ther eate  nor  drinke  y  to  wit  Mofes,  here  is  a  reft  diftingui* 
 fhed  by  the  point  K^dtnachl  and  he  wrote  upon  Tables,  to 
 wit,  God. 
 
 Obferve,  that  God  wrote  the  Law  upon  ftonewith 
 his  owne  finger,  and  Mofes  wrote  the  Law,  and  the  King 
 is  commanded  to  write  out  the  Law.  The  Lord  wrote 
 the  Law,  that  is,the  ten  Commandements$  and  CMofes 
 wrote  theLaw, that  is^Hhamujha^  ]the  whole  fire  books 
 of  Mofes  ;and  the  King  wrote  the  Law,D^tf.  17. 18.  This 
 is  called  L^{/^^^^5ltherepitition  of  theLaw,orthe 
 copy  of  the  Law,  ΐοβ.Χ.  $2.  And  the  reafon  why  the 
 King  wrote  out  Deutercnomiejathcrthcn  any  other  part 
 οι  CMofes  Law,  was  this  5  becaufeit  is  a  compend  of  the 
 whole  Law,  and  all  thefe  things  commanded  to  them 
 concerning  the  King,  arefet  downe  in  it :  in  the  other 
 bookes,thcre  are  many  hiftories  and  things,  which  con- 
 cerne  thePriefts,and  belong  not  to  the  King  5  therefore 
 he  wrote  them  not  out. 
 
 The  Lord  wrote  the  ten  Commandements,  and  gave 
 them  by  theminiftery  of  the  Angels  to  (Mofes,  Gal.  3* 
 ι  ρ  .It  was  ordained  by  angels  in  the  h and  of  a  Mediator  •, 
 that  is,  Mofes  and  the  Angels  were  Mediators  in  the 
 giving  of  this  Law.  So  i^itf.  7•  53.  They  received  the 
 Law  by  the  difpofition  of  angels.  Mofes  himfelfe  againe 
 wrote  the  Iudiciall,  andceremoniall  Law,  but  grace  was 
 given  by  Chrift :  The  firft  was  given  by  God  himfelfe 
 as  common  principles  to  all  ->  and  thefe  which  Mofes 
 gave,  were  more  particular  determinations,  and  ca- 
 fes depending  upon  this  Law,  but  Iefus  Chrift  gave 
 grace. 
 What  was  the  reafon,  why  Chrift  wrote  none  of  the 
 
 New 
 
The  Lord  wrote  the  law  upon /lone. 
 
 •  ΐ 
 
 Anfw, 
 Why  Chrift  wrote 
 none-of  rht  new  Tefta- 
 mcncvvith  hisovyne 
 
 Ob)eU\ 
 
 Anfw0 
 
 New  Tcftament  with  his  ovvne  hand,  as  the  Lord  wrote 
 the  ten  Commandements  with  his  ο  wne  hand  ? 
 
 The  reafon  feemeth  to  be  this;  If  Chrift  had  written 
 1  any  of  the  Gofpell  with  his  owne  hand;  then  fuperfti- 
 tiaus  people  would  have  preferred  ir,  to  that  which  was 
 written  by  the  Apoftles:  for,  if  men  make  an  Idoll  of 
 the  croffe  upon  which  they  hold,  that  Chrift  was  cruci- 
 fied, and  of  the  nailes  that  nailed  him  to  the  Crofle; 
 farremorc  would  they  have  made  an  Idoll  of  that 
 which  Chrift  wrote  with  his  owne  hand;  and  this  fee- 
 meth tobe  the  reafon,  why  Chrift  Baptized  none  with 
 hisownehand. 
 
 £ut  by  this  reafon  it  ihould  feeme,  that  God  ihould 
 not  have  written  the  ten  Commandements  with  his 
 owne  hand,  for  feare  of  Idolatry  alfo. 
 
 There  was  no  fuch  danger  of  Idolatry  here;  becaufe 
 the  Tables  were  kept  within  the  Arke,  where  the  people 
 faw  them  not. 
 
 The  Lord  wrote  the  Commandements  upon  ftone. 
 Wefindeinthe  Scripture,  that  they  did  write  of  oldin 
 Lead,/^  iy.  14.  fo  in  ftone.  Thirdly  in  the  Saphire  and 
 other  pretious  ftones;  as  the  names  of  the  twelve  Tribes 
 were  writtenupontwoOnix  ftones,  £#0^.2  8.  10.  And 
 upon  the  pretious  ftones  in  theBreftplate.^*i2.  Fourth- 
 ly,uponTables  which  are  called  cerAt*,oxlevigat&  tabu- 
 /*,  fet  over  with  wax;and  they  were  called  Pu-ζί Hares  ta* 
 buU7  quod fiylo  finger  entur^  So  Luc^u *  6>  Zachary  called 
 for  writing  Tables^  Fifthly,  they  wrote  in  parchment^ 
 Solere.36.  Ichmachim  cut  the  rowle  of  Ieremies  pro* 
 phefie  with  a  knife.  So  they  wrote  in  brafTe,  as  that  co- 
 venant which  was  made  betwixt  the  Romans,  and  the 
 Iewes,was  written  in  brafle,  1  <JWacA  tz.&cap.iy.  3. 
 
 Moft oftheleweshold,  thattheLaw  waswrittenby 
 God  in  a  Saphire.  And  Epifhaniut  is  of  this  mind  in  his 
 treatife  of  the  twelve  pretious  ftones.  So  &Mil*fepJ> 
 
 The  lewes  wrotein 
 Liatand  fions^s, 
 
 i 
 
 in 
 
Un  Expofition  of  the  Morafl  Law  Lib, 
 
 ι  The  Law  was  net 
 written  upon  a  Saphire> 
 but  upon  Lome  other 
 
 I  &one. 
 
 •  He  wrote  upon  ftone, 
 ]  to  fignifie  the  hardnes 
 '  of  our  hearts. 
 
 in  his  Paraphraie  upon  Cant.i.  Suidasin  CMofen^na 
 Afalcxfisupon  Exod.iq. ιό.ζηά  for  this  they  alleadge 
 that  place  Deut.  33.2.  Jbc  Lord  didf\\ine from  ?aran^ 
 and  there  cam:  afieric  Law  from  his  right  hand  :  they  fay 
 the  glorious  beames  which  came  from  the  Lordihined 
 I  up  on  the  Saphire,and  madeateflexebackeagaine,caft- 
 ing  gliftring  beames  like  the  fire  \  but  this  is  a  miftaking 
 of  the  place :  the  meaning  of  the  place  is  onely,  that  the 
 Lord  taketh  a  companion  from  the  funne  here,  which 
 in  the  morning  (howcth  a  light  before  it,  then  afterward 
 itarifeth,  and  enlighteneth  the  earth :  fo  by  degrees 
 God  iliewed  his  power amongft  the  ifraelttes  wherefo- 
 ever  they  went,  even  from  *s£gypt  whence  they  came, 
 until  they  came  to  the  Land  of  £^»,which  was  ne^re  to 
 the  promifed  Land, Then  it  was  not  a  Saphir  upon  which 
 he  wrote  5  but  another  ft  one. 
 
 He  wrote  upon  ft  one,  to  fignifie  the  hardnefle  of  our 
 hearts :  there  is  no  ft  one  fohard,astheheartofagrace- 
 lefle  man  is 5  therefore,  Zach.  y.\>.  They  made  their 
 hearts  like  the  Adamant fione  This  Adamant  is  fuch  a  fort 
 of  ftone,that  no  Iron  can  cut  it,  it  will  breake  any  mattell 
 faith  Hi  erome  Jaut  it  cannot  be  broken  it  felfe :  therefore 
 the  Greekes  called  it  *Ημ^ώϊ<#  «jy**  becaufe  it  can- 
 not be  broken  :  and  Plmie  writing  of  it  faith,  Duritics 
 (jus  est  inenarrabiliS)  &  fimul  tgnium  vtctrix  natwa\  & 
 nunquam  incalefcens^  and  then  hee  eddeth,  illainvtcla 
 <vis^  &  duarum  violentflzmarum  nature  rerum  contempt 
 trix,hircinotamen  mmvitur  (anguine  fadrfimo  animali* 
 um.  That  is,  this  Adamant  which  will  neither  be  bro- 
 ken by  Iron,  or  will  he  made  hot  by  the  fire*,  yet  the 
 blood  of  the  (linking  Goat  will  make  it  fofr,  this  moft 
 fitly  reprefenteth  the  hard  heart  of  man,  becaufe  the 
 jbaie  commodities,  and  the  '  threatnings  of  men  will 
 make  his  heart  to  yeeld  ;  but  it  is  hard  like  the  Ada- 
 mantto  refill  the  Law  of  God•    Ierem.$.  i^.They  have 
 
 made 
 
 ι 
 
 J  Th?neart of manl.ke 
 {  theAdamanr. 
 
 \ 
 
The  Lord  wrote  the  law  upon  flow. 
 
 made  their  faces  harder  than  the  rocks  .The  heave  ofa  'vvic- 
 kedmanis  like  the  ^mythes  anvill,  the  more  ftroakes 
 thatitgetteth,  the  harder  it  is,  this  is  a  fearefull  thing, 
 2  chron.  28.20,21522.  When  the  Lords  hand  was  agaioft 
 Achazjhc  more  that  he  affliftcd  him,  the  more  he  har- 
 dened his  heartjtherefore  the  Lord  faith  of  him  3  This  is 
 that  Achaz. And  Kimc^i  markethupon  Pfal.i  i5.thatthe 
 Article  //#,  is  fet before  fome  notable  tranfgreflfors,  as 
 GVtf.36.43.  This  is  Efauths  Father  of  the  Edomitcs,  So 
 Nuw.i6.9.thof  isth  it  Dathanand  Abiram^  So  Gen.  10.9. 
 Htexoxs  a  mighty  hunter  before  the  Lord.  So  2  Chron.  2  8. 
 This  μ  that  Achaz,  that  hardned  his  heart. 
 
 He  wrote  the  Law  uponftone,  to  iignifie  the  perpe- 
 tuity of  it.  The  Lord  commanded  his  Prophets  to  write 
 their Prophefies upon  Tables,^.  3 ο .8 .  uut the S even• 
 tj  hath  it,  Scribe  fttferBuxo^  write  them  on  the  bufh  tree, 
 which confumeth  not.  lob  13.28.  to  fignifie  theindu- 
 ranceofthe  troubles  that  were  upon  him,  exprefTerh  it 
 by  writing,  faying  Thou  rvritefi  bitter  things  againfl  me. 
 To  correal  is  aft  10  tranfiens,  to  write  is  aH.o  perma- 
 nens. 
 
 The  Lord  wrote  the  Law  upon  hewenftone,  to  teach 
 us5rhat  he  muft  prepare  our  hearts  and  fmooth  them,  be- 
 fore they  can  receive  the  Lawrthis  is  called  in  the  Scrip- 
 tures, breaking  up  of  the  fallow  ground^  Hofc.  j  0.12. For  as 
 the  Husbandman  in  the  Summer  breaketh  up  the 
 ground,  and  pulleth  out  the  Thornes  that  the  Land 
 may  be  fit  to  receive  feede;  So  the  Lord  breaketh 
 up  the  fallow  ground  of  our  hearts,  and  pulleth  out 
 the  Thornes,  thathemay  fow  in  the  feed  of  grace ;  and 
 he  maketh  fmooth  the  heart  with  his  preventing  grace, 
 that  it  maybe  fit  to  receive  his  Heavenly  characters* 
 hee  will  not  write  his  Law  in  a  rough  and  unimooth 
 heart. 
 
 Hee  wrote  the  Law  upon  two  Tables,  and  Salomon 
 
 alludeth 
 
 17 
 
 The  Hebrews  call  this 
 
 mtUeth  imtagnam  >di8t(r 
 
 qu*augetjignificatie- 
 a  cm. 
 
 The  Law  was  written 
 upon  ftone.to  fignifie 
 the  perpetuity  oiii% 
 
 \ 
 
 Go<iprepa?eihvhe  - 
 heart  before  he  ib w 
 the  ieede  of  grace. 
 
IS 
 
 tAUufion\ 
 
 'Allufion• 
 
 Hence  came  this  phrafe 
 arcongft  the  Latines. 
 Dftcerc  ad  ftmhifonm. 
 
 Htmty*  h'mc• 
 
 \ 
 
 Αφ*• 
 
 The  Law  was  not: 
 written  on  1»οφ  fides 
 of  the  Table*  J  but  upon 
 
 oneildc. 
 
 ^h; 
 
 ye&* 
 
 u6n  Εχροβύοη  of  the  Moral!  Lam  Lib. 
 
 alludcth  to  this.  Trov.i.j.  Write  mercy  and  truth  upon 
 the Table  oft hy  heart:  The  Lord  doth  not  care  that  thou 
 have  the  Law  written  upon  the  pofts  of  thy  dore,and  the 
 fringes  of  thy  garment;  but  he  will  have  it  written  in  the 
 heart.  Pfal.qo.  7 r.  In  the  volume  of \hy  boeke  it  is  written  of 
 mey  1  dcltght  to  doe  thy  will,  Ο  my  God:  yeathy  Law  Is  in 
 themidflofmy  heart.  Where  he  holy  Ghoftalludethto 
 the  forme  which  was  under  the  Law,  they  wrote  upon 
 parchment  and  rowled  it  up  upon  apeeceofwood,  or 
 upon  a  reede  Luc.  4.  ju.«7o£t  7*  βιβ^ον  Bee  rowled  up  the 
 booke;  as  if  he  would  fay,Thy  Law  Ο  Lord  is  not  written 
 upon  the  rowle  and  wrapped  up  that  way,  but  it  is  writ- 
 ten inthe  midft  of  my  heart. 
 
 Whether  were  thefe  two  Tables  written  on  both  the 
 fic'es,or  were  they  written  upon  one  fide  onely;becaufe, 
 theText  faith  they  were  written  \mizeumize^\  on  both 
 thefidcs^ontheonefide^andontheother  Exod.  22.* 5. The 
 Seventy  reade  it,  Bine  dr  hinc  erant  fcripta,  they  wire 
 written  on  both  fides. 
 
 They  were  written  on  both  the  fides,that  is, they  were 
 written  in  both  the  Tables;  but  they  were  not  written, 
 astherowles  were  written,  both  within  and  without; 
 Ztch,  5.3.  Thecurfe of  theTheefe upon  the onefide,and 
 the  curfet)f the  Swearer  upon  the  other {xa^mizeumize: 
 it  was  written  on  both  the  fides,  that  they  might  reade  it 
 both  before  and  behind. 
 
 They  had  two  forts  of  writings,  firft,  that  which  the 
 Hebrews  call  [Gnalpanim]  infacie±thc  other  in  tergo.  τ  he 
 Creckes  had  riyy&**  rowles,  which  were  written  upon 
 the  one  fide  onely,  and  ™&rye<*<z  towles  which  were 
 written  both  within  and  without.  I  he  Tables x  were 
 -*  written  upon  the  one  fide,  but  the  rowle  of 
 Gods  judgement  JBzek.  2.  10  ,  was  n,&ty&aap  and  it 
 hadwritteninit  Lamentations  and  mourning  and  woe.  co 
 the  flying,  rowle  of  thecurfe  of  God  Zach.  5. 5.  had  the 
 
 curfes 
 
The  Preface  of  the  L**> . 
 
 curfes  written  both  within  and  without,  and  the  Lord 
 wrote  this  way  onely  to  the  wicked  j  but  the  Law  was 
 given  not  as  a  curfe  butasa  diredtionto  Gods  Children, 
 and  therefore  it  was  written  but  upon  the  one  fide  of  the 
 Tables. 
 
 Laftly,  this  writing  tooke  up  the  whole  Tables,  to 
 fignifie,that  there  was  no  blanke  left  for  man  to  adde  any 
 thing  to  this  Law.Ptttf.4.2.  Ύ e  fhall  not  adde  to  the  Word 
 which  l  command  you,  neither  fhall  ye  dmtnijh  oughtfrom 
 it. 
 
 Theconclufionofthisis,  this  law  was  written  upon 
 Tables  offtone  and  they  were  broken,  to  fignifie,  that 
 webreake  this  firft  Covenant:  but  in  the  New  cove- 
 nant when  he  giveth  us  hems  $fflejb  ier.  3 1 .  -$$.  and  fhall 
 betroth  m 'to himfelfe  for  ever  in  judgement  riehtcoufneffe 
 and  in  loving  kindneffe^  Hof.2. 19,  Then  we  (hall  not  fall 
 away  from  the  covenant  againc. 
 
 CHAP.  IIII. 
 
 The  Preface  of  the  L<M>. 
 Exod.  20.2. 1  am  the  Lord  thy  God^  &c, 
 
 Τ  He  Lord,  Exod.  34.  %%  .write  upon  the  Tables  the 
 Words  of  the  Covenant,  the  ten  Commandements.  Here 
 it  is  expreffcly  faid,  that  there  are  ten  Commandements; 
 but  men  have  erred  fundry  wayes  in  dividing  thefe 
 Commandcments,  for  fomeofthe  Iewes  make  the  firft 
 and  fecond  but  one  Commandement,  yet  to  make  up 
 the  number  often,  they  made  this  the  firft  Command- 
 ment^ lam  the  Lord  thy  God  c^c.  and  they  fay,  thisrauft 
 ofneceffitybeprefuppofed,  To  beleeve  that  there  is  a 
 
 Ddd  God 
 
 l9 
 
 When  the  Lord  it  {aid 
 tovr.ite^icwritcth 
 upon  both  fides  to  ;he 
 wicked, bu:  upon  ooe 
 fide  te  the  godly. 
 
 Nobtenkeleft  formal 
 to  adde  auy  thing  to  che 
 Law 
 
 \ 
 
 C*nclftf\on\ 
 
 Some  irre  in  dividing  ■ 
 (he  Commandcmcnrs,: 
 
2ο 
 
 «ΜΙ  ,'.•'>■    ,'       »»   ■ ' » -       " γ-  ■-■■■■  -  --     --■" 1 
 
 JnExpofition  of  tht  Morall  Law. 
 
 Lib. 
 
 I• 
 
 Simile» 
 
 TiielfraelkfsbeTeeved 
 inGodUfjfctheyre* 
 ccivcdthe»w• 
 
 Tfee  Lord  tna<$e  an  in- 
 timation to  ttoiin 
 thefe  words*      * 
 
 The  tight  cxpofition  of 
 thewerd*». 
 
 Thefcwore!$arew>ta. 
 Commaademcnt  but  a 
 Prefect* 
 
 God  who  commanded!}  and  they  hold,  that  in  this 
 Comtnandcment  the  Lord  bindeth  them  to  beleeve  in 
 him.They  cleare  the  matter  by  this  comparifon.If  aKing 
 ihould  cometo  a  people  whqm  they  know  not,  and  hee 
 were  to  give  them  Lawes,  it  were  neceiTary  firft  that 
 they  ihould  know  him  to*bea  King;  and  what  right  hee 
 had  over  them  to  give  them  Lawes  .•  So  when  God 
 faythj  l^am  the  Lordyour.God,  it  is  as  much  as  if  hee 
 fljould  fay,  receive  me  for  your  King,and  fubmit  you  to 
 myTawes.  TBut  this  ihould  not  induce  us  to  thinke,  that 
 thejfe  words  are  a  commahd  foi*  the  Ifraelitis  before  they 
 came  to  receive  the  Law,  they  beleeved  in  him,  Exod.^. 
 31.andfW.14.  3i,afterthat  they  hadpaifed  the  red 
 tez^They.beleevedin  God  and  in  Mops.  They  beleeved  in 
 God  already,  and  thereforethey  needed  not  a  new  pre- 
 cept to  be  given  them  that  they  ihould  beleeve,  but  that 
 wasprefuppofed$forifthey  had  not  firft  beleeved,  he 
 ihould  not  have  given  them  thefe  Lawes,  and  they  pro- 
 mifed  that  when  he  was  about  to  give  them  the  Law, 
 that  all  things  the  Lord  would  bid  them  doe,  that  they 
 would  doeExod.  ip*  8•  In  thefe  words  then,  Iamthe 
 Lordthy  God,  there  is  nothing  commanded,  but  onely 
 an  intimation  made  to  them  who  it  is  that  fpeaketh  to 
 them,  to  wit,  the  LordGcd. 
 
 Allthe  Commandements  are  fetdowne  by  way  of 
 precept, Thou  β)  alt  not  commit  /tdultery^nd^Thoufhalt  not 
 fleale.ThefcwovdsExodiZq.  28.  God  wrote  in  Tables  the 
 ten  words  oft  he  Covenant,  ihould  not  be  translated  here, 
 Hevprote  ten  Sentences:  as  itfftf.a  j.24•  Iwillaskeyottone 
 wordithzuSjOne  Sentence,  or  one  guepon:.  butitistaken 
 hereJroftntentU  frdcipient  e£or  acommanding  Sentence 
 zsEfih.j.  ιοΛ  TheQucenerefhfidtocomeatthewordofthe 
 Kingjhzt  is  at  the  commandement  of  the  King.  S  ο  2λ?- 
 cal&gm  is  called  ΙΛ>λί  by  the  Apoftle,  a  command:  ten 
 wordsy  that  i%  ten  commands .  Thefe  words  then  arc  not 
 
 a 
 
The  Preface  of  the  LtM> 
 
 n 
 
 Eoere  things  robe 
 marked  in  the  name 
 lebo>4. 
 
 a  command,but  a  preface  to  the  commands  jbecaufe  they 
 are  not  fet  downe  by  way  of  precept  as  the  reft  of  the 
 Commandements. 
 
 In  this  preface  we  have  t<*confider  what  iscraVcd  of 
 us  ί  fecondly  who  craveth  it  of  us?  Firft,  what  is  craved; 
 Obedience,that  they  (hould  hearken,  for  obedience  be- 
 ginnethattheeare,i'/tf^  Lord^  for  thy  Servant  heareth 
 ι  Sam.$.  10.  Secondly  who  craveth  this  attention ?  it 
 is  lehova^  the  great  and  mighty  God . 
 
 There  are  foure  things  to  bee  marked  in  this  name  U~ 
 hova^t^  that  God  revealed  not  himfelfe  to  any,  by 
 his  name lehova.  untill  Mofes  time,  Exod.  6.  3.  I  was 
 knowfie  before  to  be  fiaddai,  and  Imanifcfted  my  felfc 
 tothePatriarchesby  Adonat^  and  Elohim  \  but  Imani- 
 feftednot.myfelfe,bymyname  Iehova^  which  fignifu 
 €th  my  eiTence  ,  untill  I  revealed  my  felfe  unto  thee, 
 UMofes. 
 
 But  his  name  lehova  was  knowne  before  tMofes  time, 
 Gen.  4*2  6.  in  cos  ft  um  efi  nomen  lehova  invocari,  then  began 
 men  to  call  ufon  the  name  ofthe  Lord.  SoGen.  1 5.8. 
 
 The  Fathers  who  lived  before  Mofes  time,  called  him 
 not  lehova^  but  Elohim  or  i^donaifaux.  Mofcsywho  wrote 
 thehiftory  oiGenefis^  after  that  this  namewas  revealed 
 unto  him,  he  ufed  this  word,  fehova,' inthe  hiftoryof 
 Genefis.  CMofes  doth  not  fet  downe  herethewords  of 
 the  Patriarches,but  the  fenfe  of  their  words:  they  called 
 him  Elohim  and  ^Adonai^  but  tjM  ofes  called  him  lehoval 
 This  name  was  ?<•//' before.•,  a  hid  name,  admirable,  or 
 fecrct.Peloniahwtr,  isanameinthe  Scriptures,  which 
 is  not  expreifed  butunderftood;  as  Ruth  .1.  So  in  the 
 Gofpell•,  T*  fh  all  goe  unto  what  fb all  I  call  him  his  houfe. 
 Mat*  26.18.  and  oiPelonialmom,  is  made  Palmoni^  Dan. 
 8.  13.  which  the  Seventy  tranflate  ψ$&  for  it  is  a 
 hid  name  of  reverence,which  is  communicated  to  none• 
 When  Mamah  asked  the  Angell  what  his  name  was, 
 
 Otytt. 
 
 The  Lord  revealed  not 
 himfdfe  by  his  name 
 reh^at  until!  he  revea- 
 led himfelfe  to  Μοβ/, 
 >S3 
 
 Ddd 
 
 he 
 
22- 
 
 The  Heathen  had  Come 
 daiice  footfteps  of  the 
 name  lekp$a• 
 
 Snndrycaufowhkb 
 wake  iDtn  conceale 
 thcir  names• 
 
 Why  the  Lord  kept  up 
 his  name  lehoV*  f  om 
 the  Patriarchs  folong. 
 
 God  iscppoHteto'man 
 by  wsy  of  iomradifti- 
 
 Jn  Expofition  of  the  Morall  Law*  Li  b.  ι  Λ 
 
 he  anfwercd  my  name  is  Pelt,  admirable  orfecret  Iudgcs 
 13.18.  Τ  he  heathen  had  fomedarke  footefteps  of  this 
 admirable  and  fecret  name;  for  upon  the  gate  of  the 
 Temple  of  Minerva  which  was  called  Sai,  they  had  this 
 infeription  written:  Egofumomne  quodtxtitityeft^&  erit\ 
 meumque  peflum  nemo  adhuc  mortalium  detcxit^  that  is, 
 lam  all  that  hath  beeneorihall  be^and  no  man  as  yet 
 hathdifcoveredmy  veile.  And  they  prayed  that  their 
 goddefle  would  unvaile  her  felfe  unto  them,  that  they 
 might  underftand  fomething  of  her  great  majefty.  It 
 was  not  for  the  benefit  of  the  Church  to  know  the  An- 
 gels namej  and  therefore  he  concealed  it. 
 
 Therearemany  caufes  wherefore  men  concealctheir 
 names;  fometimes  feare,  fometimes  ihame,  fometimes 
 deceit,  fometimes  wifedome,  fometimes  chanty  and 
 humility  make$  them  to  conceale  their  names.  When 
 Paul  wrote  his  Epiftle  to  the  Hebrews,  wife  dome  made 
 him  to  conceale  his  name,  for  he  becomming  now  of  a 
 lew,  a  Chriftian,  his  Epiftle  would  have  had  the  leife 
 credit  with  the  I  ewes;  and  there  fore  hee  concealeth  his 
 name  .The  reafon  why  the  Lord  kept  up  his  name  lehova 
 from  the  Patriarchs  fo  long,  was  his  wifedome;  hut  now 
 when  the  promifes  were  to  be  accompliilied  which  he 
 had  made  before, he  expreflcth  his  name  lehova. 
 
 The fecond  thing  tobeconfidered  in  this  name  is,  that 
 he  is  called  Ehcie^  Ero  qm  ero  J,  am  that  I  am,  Exod.  3  14 . 
 that  is,  whofe  eternity  endureth  for  ever;  and  he  is  called 
 Eheie,  who  was,  is,  andistocome;  for,  the  future  tenfe 
 with  the  Hebrews  comprehendeth  all  the  three  times, 
 paft,  prefent  and  to  come  John  faith  ofthe  beaft,  Rev.  1 7. 
 li .  the  beast  which  was^and  is  not :  the  thing  that  is  paft, 
 is  not  1  and  E&ekiel.  2^.1?.  thoujhalt  be  no  more^  when  a 
 manis  dead  he  was;and  is  no  more. God  is  onely  immor- 
 tality, kcis 4 Ipha and  ο mega^  and  heisoppofitetoman 
 by  way  of  contradiftion,which  is  ihegreateft  contrarity  j 
 
The  'Preface  of  the  Law. 
 
 *3 
 
 that  is,  I>  cm  e&y  homo  no  η  <r#,  he  is  a  G  od  and  not  a  man, 
 >{obn  expreifing  this  name  Ebeiey  exprefleth  it  thus 
 i  .?;•  bh^o  λόχους®-,  Revel,  ϊ.  8.  fctting  them  downe  as 
 nounes;and  he  would  rather  commit  afoloecifme'in  the 
 Greeketongue,thennottoexpreiTe  the  name  lehovaby 
 them,  for  by  nature  they  are  participles,  they  ihould  not 
 be  taken  materially  here  ^  Sn  but  as  participles,  and  they 
 fhould  be  declined  i~*  τΐΐντ©-.  buttoexprefleu^/Vand 
 M<?w,  he  calleth  them*  gt  g  ό  J^&c. 
 
 The  third  thing  to  be  obferved  in  this  name  is,  that 
 fometimes  the  letter  iWand  no  more  of  the  name  Itho- 
 va}  is  added  to  words:  example  lenas.  ι.  9  .  lamanHe- 
 brew^andlfearethtLord  God^it  is  in  the  originall  Gmbbri 
 anochii  as  if  he  iliould  fay,  I  am  an  Hebrew  of  lehova,  or 
 belonging  to  him,  the  letter /^is  an  Affxum  here,  and 
 the  fenterxe  would  be  perfe&  without  v^Gnebher  anocbQ 
 but  this  /Padded  to  it,carrieth  this  fenfe,/"  am  an  Hebrew 
 belonging  to  lehova. 
 
 The  fourth  thing  to  bee  obferved  in  the  name 
 lefovt,  is  this,  that  his  other  attributes,  Adonai^ 
 and  Elohimy  are  given  to  creatures,  as  to  Angels  and  to 
 men;  but  this  name  ιώονα  is  never  given  to  any  crca* 
 ture. 
 
 The  laft  thing  to  be  obferved  in  this  name,  is  this,  that 
 it  is  never  pronounced,  nor  written  with  the  owne  vow- 
 els of  it;  but  cither  with  the  vowels  of  Elobim ,  or  Ado* 
 nai9  and  the  Seventy  tranflate  it  alwayes  *•/«©-,  and  the 
 Iewescall  it  ii^jhtoiMtgh&ile^  ^yicv^ndicibile^and 
 aphid•  ineloquibile. 
 
 I  am  the  Lor  Ί  thy  God.  To  be  their  God  includeth 
 three  fpeciall  bleifinos  ink.  Firft ,  remiffion  offinnes.Se- 
 condlythe  refurreotion  of  the  body:  and  thirdly  life 
 evet  lading. 
 
 Firft  it  includeth  in  it  remiffion  offinnes,and  it  is  con- 
 cluded thus. 
 
 Ddd  ζ  They 
 
 Tfce  letter  lad  aided  to 
 ibtne  words  for  the 
 whole  name  Ichtva. 
 
 *ai3«  nay 
 >3ΰ«  nay 
 
 The  name  IchotA  is  gis 
 ven  to  no  creature,asthe 
 reft  of  Godj attributes 
 are. 
 
 Tne  name  TefofrA  η  ties 
 verpronouaced  Yfithit 
 ownevovyejs. 
 
 Ofthis  tee  more  Com 
 mandcmenc.j  .ci-ap.|. 
 
 Tnepre/aeeinelu^m 
 in  it  reaiiifroT  of  finncs 
 therefurre&ioriaiid 
 Iifeererlail-ir^f 
 
14 
 
 ■  ■  ■ -      —  ι  ι         k 
 
 An  Expofithnoftbe MortttLaw.         Lib.  i.l 
 
 An  arguffiint  to  con- 
 vince the  Sadduces, 
 who  denied  all, the 
 Scriptm\rs,except  the 
 ίϊνς  bo  ekes  of  Mejet* 
 
 .Objefi 
 
 tAnf\ 
 
 They  arc  blefTed,who  have  God  to  be  their  God. 
 
 They  who  have  their  finnes  remitted  are  bleifed. 
 
 Therefore,  they  who  have  their  finnes  remitted,  have 
 God  to  be  their  God. 
 
 Secondly,  the  refurre&ion  of  the  body  is  contained 
 within  this  preface/ am  theLordthjGod  $  as  Chriftpro- 
 veth  againft  the  Sadduces^  I  am  the  God  of Abraham^  and 
 the  God  of  Ifaac^and  the  Godoflacob^  God  is  not  the  Godof 
 \  the  dead,  but  of  the  livings  that  is,  of  thofe  who  Jive  to 
 God,  although  their  bodies  be  in  the  grave:  To  prove 
 the  refurre#ion  out  of  this  place,  fome  frame  the  argu- 
 ment after  this  manner. 
 
 They  who  live  in  their  foules  after  their  bodies  are 
 dead,muft  rife  againe  in  their  bodies ; 
 
 "Rut  Abraham,  ifaac,  and  Iacob^  live  in  their foujes,  al- 
 though their  bodies  be  dead ; 
 
 Therefore,  their  bodies  muft  rife  againe. 
 
 But  this  argument,  although  it  hold  well  enough  a- 
 gainft  thofe  who  hold  the  immortality  of  the  foule,  yet 
 it  proveth  not  againft  the  S adduces  who  deny  the  immor- 
 tality of  the  foule  >  but  to  fit  the  argument  againft  the 
 Sadduces,  and  thofe  who  deny  the  Immortality  of  the 
 foule ;  it  muft  be  framed  thus. 
 
 They  who  have  God,  tobctlieirGod^  muft  live  a- 
 gainei 
 But  A bramj faac, and  74^,  have  God,to  be  their  God: 
 Therefore,  they  nruft  live  againe. 
 This  argument  Will  hold  againft  the  Sadduces  who  ad- 
 mitted the  five  bookes  of  Mofess  and  granted  that  God 
 made  a  covenant  with  Abraham,  Ifaac^  malacob. 
 
 But  the  Sadduces  might  have  faid,that  God  might  have 
 beene  their  God  while  they  were  living,  and  now  ceiafed 
 to  be  their  God  when  they  were  dead. 
 
 The  covenant  is  pronouncedin  the  prefent  time.;  \yJ 
 ίψι  / am  their Cod7 and not3  I  was  their  God;  for  al- 
 though 
 
The  Preface  of  the  L  aw. 
 
 *y 
 
 though  the  word  Sumbc  not  expreiTed  in  the  covenant,  ι 
 yetitistobeunderftoodafter  \_Ani  ]  according  to  the  I 
 manner  of  the  Hebrewes. 
 
 He  might  have  becne  the  God  of  their  foules,although 
 not  of  their  bodies. 
 
 The  S  adduces  could  not  frame  this  anfwerc,  who  de- 
 nied the  immortality  of  the  foule.  Secondly,  the  Text 
 faith,  1  am  the  God  of  Abraham^  that  is,of  whole  Abraham-^ 
 For  when  any  thing  is  attributed  or  aft  rioted  to  a  part, 
 the  Whole  is  prefuppofed  firft.  Example,  the  blacke- 
 Moore  is  white  in  his  teeth,  then  the  Moore  muft  firft 
 exift  who  hath  the  white  teeth  5  So  if  the  whole  exift 
 not,  In  potentia  at  leaft,  then  this  limitation  cannot  be 
 made  to  theioule,  that  he  might  be  the  God  of  Abra- 
 hams foule  ^  as  though  the  body  never  were  to  rife  a- 
 gaine :  and  if  their  bodies  were  not  to  rife  againe,  how 
 could  hee  be  called  the  God  of  their  bodies  *  or  why 
 commanded  hee  their  bodies  to  bee  circumcifed  and 
 madethem  Temples  ofthejgoly  GTioft,  if  hee  had  not 
 beene minded  to  raife  them  againe?  To  Itve  thzn^  muft 
 be  underftood  here  firft  of  the  foule,  living  a&ually,  and 
 of  the  body,  living  potentially,  which  by  the  power 
 of  God  fhall  be  raifed  againe ,  and  it  is  faidein  this  fenfe, 
 Mark .5.39.  She  is  not  dead  but  alive.  How  was  ihee  li. 
 ving?  by  the  power  ofGod,who  was  able  to  raife  her 
 againe:  and  therfore  the  Hebrews  cal  the  Church-yard, 
 Domum  viventium,  The  houfe  of  the  Living,  becaufe 
 the  bodies  lived  to  God  all  this  time.  Thelewesthem- 
 felvesbcleevetherefurre&ion-Epv  26. 19.  \Nebhclathi 
 jeknmun^]Cavader  mcum  refurgent  thai is,I  beleeve  that 
 ι  my  body  fhall  rife  againe  and  others  with  me,  fo,  lohn 
 
 11.24./  know  that  he  β  ail  rife  againe  in  the  refurrefiion  at 
 
 the  la  β  day* 
 Thirdly,this  preface  coiitaineth  in  it  life  eternall,  Heb. 
 
 11.16.  God.  is  not  afhamedtobe  caHed their  God  and 
 
 When  any  thing  13  at- 
 tributed to  the  part,  the 
 whole  is  &iitundet£  * 
 food» 
 
 Ddd 
 
 he 
 
 The  Churchyard  if 
 called  the  hwife  of  the 
 living* 
 
 t«v•  >rhx 
 
Hcb.tutS* 
 
 The  comforts  in  divi- 
 nity ftandieth  in  thefe 
 poiToisive  promiii», 
 mhne>tbine$*9U 
 
 Hn*A  T*n 
 
 rtimu 
 
 Thouartmmejthisis 
 the  /umm  e  of  th;  whole 
 covenant* 
 
 Hypoerjtescaiinet 
 (j  make  particular apPiS* 
 ^f"  cation  ο  fQod,norhi§ 
 
 I  » promifes  to7hci*feJ?ts« 
 
 An  Expofition oftheMoraBLawi  Lib.  i.| 
 
 tehath  prepared* for  them  a  Citty  to  come,  it  is  conclu- 
 ded thus. 
 
 If  their  God  had  not  prepared  for  them  a  City  to  come, 
 he  might  havebeene  aihamed; 
 
 But  their  God  cannot  be  aihamed  :* 
 
 Therefore  their  God  hath  prepared  for-  them  a  Citty 
 to  come. 
 
 lam  the  Lord  thy  God>  here  he  teacheth  them,  the  ap- 
 plication of  all  the  promifes  of  Salvation  to  themfelves. 
 Heb.  11.13*  the  faithfuliembraccd  the  promifes  and  kifled 
 them,  this  was  their  particular  application  of  the  pro- 
 mifes. Τ  he  Schoolemen  fay  well,  that  all  the  comfort  in 
 divinity  lyeth  in  thefe  poffeflive  pronounes  mine7  thine, 
 andtfwV,  aSaviouris  borne  to  you,  Luc.  2.1 1.  So  Paul 
 who hath  given  him felfe  for us  Tit.  2.14.  And  the  com- 
 fortable promifes  of  the  Gofpell,is  Ε  fay  43  .i.£Liatta^ 
 tumihi, thou  art  mine,  which  is  max•*»,  aftiort  ientence, 
 but  comprehending  all  the  promifes  of  Salvation  in  kj 
 when  God  faith  thou  art  mine^nd  our  hearts  can  anfwere 
 himagaincWe  are  thine,  This  is  a  happy  meeting:  the 
 Iewes  ufed  to  write  thefe  two  ihort  words  \_Li  atta\  the 
 fumme  of  the  whole  covenant,  as  a  Motto  upon  their 
 rings,  and  about  their  gates.•  Mine  and  thine  are  words  of 
 love.  2  King  20.  32.  Ahabfaidto  Benhadad  he  is  my  bro, 
 */w,then  the  text  faith,^*  men  did  diligent lyobfervewhe- 
 ther  any  thing  would  come  from  him  ('meaning  from  -Ahab) 
 and  they  did  haft  ily  catch  this  wordy  when  he  Jay  d,  He  is  my 
 Brother:  So  when  the  Lord  uttercth  this  word  to  us,/  am 
 your  God,  we  ihould  h&ftily  catch  it,and  lay  hold  upon  it, 
 and  make  particular  application  to  our  felves  of  the  pro- 
 mife :  but  hypocrites  cannot  make  this  particularappli- 
 cation  to  tbeipfelvcs  ofthefc  promifes  of  ialvation$ when 
 the  Lord  offered  a  figne  to  x^ihaz,  Ε  fay  7.  the  Prophet 
 faydiohmatkeafigrieofthcZerdtby  God^but  howan- 
 fwered  the  hypocrite?  Iwi&uttumfttfaL&A,  but  he 
 
 darft 
 
The  Preface  of  the  Lal>. 
 
 *>7 
 
 durft  not  fayj  will  not  tempt  the  Lord  my  God:b\xt  Efiy  can 
 apply  that  to  himfelfe,  will  ye  tempt  the  Lord  my  God^ 
 Efiy  η.  1  $.  Pharaoh  fayd  Exod.  10. 17.  Pray  to  your  God 
 formc^that  he  may  takeaway  this  plague  from  me  :  and  fo 
 Darius  Dan.  6. 20.  calleth  him  Daniels  God,  and  not 
 my  <W,and  fee  how  ftrangely  the  Iewes  (pake  of  Chrifl^ 
 There  is  one  chrifl  who  is  dead  and  rifen  againcyAci.i  5 . 1  p. 
 and  the  Devils  fay,  lefts  thou  fonne  of  the  moft  high  God^ 
 what  have  we  to  doe  with  tbce^Markc  5 .  7• 
 
 How  commeth  it  that  Balaam  that  wizard  maketh  par- 
 ticular application  to  himfelfe,  calling  God  his  God 
 Num.22*  18.  leannotgoe  beyond  the  Word  of  the  Lord  my 
 God. 
 
 Balaam  called  God  his  God,  after  the  manner  of  the 
 HetrufcianSy  taking  him  to  be  that  Hetrufcian  God  who 
 had  informed  his  minde,  and  enlightened  it  at  that  time. 
 
 How  commeth  it  that  Ezekia*  faith  to  Efay,i  King  19. 
 4•  it  may  be  the  Lord  will  heare  all  the  words  of  Rabfbakek^ 
 and  will  reprove  the  words  which  the  Lord  thy  God  hath 
 heard  ? 
 
 He  calleth  him  Ε  [ayes  God,  and  not  his  God,  not  out 
 ofdiftruftas  Pharaoh  and  Nebuchad-nezzar  did,  but 
 onelybecaufe-E/^y  was  their  mouth  tothp  Lord  at  that 
 time,  who  brought  the  anfweres  to  them  from  God. 
 
 The  hft  thing  which  is  contained  in  this  preface,  is, 
 the  reafon  why  they  fhould  obey  him?  becaufe  hee 
 brought  them  out  of  the  Land  of  ^gypt. 
 
 The<:onclufionof  thisis,  Pfal.  n$>.  130•  the  entrance 
 to  thy  words  giveth  light >  and  givetb  underfian'dhg  to  the 
 fmple* 
 
 CHAP. 
 
 £&#* 
 
 Anfiverl 
 How  Bafaatn  called 
 GodhiiGed. 
 
 &**P. 
 
 Anfwi 
 
 ConcTkfiiiu 
 
Ί§~  4η  Eocpdfitim  of  the  Morall  Lam  Command.  j.Lib.  u\ 
 
 Commandement  i. 
 CHAP,  V.  I 
 
 Tliat  there  is  hut  one  God. 
 
 The  firft  atidfecond 
 Commandement.at  e 
 two  diftinct  Gomman- 
 
 dementJc 
 
 TotjowbrforeGod 
 belonged  both  to  the 
 firft  and  fccond  Come 
 mafldewent  in  div«  is 
 reipcct*. 
 
 Exod.  20.3.  7^00  β  alt  have  no  other  Gods  before  me. 
 
 τ 
 
 re/atiV4» 
 
 He  firft  and  the  iecond  Commandement  are  two 
 diftind:  Commandements,  and  not  one,  as  the 
 Church  of  Rome  would  makethem^for  if  they  were  not 
 two  diftindi  Commandements,  then  whatfoever  religi- 
 ous duties  are  required,  and  offences  forbidden  in  Gods 
 Word  elfewhere,  could  not  be  contained  here  under 
 oneofthefe  Commandements :  but  all  religious  duties 
 required  befides  in  any  other  Scripture5can,  and  muft  be 
 contained  in  fome  diftina:  Commandement  pf  the  firft 
 Table,and  there  are  many  religious  adions  commanded 
 which  we  muft  refcrreto  fomegenerall  head,  and  fome 
 diftin&  Commandement  in  the  firft  table, which  cannot 
 be  referred  to  the  firft  or  third  Commandement,  or  to 
 the  fourth,  and  therefore  of  neceflity  they  are  to  be  re- 
 ferred to  thefecond  Commandement, 
 
 Thou  β)  alt  not  bow  down  to  them  nor  worfbiy  them.  Thefe 
 words  belong  both  to  the  firft  and  fecond  Commande- 
 mentindiverfeconfiderations;T0£wthe  body,is  an  ex- 
 crcifc  of  religious  worship  due  to  God,  and  wee 
 muft  not  performe  it  to  any  other  creature.  There  are 
 two  forts  of  bowing  of  thebody,  the  firft  is  an  abfolute 
 bowing  or  terminativa  adoratio,  as  they  call  it,  and  flay- 
 ed in  the  thing,  towhichitis.given;  and  this  isperfor- 
 .  med  when  the  thing  it  felfeis  the  principall  caufe  why 
 the  worfhip  is  given  unto  it•  This  fort  of  worihip  is 
 dueonely  to  God  himfelfe  and  it  belongcth  to  the  firft 
 
 Gammande- 
 
That  there  is  but  one  God. 
 
 Commandement,  although  it  be  an  extcrnall  a&ion  of 
 the  body,  ι  Tim.  2.8.  1  will  therefore  that  men  fray  eve- 
 ry wberc^  lifting  up  holy  hands  without  wrath  and  doub- 
 ting. This  externall  aoHon  of  the  body;  To  lift  up  the 
 lhands^  belongeth  to  the  firft  Commandcment.  The  fe- 
 cond  fort  of  bowing  or  of  bodily  worihipis  that,which 
 we  call  Relativa^quando  non  terminatur  in  creatura,  when 
 it  endeth  not  in  the  creature,  Sedtranftt  inaliudjx  paifeth 
 toanother;  and  this  fort  ofworfhip  is  forbidden  in 
 the  fecond  Commandement;  fuch  was  the  worihip 
 which  Cornelim  would  have  given  to  Peter  \^4cJ.  10,2  5. 
 and  which  lohn  would  have  given  to  the  Angell  Rcvela. 
 19.10. 
 
 Secondly,  others  diftinguifh  thefirft  and  the  fecond 
 Commandcment  this  way  ;  that  all  inward  worihip 
 is  commanded  in  thefirft  commandement,  and  all  out- 
 ward worihip,  in  the  fecond;  but  neither  all,  nor  onely, 
 inward  worihip  isc©mmandedin  thefirft  Commandc- 
 ment, as  to  bow  the  knee  before  God  tcrminative  ejr 
 abfolutc,  is  judged  a  part  of  the  worihip  of  God  in 
 thefirft  Commandemcr.t;  foboth  the  outward  and  in- 
 ward relative  worihip  are  condemned  in  the  fecond 
 Commandement.  When  a  man  carrieth  any  religious 
 and  reverent  refpedl  to  worihip  before  the  creature, 
 this  is  condemned  in  the  fecond  Comandement,  as  when 
 the  Phil/βίλ  e:  would  not  tread  upon  the  threihold  where 
 Dagon  broke  his  necke  1  Sam*  5.5. 
 
 Thirdly,  when  falfe  worihip  is  given  to  the  falfe  God, 
 they  make  that  a  breach  of  the  fecond  Commandement, 
 and  when  true  worihip  is  given  to  the  true  God,  they 
 fay  this  is  commanded  in  thefirft  Commandement;  but 
 this  diftiniHon  holdcth  not,^  for  when  a  man  woribip- 
 eth  a  falfe  God,  by  falfe  meanes;  as  when  a  Covetous 
 mav;makethagod  of  his  money ,  it  is  a  breach  of  the 
 firft  Corainandemenr,  and  not  the  fecond;  but  when 
 
 he 
 
 9*4 
 
 Adomu  rcUtM)  jmd. 
 
 Neither  alitor  Gael? 
 inward  worflii-, is 
 commanded  in  ihc  fi?i& 
 Tabic,  .       ς 
 
3  θ 
 
 Towbrfr.ipgods 
 whom  their  F  athers 
 knew  not,a  gteac  finne , 
 
 '»*■*» 
 
 The  gtwrf  hatred  ef 
 Goi  againft  Idolat7- 
 
 /in  Exptfition  of  the  Morall  Law•  Command,  ι.  Lib.  fij 
 
 hegoethabouttoworfhipany  creature  for  Gods  caufe 
 outwardly  in  aft>  this  relative  worihip  is  condemned  in 
 thefccond  Commandement. 
 
 Tejhallhaveno  other  Godsbefore  me :  thefewords  are 
 not  rightly  tranuated^cfiall  not  make  [Pcrcgrinos  deos^\ 
 firangcgods;  he  forbiddeth  not  only  deos gentium  jnhich 
 are  dij  fcrcgrlw^bxxt  thou  (halt  make  to  thy  felfe  no  gods, 
 although  thou  never  learne  of  another;  people  to  make 
 them.  And  this  word  i^Achar  in  other  places  of  the 
 Scripture,  is  expounded  by  thefe  two  words,  Necar 
 and  Zarfo  that  he  forbiddeth  to  have  any  God  but  him• 
 felfe. 
 
 It  is  great  Idolatry  to  worihip  the  Gods  of  other  peo- 
 ple, being  deceived  by  them  ;  as  the  heart  of  Salomon 
 was  drawne  to  woiihippe  ftrange  gods  by  the  exam- 
 ple of  his  Wives :  It  is  greater  Idolatry  when  they  make 
 choife  to  worihip  them,  not  being  compelled  for  fcare, 
 as  they  would  have  driven  Ό  avid  to  doe,  ι  Samuel  %6. 
 19.  thus  did  Amaziah  willingly  worihippe  the  Gods 
 of  the  Ε domitei  after  that  bee  had  overcome  them,  2 
 Chron.25.14.  But  a  higher  fort  of  Idolatry,  is  to  wor- 
 ihippe  gods  whom  their  Fathers  knew  not.  Ό  cut,  3  2.17. 
 this  was  a  greater  fin  than  to  worihip  the  Gods  of  their 
 Fathers. 
 
 Before  me,  in  the  Hebrew  it  is,£  Gnal  Panai"]vjhich  may 
 be  expounded  in  my  place  $  as  Deut.  21.16  .be  may  not  make 
 ihefonne  oft  he  beloved frfi  home,  \jgnalPene^\  in  place  of 
 thefon  of  the  hatedwoman.Ox,[_gnalPanai^\idefi  e  regicne 
 mei^yc  ihall  not  bring  in  the  Harlot  in  my  fight. 
 
 BeforemCy  God  is  a  jealous  God.  Who  will  not  fuffer 
 Idolum  Zelotypi*,  the  Image  of  Ieloufic  to  be  fet  up  before 
 him.  Ezcck.S.j.  hee  who  would  not  fuffera  ftranger 
 to  enter  into  the  Temple,  how  can  hee  fuffer  an  ^mage, 
 to  be  fet  up  before  him  <  hee  who  would  not  fuffer  the• 
 Arke,  and  Dagon  to  ftand  together  in  the  Temple  of 
 
 the 
 
That  there  is  but  one  God. 
 
 3* 
 
 the  Ph/liflins;  how  can  he  fuffer  an  I  doll  to  be  fet  up  be- 
 fide  himfelfe  in  his  owne  Temple?  What  boldneife  was 
 itinthcIewes5tofetupthe  Idollin  mount  Olevit,cven 
 in  the  light  of  the  Lord,  for  he  never  looked  out  of  the 
 San&uary,  but  he  law  that  vile  hill  of  abhominations  .• 
 therefore  he  calleth  it  not,  \_Har  hamifbha~\  Mons  unttto- 
 nis,but[_Har hammafhhith^  Mons  corrupt  onis^  The  Hill 
 of  corruption,  2  King  23.  13.  And  they  came  neerer  with 
 their  Idols  to  fet  them  up  before  the  Lord  Ez,ek.$. 
 5.  Northward  at  the  gate  of  the^yiltar,  this  Image  ofle- 
 loufie  in  the  entry  was  fet  up.  This  was  the  outmoft 
 gate  in  the  court  of  the  gentiles.  And  yet  neerer ,  in 
 Ga&ophylaa is, in  the  Chambers  that  wrere  next  the  Tem- 
 ple. V\  hen  the  Ρ  rophet  digged  a  hole  through  the  wall 
 he  faw  them  worshipping  creeping  things  and  abhominable 
 beaflsverfe  jo.  Ana  yet  neerer  even  at  the  North  gate 
 of  the  Lords  houfe  at  the  entry  of  the  Court  of  the 
 Pricfts,there  they  fet  up  the  filthy  god  Tammuz.  And  yet 
 theycomeneerer  which  was  a  greater  abhomination, 
 *At  the  doore  of  the  Temple  of  the  Lordy  betwixt  the  Porch 
 and  the  filter,  were five  and  twenty  men  with  their  baches 
 towards  the  Lord,  and  their  faces  towards  the  Eafi,  and 
 they  Wire  worfkipping  the  Sunne.  When  they  came  to 
 worlbip  before  the  Lord  they  turned  their  faces  to- 
 wards the  Arke^which  was  in  the  Weft  end  of  the  Tem- 
 ple, and  when  they  came  out  of  the  Tempfe,  they  re- 
 turned not  that  way,  by  which  they  entredin;  as  when 
 they  came  in  at  the  Eaft  gate,they  went  out  at  the  North 
 or  North-  eaft  gate,but  they  went  not  out  at  the  Eaft  gate 
 becaufe  then  they  fhouldhave  turned  their  backes  upon 
 the  Lord. If  they  might  not  turne  their  backes  upon  him$: 
 ferreleffc  might  they  turne  their  hearts  from;  him 5 
 Sec  Ε  fay.  τ.4. 
 
 Υ  eft  all  have  no  other  Gods,  Acherim,  Strange  Godsfo  it- 
 is  called  ft  range  jfo.  Nnm.i .  3 .  andfirange  incenfe Exod.. 
 
 p-tnwon  "\tj 
 
 MonsuMonuf 
 nt^E  unftusiilt, 
 
 rvnteon  nn 
 
 I      S     -    - 
 
 Mons  ccrruptionUa 
 
 Thtii  ols  I»  Exjekjeh 
 <3ayes,werc  broughs 
 merer  and  neerer,untill 
 at  Jail  they  were 
 brought  within  *hf 
 Temple. 
 
 When  the  people  of 
 God  vvornupperijthey 
 turned  thdr  races  toe 
 ward  the  Arke, 
 
 They  went  not  out  of 
 the  Temple  by  the 
 doore  at  wkrchtfiej 
 entredin» 
 
 Din»• 
 
-  ■■!-     KS 
 
 •Χ 
 
 I 
 
 To  have  another  God 
 
 istohaytfaftrange 
 
 G9i. 
 
 \ 
 
 Many  have  not'God  to 
 be  their  God. 
 
 nam 
 
 Τ     τ    * 
 
 Theeftateoftfeeiewei 
 when  they  were  the 
 people  of  G oil, 
 
 The  Samaritans  rt  ligic 
 on  contrary  to  the    ι 
 Iewes  in  their  firft  I 
 eftate. 
 
 .  FnSt 
 
 zirc  Expofition  of  the  MonllLaw.  Comman,  ι ,  Lib. 
 
 %o.9.and  Levit.io. l. So  alienareferetrorfxmy  is  to  goe 
 Backeward  from  the  true  GodyEfay  1.4.  In  worihip,if  we 
 refpeft  either  the  objeft,  or  the  manner  of  the  worihip, 
 to  have  another  god,  is  to  have  a  falfegod.  fo  Galat.  1,8, 
 9.  sAnotherGofycl,  is  a  contrary  Gofpel,  and  Bifparata 
 pint  cent r aria  in  cultu  divm  0,  ubi  cfl  alius  &  alius  non  est 
 unus  cultus-,  therefore  aflrange  Godyis  put  here  for  a  falfe 
 god. 
 
 We  may  take  up  this  Commandementinthefe  propo- 
 fitions.  Firft,yelhallhaveaGod.  Secondly,  yeefhall 
 have  me  for  your  God.Thirdiy,yeihallhave  meeonely 
 for  your  God. 
 
 Firft,  yeihall  have  a  God.  The  moft  people  of  the 
 World  have  not  God  for  their  God  5  there  were  and  are 
 three  religions  in  the  world,  firft  ludaifme,  fecondly 
 Chriftianity,and  thirdly  Paganifme. 
 
 ludaifme  is  confidered  in  a  threefold  eftate,flrft  when 
 they  \vere£Gnammi*']  UWy  people,  fecondly  when  they 
 were  £  Lo  gnammi^Not  my  people3^nd  thirdly  when  they 
 ihall  bc^Ru/jljama,  ]  to  bcpittiedHefe.i. 
 
 In  the  firft  eftate,when  they  \vccc[_gnammi,  ~]  My  peo* 
 p/^thenthey  worfbipped  the  true  God,  they  waited  for 
 falvationin  Chrift  to  come,  and  they  were  diftinguiihed 
 from  other  people  by  the  badge  of  circumcifionf,  then 
 the  Profelyteofthe  Gentiles  was  numbered  with  them, 
 and  he  was  called  \J3oigmkkari,~\  Gcntilis fwaamc stalls, 
 when  he  had  embraced  the  Articles  of  the  faith.  Thoie 
 whowereoppofiteto  the  people  of  God  in  this  eftate, 
 were  either  thofe  who  mixed  their  religion  with  hea- 
 th eniili  Idolatry,  fuch  were  the  Samaritans :  ofthefe 
 chryfoftome  faid,  ΐμι*\*  μίγήυττ*  to  mixe  th  fe  things  that 
 fhould  not  be  mixed,the  true  worihip  with  the  falfe^and 
 the  Iewes  ftigmatized  (as  it  were  )  the  Samaritan  with 
 thefe  two  letters,  Gnayn  *4/#becaufethey  uiedftrange 
 worihip.  Or,thofewho  fell  away  quite  to  geatilifme, 
 
 fuch 
 
That  there  is  but  one  God. 
 
 3? 
 
 fuchas  was  Rabpake  whom  the  Icwes  hold  generally  to 
 have  bcene  an  apoftate  lew;  and  fuch  a  one  is  called[C0- 
 pher  begmkkar  y~\N  egans fundjwientum• 
 
 In  their  fecondeitate  they  are  [  Lognammi^  ]  Not  my 
 people.  And  they  defpi fed  me  Ε  fay. \.  They  wKom  I  begot 
 and  brought  up,  they  upon  whom  I  bellowed  fo  great 
 priviledges,they  to  whom  1  gave  fo  many  benefits  with 
 out  their  defci  t,  they  whom  /  carried  upon  Eagles  wings , 
 Deut  η.6.  (for  the  Eagle  doth  not  cany  her  young  ones 
 in  her  tallons  as  other  ravenous  fowles  doe,  but  upon  her 
 wings)I  was  betwixt  them  &  all  danger,  I  covered  them 
 in  ^gypt  with  my  win^s,I  carried  them  through  the  de- 
 fertjand  yet  they  have  caft  me  off,  whom  they  ought  to 
 have  worfhippedjthey  havedefpifed  me  in  my  Precepts 
 in  my  Counfels,and  in  my  Ceremonies^in  my  Patriarchs 
 andinmyProphets^inmyludgesand  in  my  Kings,  and 
 laftly  they  have  defpifed  me  in  my  wel-beloved  Sonne, 
 whomlfenttothem.  Sayings  perhaps  they  will  reverence 
 my  Son*  Mat.  21.37.  ^bey  regarded  not  the  rocke  of  their 
 falvation^  but  judged  him,  V  lagued  and fmitten  ofGod^  Ε  fay 
 5  3. 4.  Τ  hey  rejected  me,  whom  I  accounted  only  for  my 
 children,  and  I  accounted  all  other  people  but  dogges 
 inrefpecftofthem,  CMattj.  15.26,  But  they  turning  into 
 dogshaverentme,P/^/.'22.P^/7.2.3.  AndnowtheTurke 
 and  the  lew  are  alike,  he  in  his  OeftderatusMtfias,  his 
 worldly  King,and  the  Turke  in  his  MuhhamadJ\\$Jefide- 
 rabilis  Mabomet^uoxh  circurtKife,the  lews  the  eight  day, 
 the  Turkesthe  eighth  yeare. 
 
 In  theirthirdeftate,  when  they  {hzMbeRuhhama,  they 
 andtheChriftiansihalbe  one,  then  there  jhal be  one \fh ep- 
 heard  andenejheepfold^Joh.  10/26..  And  the  feale  of  the 
 Covenant  {hall  be  baptifme,  as  it  is  to  us  now. 
 
 β  The fecond  religion  ProfeiTed  in  the  World  is  Ohri- 
 ftianity,thofe  have  God  for  their  God,  firft  they  were 
 called  \Noz>erimf±  mz&r&i  and  afterward  their  name 
 
 was 
 
 nplDiBia 
 
 Thegreat  ingratitude 
 of  the  Iewesincafting 
 oflfthe  Lord,who  had 
 done  fuch  great  things 
 foe  them» 
 
 V 
 
 nDD»  dcfidereli'ii. 
 
 -     X 
 
 Thelew«  in  tifeif  third 
 eftactiiha-'lfeeailone 
 With  the  Chriftians. 
 
^ 
 
 aaaw— p^».      ■  in  ι  w  ,i  IiWljh  —  ■■■->  '■  "       ■-—      -■--- =  — ■ — - —  >^**« 
 
 34  An  Expofition  of  the  MorallLau*.  Cowman,  ι .  Lib.  ι . 
 
 How  they  were  galled 
 Chriftwnsatjthl  firft« 
 
 mi  "van  ; 
 
 Some  fall  totally  from 
 Chiiftianity. 
 
 4  r^(f> 
 
 nSD  e^r*. 
 
 HeretickefartaS<Hif- 
 inaticksfalifrom  Chri- 
 ftianity  in  part»     ft 
 
 nffi 
 
 fit» 
 
 Wies» 
 
 was  changed  at  AntiochjxA  they  were  called  Mefichiim 
 ^#.ii.2tf,Andthefealeotthecovenanttothemisbap- 
 tifme.  Oppofitetothefe  arc  Apoftates  who  fall  away 
 from  Chriftianity  $  fucb  aoxie  is  called  £  Η  emir  datb,  ] 
 Mutamfidem,  changing  their  faith  and  religion• 
 
 Thefe  who  fall  from  Chriftianity:  doe  fall  away  ei- 
 ther totally,  or  in  part*  If  they  fall  totally,either  they  fall 
 to  iudaifme,Turcifme,or  Gentilifme. 
 
 Fii  ft,ifthey  fall  to  Iudaifme,then  they  are  called  [co- 
 fharimycdemti  frett Ό ,bought  with  a  price. 
 
 Secondly,  if  they  fall  to  Turcifme,  if  the  Turkesbuy 
 the  Children  of  the  Chriftians,  then  they  are  called 
 CMumlukin,  and  they  circumcife  them  when  they  are 
 eight  yeare  old  randif  they  takethem'aJive  when  they 
 arc  men  of  age,  then  they  muft  renounce  their  Chriftiani- 
 ty,and  they  muft  hy^Non  cfi  Dew^nifidcus  &  MAhumety 
 there  is  no  God  except  God  and  Mahumet  then  they  are 
 circumcifed,  and  callQd^OWttfulwawv^fervati^afiilem 
 Pax. 
 
 Thethird  fortarethefe  who  fal  totally  to  Gentilifme, 
 as  Julian  the  Apoftatc. 
 
 They  who  fall  a  way  in  part  from  Chriftianity,  are  ei- 
 ther Heriticks  or  Schifmatickes,thc  heretickc  finagainft 
 the  truth,  and  thefchifmaticke  againft  the  charity.  Htrc- 
 ttci  in  τ  er  hat  em  j  &  Schtfrn&tici,  in  chant atemrfeccant. 
 
 Thethiid  religion  is  Paganifme,  it  is  called  Ca)aroth, 
 and  in  the  Sy  rian  language  the  Paganes  are  called  Ara- 
 ^^/•C/i/^.ji.S.Thcreafonwhytheyarefocalledjisbe' 
 caufethefirft  Idolaters^mentioned  of,  in  the  Scriptures 
 camefromi^r^jOrSym,  as  Abrahams  Father  was  a 
 Syrian, L  aban  was  zSyrian^Naaman  was  aSjr;an,znd  Ba- 
 laam was  a  Syrian,  Ό  t ut  1 3 .4.  And  they  put  an  ^irarnite 
 for  an  Idolater,  as  an  Arabian  for  a  Theefe,/w.  3.2.  and 
 aChaldcaniora  GenethliackeD^.2.2. 
 Ifall  the  world  were  divided  into  thirty  one  parts, 
 
 there 
 
That  there  is  but  One  God. 
 
 there  will  be  found  nineteene  pares  be  poffefledby  Ido-  J 
 laters,  feven  by  Mahumetans  and  Iewes,  and  but  five  j 
 parts  by  the  Chriftians. 
 
 Nineteene  parts  are  poffeiTed  by  Idolaters:  firft  fome 
 of  Eft-rope  and  thefixt  part  of  ^Africa,  the  moft  part  of 
 Αβα,ζϊ  India,  Calccut,  Cat hay ,  and  Tartar  te,  all  America, 
 except  a  few  drawne  to  Popery,  by  the  Spar/lards. 
 
 The  Mahumetans poiTeife  fixe  parts  of  the  World,  as 
 ts4rabia,Perfia,znda\)zxtof  ^yifia,  as  the  Tar  tares,  and 
 the  fourteenth  part  of  Europe. 
 
 Chriftians  poifeiTe  but  five  parts  of  the  Word,  and 
 there  arethirteenefe&samongftthem,/^//?/,  Grecians, 
 Melchites  or  Syrians,  Indians  or  Chriftians  of  Saint  Tho- 
 mas, Eatt  Indians:  Georgians,  Mufcovitsand  Rufsians, 
 Ncfloria<is,lacobites,Ophits  in  *s£gjpt,  Armenians,  Abifftni 
 and  Afaronits. 
 
 Now  take  the  true  profeffors,  and  feparate  them  from 
 thefe  corrupt  worihippers,  then  feparate  hypocrites 
 from  thefe  true  profefibrs;  and  fowe  ihallfee  how  few 
 there  are,  who  have  God  for  their  God. 
 
 The  conclufion  ofthis  is:  feeing  that  there  are  fo  few, 
 that  have  the  true  God,  to  be  their  God,  let  us  ftudy  to 
 be  of  the  number  of  that  little  flockc,  to  make  the  Lord 
 to  be  our  Godj  and  then  we  fliallbehis  people.  Turkes 
 and  Pagans  deny  the  true  God  inChrift,  heretickes  rob 
 him  of  his  glory  by  their  fuperftition  and  Idolatry,  hy- 
 pocrites and  carnal!  profeffors,  honour  him  with  their  lips 
 but  have  their  heart*  far  re  from  him,  Efiy  29.13.  There- 
 fore let  us  bend  our  felvcs  with  al  our  might  to  maintaine 
 and  advance  Gods  glory  that  it  be  not  troden  under  f  oote 
 ofall. 
 
 Eec 
 
 CHAP. 
 
 35 
 
 / 
 
 Conclufion. 
 
—  — ~— — . , —         >  ■  «««««««Μη,,,., 
 
 j  6         J  η  Expofttion  of  the  Morall  Law.command.  ι ,   Li  b.  ι , 
 
 Reafonswliy  vve  ihould 
 love  God, 
 
 ι      Reafon  \l 
 
 Nothing  can  fill  tH$ 
 heart  but  God• 
 
 Reafon  2. 
 Nothi  g  can  give  reft 
 to  thefoule  but  God. 
 
 CHAP•  VI. 
 
 God  is  tobeloVedVith  all  the  heart. 
 Commandement.  i# 
 
 Dent.%.6.  Thonjhaltlovethe  Lord  thy  GodwithaU  thy 
 keart,&c. 
 
 Τ  His  Commandement  craveth  of  us  that  wee  ihouH 
 have  God  to  bee  our  God.  Firft,  that  wee  Ihould 
 love  him.  Secondly  onely  love  him.  rhirdly,  with  our 
 heart,and  with  all  our  heart .  Fourthlyjtoj>ut  our  truft  in 
 him,and  hope  in  him.  Laitly,to  fearehim. 
 
 Firft  we  muft  love  him,  nothing  can  fill  the  heart  of 
 man  but  God.  Prov.30.  ι  j.  There  are  three  things  which 
 are  not  fatisfied,yca  four  c  that  fay  they  have  not  enough  :  the 
 grave  and  barren  wombe,  the  earth  that  is  not  filled  wish  wa- 
 ter, and  the' fire  that  faith  net,  it  is  enough.  So  nothing 
 can  fill  the  heart  of  man,therc  is  fuch  an  Immenfitic  and 
 emptineife  in  it,  that  nothing  can  fatisfie  it  but  God  him- 
 felfe:  Caft  three  Worlds  into  it,  yet  it  will  never  fay, 
 it  is  enough,  Et  nullum  datur  vacuum,  it  muft  bee  filled, 
 and  nothing  can  fill  it  but  God :  Therefore  he  fpeaketh 
 to  the  heart,  and  when  it  is  empty  hee  muft  fill  it  with 
 graces.  Satan  is  faid  to  fill  the  heart,  0^.5.?.  But  he 
 cannot  come  in  dire&ly  to  the  heart,  to  fill  it,  but  onely 
 tothefenfeand  phantafic,  this  is  proper  to  God  onely, 
 both  to  fill  the  heart  and  to  give  it  contentment. 
 
 Thefecond  reafon why^veeihouid  love  God. is, be- 
 caufe  there  is  nothing  that  cangive  relFto  thefoule,  but 
 God^the  heatrofman  is  like  the  needle  of  the  CompaiTe, 
 that  trcmblctn  ftill,untillitcometothePole.  1  Sam.i^ 
 2  9.  Thefoule  of  a  wicked  man  is  in  a  fling;  that  which 
 is  in  a  fling  is  violently  toiTed  about-  So  is  the  foule  when 
 
 it 
 
 1 
 
God  is  to  be  loVed  loith  the  whole  heart* 
 
 37 
 
 it  is  norupon  the  proper  objcil,  God.  DavidtM  Pfal. 
 $6.\o.[_Libbi  fehharchar^\  My  heart  was  troubled  ->&ohher 
 is  called  a  Merchant  going  too  and  fro  felling  his  wares: 
 fo  is  the  heart  of  man  troubled  about  fundry  things ;  and 
 the  letters  are  doubled  here,  to  fignifie  the  great  care 
 and  trouble,  that  Uw/^f  had,  when  he  fought  after  thefe 
 things.as  the  Merchant  feeketh  for  his  gaine.  When  the 
 rich  man  faid  in  the  Gofpel,  Soule  take  thy  refiy  for  now 
 thou  hafl  much  goods  laid  up  for  many  yeares^  Luk*  1 2.  \$. 
 He  put  the  foule  from  the  right  ob jeft.  But  when  David 
 hid,Retuwe  my  fouleto  thy  rett^  Pfil.116.7.  ^cn  he  ^et 
 his  Soule  upon  the  right  objeft. 
 
 Secondly  ,we  muft  onely  love  him,Nihil pr<eter,fupra, 
 aut  contra. 
 
 Whether  is  God  to  bee  loved  for  his  benefits  or 
 not  ? 
 
 God  is  to  be  loved  for  himfelfe,  \^4lthounh  heflwuld 
 kill mc yyet  will  1 trust  in  him.  Iob.i^+i  5.  GodLjs  vltimus 
 finis  (as  Thomas  faith,)  and  we  may  notferve  him  for  ano- 
 ther end,for  then  we  ihould  make  ultimumfinem  but  mc- 
 dium.Antigonus  Sochamtuxh^Neestotefervisfimiles,  qui 
 dominis  ferviunt  merccdis  ergby  be  not  like  fervants  who 
 fcrve  their  mailers  onely  for  gaine.  There  is  great  re- 
 ward in  keeping  Gods  Commandements,P/i/.ip.  11.  The 
 rewardis  theendof  our  fervice,  buticisnot  theendof 
 that  which  we  love  5  we  expeil  our  reward,but  we  enjoy 
 .  not  our  reward.  Thefebenefits  in  refpeft  of  our  infir- 
 mitie  may  be  motives  to  ftirre  us  up  to  lore  him,and  they 
 may  be  or  dine  Prima^but  never  quoad  dignitatem  Pr&ci- 
 pua,  they  may  be  firft  in  order,but  never  principall  in  re. 
 fpe&  of  dignity,  Ioh.6.26.  Tefeekeme  bccaufcycc  eate  the 
 bread  and  were  filed,  lob.n.  15  .  What  fhallit  profit  /^,  if 
 we  tray  unto  him?  They  meafure  all  their  religion  by 
 profit,  and  will  doe  nothing  but  for  gaine.  So  CMal.^. 
 14.lt  is  a  vaine  thing  to  ferve  the  Lord>  and  what  profit 
 
 Eee  2  is 
 
 -imriD  >A 
 
 -  s   ν  S 
 
 ΊΠΊΟ  mercatera 
 »» 
 
 ")HD  ritcimre. 
 
 Anfw. 
 Medium qua  tafc  #* 
 perfen*M*mfomafipe£ 
 tuiiurttioncmpffiieti 
 tot  a  quippe  rat  to  arnandi 
 msdium9  e$c9**SM-. 
 eatia  cum  fine. 
 
 InFirlgAbfoth. 
 
 Hypocrites  fcrye  God 
 for  gaine. 
 
5  8  Jn  Expofitm  of  the  Morall  Law  .command,  i„    Li  b. 
 
 i. 
 
 *  Hypocrites  let veGoi 
 
 J  God  i*  to  be  loved  with 
 jthcwhoeiicatt. 
 
 i 
 
 1 
 
 j  God  looketh  firft  upon 
 the  heart. 
 
 /  r 
 
 Simile 
 
 \  God  loolreth  upon  the 
 intention  without  the 
 
 act. 
 
 t>y     i*r~/  *SL  J*  /y 
 
 -TheLorJlikeththe 
 action  ofan  unre- 
 in mteman,tut  net  as 
 itproctedetjifrom. 
 
 r, 
 
 Kypocrifiedefiletnatl 
 the  actions  ofa  man. 
 
 πτ\>  »»S  n»» 
 
 Doe?  wis  a  great  Kyj 
 poet  ice. 
 
 *j*i  /■&#  n;^  hatik  keept  his  ordinances  ?  To  thofe  men 
 game  is  grdltnefje.  ι  Tim.  6.  And  they  are  like  little. 
 Children  that  will  not  fay  their  Prayers,unleifewepro- 
 mife  them  their  breakefaft. 
 
 The  manner  how  we  fhould  love  him;  wee  fhould 
 love  him  with  our  hearty  the  heart  is  the  firft  thing  that 
 God  looketh  unto.  Prov.  2?.  26.  Some  (rive  me  thine 
 heart. \\  hen  the  bcaft  was  cut  up  for  a  facrifice  the  firft 
 thing  that  the  Prieft  lookt  upon,  was  the  heart,  and 
 if  the  heart  was  naught,  the  facrifice  was  rejeded.  God 
 looketh  firft  upon  the  heart  of  his  Children,  and  then 
 upon  their  Sacrifices;  as  hee  looked  upon  ^Abel  and 
 upon  his  facrifice.  G^.4.4.  Secondly,  he  looketh  upon 
 the  intention  of  the  heart  without  the  adt,  asuponD^- 
 Wi&  purpofe  to  build  the  Temple;  and  here  he  accep- 
 ted! more  of  the  quality'than  of  the  quantity.  Thirdly, 
 he  liketh  fometime  the  2&ion  of  an  unregenerate  man, 
 butnotasit  procecdeth  from  him.  2  Cbron.  25.2.  esf- 
 maziah  didthat  which  was  good  in  the  eyes  of~tljc~Lord^  hut 
 not  with  aperject  hurt.  The  things  whiclTKejdid  were 
 good  in  themfelves,  but  not  as  they  proceeded  from 
 him. 
 
 Seeing  the  heart  is  that,  which  the  Lord  looketh  firft 
 upon;  then  every  man  fhould  (hidy  to  purge  his  heart 
 especially  from  Hypocrifie,  which  defileth  all  our  ani- 
 ons, and  maketh  the  doung  of  our  facrihees  to  be  caft  in 
 our  faces.  We  have  a  notable  example  how  this  Hy- 
 pocrifre  diwdeth  the  heart  Hofl  ιο.ί.  And  hindcreth  it 
 that  it  cannot  love  God.  1  Sam.  -21,7.  There  was  a  cer- 
 taine  man  of  the  few  ants  ofSaulthere^  Ό  ο  eg  )dctained  be  fere 
 the  Lord.  But  this  doth  not  expreffe  the  force  of  the 
 words  in  the  -original!,  W.-^^irr  liphni  Iehova^t  carrieth 
 this  fenfe  with  it,  Inc infer at  fe  ante  Taberxaculmn  ut  flu. 
 die  legis  occuparetur.  Hee  went  of  purpofeto  ftudy 
 the  Law  of  God  there,  andtounderftand  his  will,  who 
 
 would 
 
To  loVe  God  with  all  the  heart 
 
 39 
 
 would  have  thought,  but  that  this  hypocrite  came  with 
 an  upright  heart  to  ftrve  the  -Lord's  and  yet  becaufe  the 
 heart  of  him  was  notperfed,  hee  became  a  moft  fcare' 
 full   perfecuter,  and    murtherer  of  the    Priefts  of 
 God. 
 
 So  whenthe  Seventy  went  up  to  meet  the  Lotd^Exo. 
 24.  ι.  Ν  add  and  Abihu  went  with  thenijand  yet  becaufe 
 thofe  rebels  had  not  a  good  heart  to  love  the  Lord  : 
 therefore  they  brought  in  ftrange  fire  to  the  Altar  ofthe 
 Lord.  Ό  avidfaid  PfaL  1 8*44.  that  many  of  my  fervants 
 mendaciterfefubijeittnt  mihi^CZiany  count erfitlyfubmttted 
 thcmfelvcs  to  m$ :  So  many  counterfitly  fubmit  them- 
 felvestothe  Lord*  whofe  hearts  are  not  upright  with 
 him.  The  prophet  iheweth  this  Hypocrific.  lcre.17.%. 
 The  heart  of man  is  deceit  full above  all  things^  in  the  origi- 
 nall  it  is  ,[Gnakobh,  3  Λ  Supplant  er. 
 
 Thou  β  alt  love  the  Lord  with  all  thine  hearty  and  itis 
 enlarged^  Deut.6.5  .Thoufljalt  love  the  Lord  with  aR  thine 
 heart \foule^and  might .And  Marc.  1.0. 3  o. with  all  thy  foulc^ 
 mlnd^andflrength.  In  the  Hebrew  it  is ex  tot ο  ν  aide  tuo. 
 The  ChaldeeParaphraft  paraphrafethit,  Extotaftb- 
 '.flantiatua^whichis  not  the  meaning  ofthe  Law  We  are 
 not  curiouily  here  to  feeke  the  difference  ofthe  fe^minde, 
 Soule^firength,  and  heart;  but  onely  to  confider,  what 
 God  craveth  of  us,  that  we  ihould  love  him  unfainedly  5 
 and  with  an  upright  heart. 
 
 Apd  that  we  may  take  up  this  the  better,  wemuft  un- 
 derftand  that  repetitions  in  the  Scripture.fometimes  nei- 
 ther intend  the  affe&ion,  nor  fignification  •,  butdiminifli 
 them^example lob  19. 2  : .Havepitty^ havepitty  uponmee 
 my  friends.  Here  the  doubling  of  the  word  neither  in- 
 tendeth  thefignification,  nor  affeftion3but  diminifheth  it 
 rather. 
 
 Sometimes  againe,  when  the  fame  words  are  repea- 
 ted, they  intend  both  the  affection  and  fignification. 
 
 Eee  3  PfaL 
 
 3W 
 
 \  V        C  τ    * 
 
 Repetition  of  words  ifl 
 the  Scripture  foretimes 
 doth  intend  thcarTe&ie 
 on,(bmetimcs  thefignis 
 ficuion,  fGmctin;csboth 
 the  affection  and  fi^ni- 
 fication;and  ibmctimes 
 neither  of  them. 
 
40        JnExpofitionoftbeMorallLaw.  cm mand.  i.  Lib.  ι • 
 
 The  Hcbrewes  to  exs 
 preffe  the  carncftnefle  of 
 ihingSjfetdownethe 
 words  ATvrfel**  Wirh- 
 outacoaiun&ion. 
 
 PfaL  12  6.  V ententes  veniebant  cum  exult  at  tone.  Here  it  in- 
 tendeth  both  the  fignification  and  the  afFc&ion,  they 
 came  home  as  cheerefully  from  the  captivitie,  as  thefe 
 who  bring  home  their  corne  with  joy  and  gladnes.Exam• 
 ^.Gc.^^.^o.znaEjaufaidtoIacobjccdme  I  fray  thee  with 
 
 j  that red  with  that  red  pottage.  Here  the  doubling  of  the 
 
 I  fame  words  intendeth  both  the  affeotion  of  Efau^znd  the 
 fignification  of  the  words.»  that  is^Withthat  excellent  red 
 
 |  pottage.  But  when  the  repetition  is  in  diverfe  .words,  it 
 Sjfintendeth  the  affection,  but  not  the  fignification  of  the 
 
 j  words.  Example,  Exod.$2.6.  The  people  fat  dewne  to  eate 
 f\anddnnke^and  rofcupto  play ;  here  the  words  to  Eate 
 Drinke,  and  Play,  .intend  not  the  fignification,  but  oner- 
 ly  theaffedionofthe  people^  they  exprefle  how  ear- 
 neftthe  people  were  in  this  their  Idolatry.  It  is  true, 
 yefhallfindcwhgn  diyerfe  words  are  fetdowneto  ex- 
 prefie one  thipg,*  they  Tomethnes  intend  the  fignificati- 
 onj  as  well  as  the  afjtdion ;  *but  that  is  in  the  joy ning  of 
 the  words,  and  nor  in  the  words  them'elves.  Example 
 Luc.  17.  ιγ\  They  did  eate ,  they  drankey  they  married 
 Wives ,  they  were  given  in  marriage.  Here  although  their 
 fecurity  befetdowneby  diverfe  words,  yet  the  repe- 
 tition of  them  intendeth  the  fignification,  as  well  as  the 
 affedtion  \  they  arc  fet  do wne  here  without  any  conjun- 
 <5ion,  after  the  manner  of  the  Hebrcwes;  for  the  He. 
 brewes  when  they  would  expreffe  their  earneft  defire 
 aboutabufineife,  they  fet  downe  their  words  without 
 aconjun&ion  :  but  when  diverfe  words  are  fet  downe 
 with  a  conjunction,  then  they  intend  not  the  fignificati 
 on,  but  onely  the  affection,  as  here.  Thou  β) alt  love  the 
 Lord  with  all  thy  foule^c.  Here  the  words  intend  the 
 affe<5Hon,butnot  the  fignification:  and  therefore  wee 
 are  not  here  curioufly  tofeeke  how  thefe  words  differ, 
 but  to  underftand,  that  vtk  fhould  love  the  Lord,  not 
 onely  comparatively, or  appretigtively,  but  both  inten- 
 
 *  +*<  fively 
 
 _ =—  ■■■; -J 
 
To  lo\>e  God  with  all  the  heart. 
 
 4* 
 
 fi  vcly  and  extcnfively,as  far  as  wc  can;  and  as  the  funne- 
 beanics  gathered  together  and  united  in  a  CriftallglafTe, 
 butnethehotcr^Soallthe  affeftions  gathered  together 
 and  united,  make  the  love  the  more  fervent,  Tunc  omnes 
 fontcs  met  laudabnnt  tc  Pfal.\o$ .  Then  all  that  is  within  me 
 flail  pray fe  thee. 
 
 Contrarytothisloveislukewafrmeneifein  the  fervice 
 of  God.  Mich  was  the  Church  of  L  aodicea^bcczuk  they 
 were  lukewarme,  therefore  the  Lord  faith y  I  mil  (puc 
 themoHtofmymenth^Rev.i.xe.  Forcold  andhotthings 
 contrafttheftomackeandmakeit  tokcepe  thenourilh- 
 ment^but  lukewarmencife  dilateth  the  ftomacke  and  ma- 
 kethit  fpueout  the  nourifhment.•  So  the  Lord  cannot 
 abide  thofe  lukewarme  people,  but  fpueth  them  out. 
 Lukewarmeneffe  is  not  a  midft  bet weene  cold  and  heate, 
 asinnaturall  things,  but  it  is  more  oppofite  to  heatc 
 than  cold  is. 
 
 And  that  we  may  conceive  this  the  better,  let  usmarkc 
 thefe  foure  forts  of  people. 
 
 Continens  &  temperans^  bonus 
 lncontinens  &  temperans^maluS. 
 lncontinens  &  intempcrans  pejor. 
 Continens &  intempera*s,  peflimus. 
 The  beft  fort  ofthefe  foure,  are  they  who  are  both 
 continent  and  temperate,  fubduing  their  paffions,  and 
 fervingGodinfincerity  both  in  heart  and  deed  as  Ζ  a* 
 charie  and  Elizabeth  were  both  righteous  before jCjod^rval- 
 king  in  all  the  Comman  dements  and  ordinances  of  the  Lord 
 blamelefc.Luc.z.  6. 
 
 Secondly,  the  Incontinent  and  Temperate  ^re  not  the 
 worft,  as  thofe  who  are  ruled  by  their  paffions  but 
 burft  not  forth  in  a&,  as  David  when  heews  about  to 
 kill  Ν  aba  I,  here  he  wasincontinent,butby  the  wifecoun 
 cellofo/%4//he  wasreftrained  from  murther,and  was 
 temperate  in  his  aftion. 
 _ Eee  4         Thirdly 
 
 .)cm4  amandtu  t/l  (M. 
 
 God  cannot  abide  luke- 
 warme people. 
 
 NondAtvr  lUtmtimm, 
 
 Foure  forts  of  profefe 
 fort  compared  together 
 and  who  are  vy  oxtf. 
 
42,        JnExpofitionoftheMoraBLaw.  command,  ι.  Lib. 
 
 Ingtnete  wartu  Odium 
 Dtt  efl  detcrtu4  tgnctA»  - 
 tui<Sedi»gemtr*enta 
 
 Ij>ncr*nti*  ejidsttrw 
 Odio. 
 
 Thirdly,  fomc  are  both  incontinent  and  intemperate* 
 !  andyetthefearenot  the  worft,  who  being  overcome 
 |  with  their  Paifions  burft  forth  in  ad},  as  Z>/n/W  whenhe 
 !  committed  adultery,  and  as  hce  who  killed  in  fudden 
 'paifion:  neither  are  thofe  moil  oppofite  to  them  who 
 •;  are  both  continent  and  temperate• 
 
 Fourthly,  fome  are  continent  and  intemperate,  and 
 !  they  are  worft  of  all,  and  moft  oppofite  to  the  fir  ft  fork 
 For  fuch  doe  not  things  through  paiHon,but  under  colour 
 and  pretence  of  religion,  as  the  Hypocrites  ;  thefe  the 
 Lord  doth  abhorre  moft  of  all,  even  as  he  who  in  cold 
 ■blood  killeth  a  man,  is  more  deteftable  than  he  who  IdUU 
 leth  in  fudden  paifio .:;  forthis  finne  commeth  neercft 
 to  the  finne  ofthe  Devill,  who  is  not  fubjeit  to  paflion. 
 And  as  thefe  who  commit  adultery  not  fo  much 
 through  luft,  but  out  ofthe  bad  habit  of  their  mind,  be- 
 caufe  it  is  contrary  to  the  Law,  are  more  hardly  reclai- 
 med than  others  who  are  tniiledby  luft  (for  here  the 
 reafonable  faculty  is  corrupted,  and  in  the  other  the  fen- 
 fuall  faculty )ib a  man  who  through  infirmity  and  weake- 
 neife,  fallethinthe  ncgleftof  tbeferviceof  his  God,  is 
 not  fo  corrupted,  as  he  who  through  a  bad  habit  is  cor- 
 rupted, fo  that  at  no  time  he  can  love  the  Lord.  And  the 
 child  of  God  may  be  compared  to  a  man  whofallethin- 
 to  an  TpiIepfie,butthofelukwarme  people  are  like  thofe 
 that  have  the  Hydropfie  who  thirftcontinually-5&  there- 
 fore of  all  fi  s  we  muft  abhor  and  deteft  this  lukewarme- 
 neifcmoft,asmoft  oppofite  to  God  and  his  worihip. 
 
 Whether  is  the  hat  red  of  God,or  the  ignorance  of  God 
 the  greater  finne? 
 
 In  diverfe  confiderations  the  hatred  of  God  may  be  a 
 greater  finn- than  ignorance,  and  ignorance  may  be  a 
 greater  finne,  than  hatred.  Firft,  for  the  hatred  of  Wodr 
 That isthegreateft finne  which  is  moit oppofite  rothe 
 greateft  good,  therefore  the  hatred  of  God  oppofite  to 
 
 the 
 
To  lonve  Gcd  ivitb  all  the  heart. 
 
 43 
 
 thcloveof  God,  muft  bee  the  greater  finne.  Butifye 
 wiJ  1  confidcr  ignorance  as  oppofite  to  the  vifion  of  G  od3 
 ν  wherein  coniifteth  ourblcffednefle)  then  the  ignorance 
 of  God  is  a  greater  finne  than  the  hatred  of  God;  for  to 
 fee  God  is  a  more  excellent  thing,  than  to  love  hitn. 
 
 And  to  love  God  the  better  we  fliould  hate  our felves 
 L'ic.  -» i.  26. 
 
 Manisconfidercdinafourefoldeftate.  Firfl  inhisirr- 
 nocent  eftate.  Secondly ,  in  his  corrupt  eftate.  Thirdly, 
 in  his  regenerate  cHate,  and  Fourthly,  in  his  glorified 
 eftate. 
 
 In  his  innocent  eftate,  to  love  God  and  to  lovehim- 
 fclfewere/^t^forasthe  Echo  est  individnum  cumfuo 
 fo-'O^  it  istut  the  reflexe  of  the  fame  found  backe  againe.- 
 fo  when  man  loved  God  in  his  innocent  eftate,  and  then 
 loved  himfelfe;  it  was  but  a  reflexe  of  the  love  of  God 
 and  but  one  love  with  ih 
 
 In  the  fecond  eftate,  to  love  God  and  to  lovehimfelfe 
 are  contrary,  Rom.  i.  30  Haters  of  God.  zTim.  3.  2%Mcn 
 focitlbe  lovers  ofthar  orvne  felves. 
 
 Inthethird eftateto love  ,od and  tohate  our  felves 
 are  not  diredly  contrary,  but  fubcontrary:  for  by  this 
 hatred  is  underftood  onely  leiTelove,  and  hatred  is  not 
 properly  taken -here,  .this  maketh  the  fubcontrarity : 
 and  the  Schoolemen  fay  well,  Bern  non  extinguh^fedor-• 
 dimt  /rffecr/ones^Heiakcui  not  away  the  love  of  a  mans 
 felfe,  but  onely  mpderateth  it;  that  hee  hate  himfelfe, 
 that  is,  lovehimfelfe  IeiTe  than  God;  and  in  this  fenfe 
 itisfaid,  Gen.ig.  3  i.Tbathe  hited  L  ^,  that  is,  helefte 
 loved   er  than  Rachel.  In  the  fourth  eftate  they  fhall  be 
 one  againe. 
 In  ftatu primo,  ornate  dettm&  amwe  fcfumlaem. 
 Ir  ftatu  fecundo,  4mare  denm  &  *m<irc  fefanx  contrark 
 In  ftatu  tmio^Amarcdeum  &  odtfefejxmt  fubcontraria. 
 In  ftatu  quarto,  Amare  dcum&*<imdrefe^  funtidem. 
 
 We 
 
 r  i  / ,  s 
 
 Man  confrdered  in  * 
 tourefold  eftate• 
 
 The  love  of  a  mans  ftlfc 
 in  his innocenr  eftate 
 was  but  a  reflex  of  the 
 loye  of  Gcd. 
 
 I 
 
 God  tsJuth  itfftawiy 
 the  love  of  a  mansfdfe 
 butmod^iatethit. 
 
44 
 
 Our  know  led  g«  of 
 GodiuhijUtcisnot 
 
 peitect. 
 Simile* 
 
 Ourlove  to  God  in  this 
 •life  is:as  our  knows 
 IedgcotJamis. 
 
 D'\lipt*vK*ttvm9 
 Dew  W  <Jluti\*m) 
 
 faundHm  {J*dbttnm< 
 
 Papifts  hold  that  God 
 requireth  not  this  love 
 littttHy, 
 
 AnExptfitionoftfa  Morall  Law•  Command,  i.  Lib.i• 
 
 I     We  cannot  reach  to  the  full  meafure  of  this  love  in 
 this  life,  the  knowledge  which  we  have  of  God,  is  but 
 fecundum  modum  recipient  i$^&  n'on  recepti,thzt  is,  It  is  ac- 
 cording to  the  meafure  of  our  knowledge,  and  not  ac- 
 cording to  the  dignity  of  him  that  is  kno'Wne.  Thou  feed 
 in  a  looking  glaffe  the  Image  of  a  face  reprefented  before 
 it,  the  glaffe  reprefenteth  the  face  here,  not  according 
 to  the  perfe&ion  ofthe  face,  but  onely  according  to  the 
 perfe&ion  ofthe  glaife  which  reprefenteth  the  Image  of 
 thingstous,andnottheeffence  ofthings.   So  we  fee  the 
 Image  ofthe  fire  in  the  eye,  not  according  to  the  nature 
 ofthe  fire  (for  then  it  ihould  btirne  and  confume  the  eye ) 
 but  onely  the  colour  and  the  figure  of  the  fire ;  and  the 
 eye  although  it  be  but  little,  yet  it  taketh  up  the  whole 
 figure  ofthe  Hemifphere  -,  fo  the  knowledge  which' we 
 have  of  God,  it  is  but  a  finite  knowledge,  we  know  him 
 notasheis  infinite  in  himfelfe,  and  our  love  is  as  our 
 knowledge  is.  In  the  life  to  come  our  knowledge  fhall  be 
 but  a  finite  knowledge,  but  then  we  iliall  love  both  ///- 
 tenfive  &  extenfive  to  the  full,that  is  all,that  the  Law  re- 
 quireth ofus. 
 
 The  Children  of  God  love  the  Lord,  vel  fecundum 
 dttum,  alwayes,  as  the  glorified  in  heaven;  vel  fecundum 
 fiudium ;  for  their  care  and  endevquriito  love  the  Lord; 
 this  is  the  greateft  perfe&ion  of  lovg,  that  the  Children 
 of  God  can  attaine  unto,  in  this  life :  vel  fecundum  habi- 
 tum ;  as  many  ofthe  Children  of  G od, whenfhey'fall  in- 
 to fome  great  finne,  yet  they  loie  not  the  "RaBIte  of  the 
 love  of  God. 
 
 Moft  ofthe  Schoolemen,  and  Papifts  hold,  that  this 
 Commandement  craveth  not  this  literally  here's  but 
 onely  they  teach  thatthisis  Medium^  a  meanetolead  us 
 to  the  end,  when  wee  fhall  love  him  fully  in  the  life  to 
 come:and  they  adde  further,  that  Secundum  fenfum  ana- 
 gogicumjhc  Law  requireth  this  exa&  and  full  lo  ve,but  it 
 
 craveth 
 
To  lo<ve  God  tbith  all  the  heart. 
 
 4? 
 
 cravcth  it  not  of  us  literally  here  in  this  life  j  and  they 
 fay  there  is  a  double  perfection :  Firft,  gandofervenitur 
 ddfincm.  Secondly,  Qando  non  rtcediturafinc^  When  we 
 attainc  to  the  end ;  Or  when  we  goe  not  from  the  end. 
 And  they  give  this  example  :  A  Captaine  faith  to  his 
 Souldiers3fightandobtaine  the  viftory,  fomeof  them 
 doe  fight  and  obtaine  the  viftorys  fome  of  them  againe 
 doethcirbeft5andyet  obtainenotthevi<3ory;yet  they 
 fight  alfo,  and  do  fulfill  the  Coptaines  Commandement: 
 So  in  this  life  they  fay,that  God  requireth  no  more  of  us 
 but  that  we  goe  not  from  the  end,and  in  the  life  to  come 
 that  we  attaine  unto  the  end.  But  thefe  Souldiers  who 
 fight  and  obtainenotthc  viftory,  if  the  Captaine  ihould 
 deale  with  them,  lnforo(tn[ti]uris^  According  to  the 
 rigour  of  the  Law,  they  ihould  get  no  reward  of  him^but 
 it  pleafeth  the  Captaineto  accept  of  thegood  indevours 
 of  his  Souldiers  5  and  fo  dealeth  God  with  his  Servants, 
 he  acceptcth  of  his  Saints  in  the  Court  of  new  obedience 
 although  they  come  fane  fhort  of  that  obedience,which 
 is  required  of  them. 
 
 Butunderthe  NewTeftamcnthe  promifeth  that  his 
 Children  ihould  .keepe  his  Lawcs.r^^.  3  6.  27. 
 
 They  ihall  begin  this  new  obedience  in  this  life,  and 
 ihat  more  cheerefully  than  under  the  Law  $  but  that  ihall 
 be  perfected  in  the  life  to  come,  which  is  required  in  the 
 Law. 
 
 This  one  Commandement,  to  love  the  Lord  with  all 
 our  heart,  is  the  Commandement  which  we  muftftudy 
 firft5  for  all  the  reft  are  implied  and  contained  in  it,as  the 
 conclufions  are  contained  in  the  premiifes,and  his  Love  is 
 the  fulfilling  oft  he  Ldtv  R  o?n,  1  3 .  τ  ο , 
 
 This  love  of  God,  is  the  fulfilling  of  the  Laiv  three 
 wayes.  Firft,  Rcducthejoecdufc  we  fulfill  allthe  Com- 
 mandetnents  forthelove  ofGod.Second]y^j^tf/W,he 
 who  loveth  the  Lord  is  ready  toobeyjiim.  And  thirdly 
 j .  Formalitcr, 
 
 Simiit's 
 
 Godacecptethoft>e 
 erdevours  of  hischils 
 dreainthe  Courtof 
 new  obedience. 
 
 Objeti. 
 
 Anfw. 
 
 Ournewobediencibs: 
 £un  here,but  perfect 
 in  the  life  to  come. 
 
 Amor  Dei  rReJufifa, 
 ivipbtLci^Effeaiye, 
 gem  Cfermatiter 
 
Topat  our  trail  in 
 God,  is  commanded  in 
 
 thefirft  Command  a 
 merit. 
 
 / 
 
 Simtle  % 
 
 Tht  trull  of  the  wicked, 
 like  the  Spiders  web. 
 
 /• 
 
 ■ 
 
 46  Μ  Expofition  of  the  Morall  Law•  Command.  1.  Lib.  1* 
 
 fformaliter^uiafimf  in  moraUbus  habet  rationemform£i£ox 
 all  our a&ions  ihould  be  referred  to  his  glory. 
 
 As  this  Commandcment  cravethot  us  to  love  God,  fo 
 it  commandeth  us  to  put  our  whole  truft  in  him,  to  hope 
 inhim,and  to  feare  him.  Firft,to  put  our  truft  in  him,  He 
 that  truft  eth  in  the  Lord pall ft  and  as  Mount  Sionjhat  can* 
 not  be  removed.  Pfal.  125.1  .But  the  wicked  who  put  their 
 truft  inany  other  thing,  their  hopeftnll  be  cut  offend  their 
 truftfhallbeafpiders  houfe,  lob  8.14.  markethe.compari- 
 fon^thefpiderfpinncthaweboutofher  owne  bowels, 
 and  ihe  weaveth  it  moft  curioufly  ,then  ihe  inclofeth  her 
 felfe  within  the  midft  of  herweb,  as  it  wereahoufe  -.but 
 how  eafily  is  flie  fwept  away  ,  S  ο  man  when  he  fpinneth 
 out  of  his  owne  heart,hisowne  imaginations  and  truft  eth 
 in  them  5  they  arc  but  like  the  Spiders  houfe  unto  him.* 
 Thefe  weave  the  Spiders  web^but  their  webs  [hall  not  become 
 garments  to  them,  neither ftidltkcy  cover  thcmfclvesmtk 
 their  workes.Efay  5Ρ•5,£. 
 
 i  So  we  ihould  hope  in  him*The  reafoii  wherfore  we  be- 
 leeve  him,  is  the  authority  of  the  fpeaker^although  we 
 have  no  evidence  of  that  which  we  beleeve  -y  So  the  rea- 
 f  on  wherefore  wc  hope  in  God,  is  hispower  and  good- 
 nes,  that  he  is  able  and  willing  to  perterme  that  which 
 we  hope  for.  Fides  refpicit  frimario  veritatem,  ftes  vero 
 primario  bonitatem.  Faith  chiefly  hath  an  eye  to  the 
 truth,  but  hope  hath  an  eye  chiefly  to  the  goodnefie  of 
 God. 
 
 So  we  ihould  feare  him.  The  Lordjscalled  The  feare 
 0fffaac.Gen.3u42.  (as  he  is  called  Exgetfasio  &  Patientia 
 lfrael,Kre.i4.$.)  that  is,  he  whom  7/^feareth^  Efay  8. 
 13.  Sanffifie  the  Lord^andlet  himbe  your  feare.  It  is  the 
 manner  ofthe  Scriptures,  to  put  the  habit  or  the  paffion 
 for  the  objeft.  So  Gal.  2,  2  3.  Faith  is  put  for  Ghrift 
 the  objeft  of  faith,  and  Rom.  8.  Wee  Hrt~fave-d  by 
 hope,  that  is,  by  Chrift  hoped  for.  Sottiejeare  oflfaac, 
 
 that 
 
 The  geodnefTeof  God 
 is  the  obiwt  of  our  hop?  J 
 
 God  h  wiled  The  fe/t,e 
 
 . 
 
God  is  to  be  loved  Tbitb  the  whole  heart. 
 
 47 
 
 that  is,  the  Lord  whom  7/iwihould  feare. 
 
 The  chaldecs  call  God  Dchil,  terror  or  feare,  Dan.  2. 
 3 1 .  Jacob  comming  from  Sjria  and  being  to  fwcaretoa 
 ■fym^fvvearcth  to  him  according  to  the  Syrian  or  Chalde 
 Phrafe,by  the  feare  of  his  Father  /faac^thax  is,  as  Onkelos 
 paraphrafeth  it^by  the  God  that  Ifaac  feared. 
 
 1  his  feare  of  God  is  a  fence  for  the  keeping  of  all  the 
 Commandcments.  Dcut.q. 10.  I  mil  can fc  them  to  bear  e 
 my  words  that  they  may  learnt  to  feare  me.  So  Levit  2  5.17. 
 Tc β) all not  therefore  oppreffe one anothef \jbutyeJhaU  feare 
 the  L  ord.  S  ο  ver.  3  6.  Take  no  ufury  of  htm  or_cncrcafe,  but 
 feare  thy  God.  So  vcr.%$.Thouf)alt  not  rulejverJum  with 
 rigour ,but  β}  alt  feare  thy  God.  S<D  Levit.  19.32.  ihonjhalt 
 '  rife  up  before  the  hoary  head,  a  <<d  honour  the  face  of  the  old 
 man,  and  feare  thy  God.  The  beginning  of  wifedome  is 
 the  feare  of  the  Lord,  and  the  end  ofall  is  to  feare  him. 
 EcclcfiiA$. 
 
 Τ  he  Conclufion  of  this  is,Seing  no  flcih  can  be  juftified 
 by  keeping  this  Law,to  love  the  Lord  with  all  ourheart 
 ftrcngthand  might,  ive  muft  pray  with  David,  enter  net 
 into  judgement  with  thy  Servant :  for  in  thy  fight  β)  all  no 
 man  living  be  yiflfied  tfiL  1 4  5 . 2 .  And  that  he  would  ac. 
 ceptof  us  in  the  Court  of  new  obedience,  and  not  bring 
 us  into  the  Court  of  juilice. 
 
 SecondIy,fceing  this:is  that  which  the  Lord  requireth 
 of  us  that  we  love  him  with  all  our  heart,  &c.  Then  let  us 
 gather  all  the  faculties  of  our  foulesj  to  the  center  as  it 
 were,  that  we  may  performe  this  duty  the  better,  and 
 wivftle  as  it  were  with  God  as  Jacob  did,  and 
 ft  rive  with  G  od,as  Paul  faith,f^^.  1 5 . 3  ο .  Te  firive  with 
 mem  prayer,  that  at  Iafl:  we  may  fulfill  his  Commande- 
 merits  in  loving  him,  and  in  theendobtainethe  viftory 
 with  Jacob. 
 
 CHAP. 
 
 •    3 
 
 TbefeareofGodisa 
 h edge  to  all  the  com- 
 njandemenjs. 
 
 Conclfi.\% 
 
 findtf.Zi 
 
ι,.;  ■  ■"  -ι» J»    ι  ■»■■ 
 
 48  An  Expofition oftheMonULaw.  Comman.i. Lib. 
 
 Our  terwporall  life  to  be 
 preferred  to  the  life  of 
 our  equall• 
 
 The  temporary  life  of 
 
 I  our  iuperioar  to  be  pre? 
 ferredtoourowne* 
 
 Ourowne  (alvationto 
 be  preferred  to  tfeefaU 
 Yationofallmcu. 
 
 GrtgtimVrelhttr 
 
 CHAP,  VII. 
 
 Of  the  bighett  degree  of  mans  kveto  God. 
 
 Commandement    i. 
 
 TLom.g^.  For  I  could  wijh  that  my  felfe  were  accnrfed 
 from  Chrif for  my  brethren  my  kinfmen  according  to  the 
 fiejh. 
 
 X  7  ΊΓ7Ε  are  bound  to  love  God  above  all  things^be- 
 V    V  caufe  he  is  the  fountaine  of  all  goodnefle?  and 
 next  unto  him  we  fhould  love  our  owne  Salvation. 
 
 We  are  bound  to  love  ourtemporaryllFe  better  then 
 our  neighbours,  provided  that  he  be  our  equall;  but  if 
 he  be  ourfuperior  in  the  higheft  degree,  as  our  King,or 
 the  Commonwcalth,then  we  are  bound  to  give  our  tem- 
 porary life  for  their  fafety:  Davids  iubje&s  faidtohim, 
 7hou  art  worth  ten  thou [and  of  "us ,  2  Sam.  1 8.  But  for  our 
 Spirituall  life,we  are  more  bound  to  wilh  our  owne  fal- 
 vation,thanthefalvationofany  other  whatfoever,  yea 
 than  the falvationofthe  whole  Church.  Mat.  2  y9.  The 
 wife  Virgins  faid,  notfijefl  there  he  not  enough  for  us  ard 
 for  you. 
 
 Wee  are  bound  to  quite  our  temporary  eftate  for  the 
 peace  of  the  Church  ;  Grcgorie  Naz/anzcn  giveth  us  a 
 good  proofe  of  this ,  for  when  there  arofe  a  great  con- 
 tention in  the  Councell  ofConfant/nople  about  him,  bc- 
 caufe  hee  was  placed  there,  their  fuffrages  net  being 
 asked ;  Nazianzen  left  his  place  willingly,  and  faide  to 
 the  reft  after  this  manner;  I  befeech  you  by  the  ho'y 
 Trinity,  that  ye  would  Jive  peaceably  together,  and  if 
 I  be  any  caufe  of  the  diifention,  lam  no  more  worthy 
 thenthe  Prophet  Unas  was,  caftmeinto  the  Sea,  that 
 
 ths 
 
Of  the  highefl  degree  of  mans  love  to  God. 
 
 this  ftormc  may  ceafe,  and  I  will  moft  willingly  fuffer 
 whatfoeveryewill  doe  unto  me  (although  I  be  inno. 
 cent)  for  your  peace  fake,  caft  me  out  of  my  place  and 
 banilh  me,  onely  keepe  unity  and  peace  amongft  your 
 felves,  Farewell  holy  Pallors,  and  remember  my  la- 
 bours continually. 
 
 Secondly  thegoodPaflor  is  bound  to  give  his  life  for 
 bisfhecpe^  lobn  ι  ο.  1 7. and  Paul  fayd  he  was  ready  to  dye  at 
 Jeruftlemfor  the  name  oft  he  L  ord  lefts  ^  \Λ&.  2 1 .  ι  ο . 
 
 Ί  hirdly,  we  may  defire  fometimes  the  deferring  of 
 our  glory  to  come,  for  the  good  of  the  Church.  Philip. 
 1.  23.  For  lamin  a  fraitebetrvecne  twe^  having  adefire 
 to  depart  and  to  be  with  Cbnfc  which  is  far  re  better^  nc- 
 verthelefc  to  abide  in  the  flefh  is  more  medfull  for  you,  but 
 we  muft  never  defire,  for  the  good  of  the  Church,  to  be 
 deprived  of  etcrnall  life. 
 
 ButPaul  wiihed  to  bee  deprived  of  eternal!  glory," 
 for  the  good  of  the  Iewes  and  their  eternall  Salva- 
 tion. 
 
 This  was  but  a  conditionall  wifh,  like  unto  that  of 
 our  Saviours,  let  this  cuppaffe  &c.  And  chant  as  exuberans 
 opt  at  etiamimpoffd?  Ita^  Love  when  it  aboundcth,  wijheth 
 things  even  tmpoffiblc  faith  Luther.  When  Paul  wiihed 
 that  he  might  be  acurfe  for  his  brethren,  it  was  voluntas 
 condtionata^  but  when  Chrifl  wiOied  that  this  cup 
 might  paife,  it  was  voluntas  fab  conditioner  the  matter 
 maybecleared  by  this  Example,  a  min  hath  two  fer- 
 vanrs,  both  their  wilsare  fubordinate  to  their  Mailers 
 will,  but  he  injoyneth  to  one  of  them  a  harder  taske 
 then  to  the  other,  this  man  refufeth  not  to  doe  his 
 Matters  will,  but  faith  unto  him,  if  it  be  thy  will,  I  will 
 doethis,althoughitbea  hard  taske,  here  his  will  is  fub 
 conditioners  before  it  was  voluntas  conditionata^avjil  rea 
 die  to  doe  his  mafters  will  but  this  is  η  further  degree 
 that  he  will  undergoe  this  likewife,if  his  Mailer  will  bid 
 
 him, 
 
 4* 
 
 \ 
 
 We  may  defire  the  de 
 ferring  of  our  glory  for 
 the  good  of  the  Church 
 
 Ob)ettm 
 
 Anfn>, 
 
 ccond'tieitAta 
 
5θ 
 
 The  difference  betwi*t 
 Pauls  wifli and  (Thrifts 
 
 with. 
 
 Wcareioyned  to  God 
 Simtlttud'tne  nAtur*,net 
 CGmmHmwe  f&'.icttMtt. 
 
 We  may 'will  the  greas 
 teft  punifamem  rather 
 than  the  diminution  of 
 Gods  glory» 
 
 Simile* 
 
 The  good  ©f  the 
 Church  to  be  preferred 
 to  our  temporary  eftatc. 
 
 0*Φ. 
 
 Pt% 
 
 Ptnd. 
 
 Manin  this  life  it 
 VUtonin  heaven  he 
 toi&btCcmprehetjfcr• 
 
 An  Exposition  of  the  MorallLaw*  Comman.  ι .  Lib.  ι 
 
 him,  and  this  is  the  lowcft  degree  of  fubje&ion-,  Pauls 
 wifh  was  voluntas  conditionata  onely,  but  Chrifts  wiih 
 was  not  onely  condttioffatajDUllikQwikfui  conditions 
 
 Againe  wemuftobfervethatwearejoyned  to  God, 
 cither  β  mill  t-u  dine  natura^orcommumoncfaliatatis*  The 
 firft  is  broken  off  by  the  evill  of  finne,  and  the  fecond  Dy 
 the  evill  of  punilhment.  Now  if  iW  ihould  havewiihed 
 to  have  beene  removed  from  Chrift,y at loncjimilituainis 
 natura,  that  had  beene  a  finne  in  him;  but  hee  wiihed 
 onely  to  be  feparated  from  him  communionc  faliatatis. 
 Beward(aid,h  was  better  to  be  in  hel  and  love  God,than 
 to  be  in  Heaven  and  finne.  None  that  loveth  God  can  be 
 in  hell,  nor  none  that  finneth  can  be  in  heaven,  for  the 
 meanes  and  the  end  cannot  be  feparate  •.  yet  this  ihould 
 be  our  difpofition,  when  we  give  a  proofe  of  our  love  to 
 God,that  we  could  wiih  in  fincerity  the  greateft  puniih- 
 ment, rather  than  that  Gods  glory  ihould  be  diminiihed. 
 The  Philofopher  faith3that  natural  things  have  two  mo* 
 tions,the  one  adfui  confervationem^  for  the  prefervation 
 ofitielfe,  the  other  adconftrvationcm  umverfi^  for  the 
 prefervation  ofthe  univerfe,  as  water  tendeth  downe- 
 ward  by  the  proper  motion  of  it,yet  ad  vitandum  vacuum 
 to  efchew  emptineffe,  which  is  repugnant  to  the  nature 
 ofthe  whole,  it  will  afcend  :  So  the  Godly  have  thelike 
 inclination,  one  for  their  owne  particular  good,  and  the 
 other  for  the  good  ofthe  whole,   which  is  the  glory  of 
 God  -,  if  we  can  redeeme  the  good  ofthe  whole  Church 
 with  our  greateft  temporary  mifcry,we  a  re  obliged  to  it. 
 But  how  could  he  wiih  this,  feeing  it  importeth  adi- 
 minution  ofthe  love  of  God,  this  is  not  Malum  f/tn^  but 
 Malum  Culp£y  the  evill  of  finne,  but  the  evill  of puniih- 
 ment:  for  if  he  had  beene  in  that  eftate,  he  had  beene 
 excluded  from  Heaven,and  he  had  beene  viator  Rill,  but 
 if  he  had  beene  in  Heaven,  he  had  beene  comyrehenfor  $ 
 and  they  who  are  from  home,travelling  to  their  journies 
 
 end 
 
 , 
 
Of  the  highefl  degree  of  mam  lonje  to  God. 
 
 SI 
 
 end,  can  never  love  God  fo  perfectly;  as  they  who  attai- 
 ned to  the  mai  kc  already . 
 
 If  ye  will  coniidcr  this  petition  by  it  fclfc,  it  was  nei- 
 ther iinne  nor  diminution  of  this  love  .•  but  if  ye  willcon- 
 fider  the  confequents  of  this  wiih,  if  indeed  hee  had 
 beenc excluded  from  the  Kingdome  of  heaven,  then  it 
 had  beene  a  finne  for  him  to  have  wiihed  it.  One 
 may  wiih  a  thing  fimply  without  finne,  yet  to  wiih 
 it  vcHttum  omnibus  circvmftantiis,  as  it  is  backed  with  all 
 circumihnces,  it  may  be  finne.  Example,  a  woman  hath 
 her  husband  to  be  executed  for  fome  capitall  offence,  the 
 woman  wiihed  her  husband  to  live,  as  her  husband,  and 
 a  Father  to  her  Children  to  provide  for  them;  but  if  fhe 
 ihoulddefire  her  husband  to  live  as  an  Enemie  to  the 
 Commonwealth  contrary  to  the  Law,  then  her  wiih 
 wereafinfullwiih  s  So  for  iW  to  wifh  this  to  teilifiehis 
 earned  love  to  the  Church,  it  was  no  finne;  but  if  he  had 
 wiihed  it  vcfiitum  omnibus  arcumfiantiis^  with  a  diminu- 
 tion of  the  love  of  God,  and  want  of  eternall  happineife; 
 then  his  wifh  had  beene  finne. 
 
 Againe  we  wiih  a  thing  antecedent e  voluntate  vel  confe- 
 quent c  voluntatc^  with  an  antecedent  or  confequent  will. 
 txample,aludge by  his  antecedent  will,  wi  i  eth  that 
 all  the  fubjeds  may  live;  but  by  his  confequent  will,  he 
 wifheththe  malcfadtorto  dye.  So  Paul  wi  1  ed  this  by 
 his  antecedent  will,  but  not  confidering  it  vVith  all  the 
 confequents  that  might  follow  upon  it. 
 
 Fourthly,  Paul  wiihed  not  this  abfolurely,  but  in  com  • 
 parifon:  as  the  naturall  Mother  who  pleaded  before 
 Salomon  chok  rather,  that  the  Child  ihould  be  given  to 
 herwhowasnotthe  Mother  of  it,  than  that  the  Child 
 ihould  be  cut  in  two,  ι  King  7.  26.  If  yeconfider  Pauls 
 wifh  here,  itwasonelyincomparifon;  rather  then  they 
 ihould  die,  he  wiiheththis  to  himfelfe, 
 
 Buthowwiiheth  heetobeeaccurfedofGod,  and  to 
 
 Fff  be 
 
 tsinf. 
 
 Pauls  wifh  confidcr.d 
 fimply  in  itfclfe  wasr? 
 finne. 
 
 Simile, 
 
 Ρ  J*//  w\{h>efitum  cir* 
 cumflaatyt  was  a  finne. 
 
 ViiuntAs 
 
 ~An*tcedck> 
 
 Af»/*wiinw<?s  notabs 
 folute  but  in  companion, 
 
ς  %        An  Expofition of  theMoraULaw.  command,  i.  Li b. 
 
 Anfw. 
 
 j  Ρ  aufswi(h  confider  ed 
 |  material!)  and  formally. 
 
 A  »a;i  cannot  fira ply 
 with  to  be  acctirfed  far 
 others. 
 
 Tauh  will  was  not  an 
 ordinary  meancs  oC  the 
 lewcsfaivatjon. 
 
 .Confeqmnttl, 
 
 Consequent,  2. 
 
 be  rafed  out  of  the  booke  of  life,  feeing  it  was  a  thing 
 impoifiblc  i 
 
 If  ye  confider  this  wiih  of  Paul  formally,  he  cannot  be 
 rafed  out  of  the  booke  of  life;  but  if  ye  will  confider  it 
 materially,  looking  to  PWj  affedion  at  this  time,  then 
 hee  might  have  beene  rafed  out  of  the  booke  of  life. 
 Confider  Chrifts  Petition,  let  this  cup  pajfe.  In  Gods 
 I  eternall  decree  it  was  impoflible  that  it  ihould  paife, 
 1  but  confideragaine  Chrifts  infirmitieas  lie  was  a  man, 
 thefe  two  might  ftand  together,  not  to  paifc,  and  that 
 it  ihould  paffe :  So  confider  Gods  eternall  decree,  'Paul 
 cannot  be  accurfed  norhisname  rafed  out  of  the  booke. 
 of  Life;  but  confideragaine  his  love  and  affeition  to- 
 wards his  brethren,  heewiihedtobe  rafed  out  of  the 
 booke  of  Life.  Love  is  like  unto  the  Ivie,  which  if  it 
 cleave  toaftoneoranold  Wall,  it  will  rather  dye  than 
 forfake  it :  So  Paul  being  ficke  of  love  for  the  Churches 
 caufe,  hee  would  rather  fuffer  the  moft  extreame  pu- 
 niihments,  then  that  the  Church  of  the  I  ewes  Ihould 
 periili. 
 
 A  man  may  wiih  that  which  tendeth  to  his 
 perfection,  as  to  give  his  life  for  his  Countrie,  this 
 is  a  way  to  happineiTe ,  if  hee  doc  it  in  faith ,  but  if 
 hee  ihould  feekefimply  to  be  accurfed  for  others,  this 
 weretofeekehis  owne  definition;  and  this  he  cannot 
 doe. 
 
 Pauls  mill  was  not  an  ordinary  meane  here  for  thefa- 
 vingoftheIewes,buthisearneft  defire  comming  from 
 his  great  love  teftifiedethis,  how  earneftly  hedefircd 
 their  Salvation. 
 
 Firft,  this  wiih  of  Paul  teacheth  us,  how  much  wee 
 ihould  account  of  the  falvation  of  the  fonncs  of 
 men. 
 
 Secondly,  this  wiih  teacheth  us  that  love  feeketh  not 
 
 herowne,iC^.  13.5. 
 
 Thirdly, 
 
We  cannot  loVe  God  and  Mammon. 
 
 5? 
 
 Thir<uy3it  ttachcth  us  that  love  is  ftrongcr  than  death 
 Cant.  8.  6. 
 
 Fourthly,  it  tcacheth  us  how  much  wee  are  indeb- 
 ted to  Chrift,  who  did  really  undergoe  thisourfefoi 
 us. 
 
 The  concluflon  of  this  is,  he  that  loveth  not  the 
 Church  unfainedly,  he  can  never  love  God  intirely;  for 
 he  that  loveth  not  his  Mother  who  bare  him,  will  never 
 love  his  Father  who  begot  him. 
 
 CHAP.  VIII. 
 
 Luc.  16.13. 
 
 Commandement   I. 
 
 Te  cannot  love  God  and  tJttAynmw* 
 
 Hen  we  love  any  thing  more  thanjGod,  and 
 fet  our  affedtions  upon  ir,  then  wee  make  a 
 
 vv 
 
 god  of  it. 
 
 There  are  three  forts  of  people  efpecially  who  have 
 another  god  for  their  god.  The  firft  are  fafaw  lovers 
 of  honour,  The  fecond  are  ?r  >  -:  ■-»?<•/  lovers  of  moneys 
 and  the  third  are  px$JW<  lovers  of  Pleafures. 
 
 The  firft  are  uxhntm  lovers  of  honour;  man  nam- 
 rally  feeketh  himfelfe^nd  his owne honour,  and  he  for- 
 getteth  to  give  honour  to  God  lohn  7.  3.  He  that  (pea- 
 keth  of b ; m felfc  feeketh  his  orvne  gloryK  but  bee  that  feeketh 
 his  glory  thatfent  him J  he  Came  is  trut^&nd  no anrigbtconf 
 neffe  is  In  him. 
 
 The  higheft  degree  of  th's  Idolatry  is  when  they 
 affeft  that  honour  which  belongeth  onely  to  God;  the 
 ground  of  this  affeftation,  isthatpoyfon  which  Sathan 
 
 Fff  2  dropped 
 
 Confequcnt•  3, 
 Confcqtunt.  4, 
 
 ConclnJionn 
 
 Three  ibrtsofmen 
 who  have  not  God  for 
 their  God. 
 
 A  creat  tmWticn  to 
 afFc&  the  honour  that 
 is  duo  to  God* 
 
k  The  gren  ambition  of 
 thi  King  of  Tyrm* 
 
 s>  4  An  Expofition  of  the  Morall  L  aH>.  Com  man .  τ  #    Lib.  ι . 
 
 .^  ■- — ■  ■  .  — — — — -^— — —~—~. 
 
 )  dropped  into  the  cares  of  our  firft  Parents  in  Paradife, 
 i  whenhefayd,  Te full  be as  Gods^  Gen.  3.5.  Therefore 
 !  manaffeoteththe  honour,  that  is  due  to  God.  Such  was 
 |  thatambirionoff/m^,yi#.i2.22.Whenhewasdeligh- 
 j  ted  with  that  cry  of  the  people.  The  voyce  of  God  and  not 
 of  mm.  Such  was  the  ambition  of  Nebuchad.ezzar^Efay. 
 14.  Γ4. 1  will  λ f \end above  the  height  of  thecloudes^lmllbe 
 like  the  mo f:  high.  Such  was  the  ambition  ofthe  King  of 
 7yr#s,£z,ekief.2S.  Firilinwifedome,  he  thought him- 
 telkw;fir  thanDamcl.  vcrf^.  Then  he  thought  him- 
 felfe  to  be  the  fumme  and  perfection  ofalimfedome.Thh<l~ 
 ly,  he  thought  that  he  exceeded  the  High  Prieft  in  all  his 
 ornaments,*'^ 13•  Fourthly,  he  thought  himfelie  to 
 be  above  Cddam  when  he  was  in  Eden  the  Garden  of  God 
 verf.i%.  Fjftly  above  the  Cherubims  or  'w.gQhverf.i}. 
 And  iaft  he  fayd,  he  w;s  Godhimiclic^andfat  in  the  feat  e  of 
 God,  And  fuch  is  the  ambition  of  the  Pope  ihztexalteth 
 him felfe  above  atlth&t  is  callca  God.  2  Thejf'.  r.4. 
 
 How  can  creatures  defire  to  bee  like  God,  for  they 
 cannot  defire  that  there  ihould  be  two  Infinites  ? 
 
 Thereare  two  forts  of  defires,  voluntas  abfoluta  &  ef 
 fcax,&  conditionatacjr  ;#c/y?^v5anabfoluteand  ef&dtual' 
 will,  and  a  conditionall  and  not  Co  effe&uall  a  wilhby  the 
 firft  they  cannot  defire  tobe  like  God,but  by  the  fecond 
 they  may  defire  to  be  hke  God:  The  will  of  man  can- 
 not abfolutely  wifh  to  be  like  God  in  all  things,but  it  wi- 
 ll• eth  to  be  like  God  in  fomethings,  as  Adam  and  Eve  c\^ 
 firedtobelikehiminknowledg.i\r^^r^/ ^^c-rdefired 
 to  be  like  him  in  greatnes.j^.14.14 ..SimonM agus  defired 
 to  be  li;e  him  in  power,in  working  of  mi  acles,thcrefore 
 they  called  him  the  great  futver  o/Gody  ct\  3. 1  o.  and  He• 
 rod  defired  to  be  worfbipped  like  G od,  \^i  ^12.22  .But 
 abfolutely  no  creature  can  defire  to  be  like  God. 
 
 hefecondfort,  are-  :  u  ,:h  lovers  of  money,  cove- 
 toufnefle  is  Idolatry,  Efhef.  5.  y. 
 
 There 
 
 Quejt. 
 
 Anfwm 
 
 Cahfoluta  et 
 VolttHs.\fficax. 
 \  1as,       ycni'ii'ienAtA 
 
 A  creatariannot  with 
 to  bs  like  bod  in  all 
 thirg;,    r 
 
Jdolatry  ofthcji-jl  CommanJemtnt. 
 
 Thereisa great  refemblancc  betwixt  the  Idolatry  of 
 the  firft  Commandement,  and  the  Idolatry  of  the  fe- 
 cond  Commandemcnt  5  betwixt  a  Covetous  wretch 
 fetting  his  heart  upon  his  money,  and  an  Idolater,  bow- 
 ing before  his  uiiage.TheLordihewedto££.i,£/i,/inavU 
 fion.  Cap<  8.  the  vile  abhominations  that  were  commit- 
 ted within  the  Temple,  and  what  they  were  doing  in 
 the  chambers  of their  imagery.  Some  were  worihipping 
 creeping  th/ngs^  Some  with  their  Cenfers  in  their  hands 
 making  the  fmoake  to  goe  up  before  their  Images,  and 
 iome  weeping  before  the  filthy  Idoll  Tammttz.  So  if  the 
 Lord  would  lead  us  in  the  Spirit,  and  letusfee  (ashce 
 did  Ezekiel)  what  our  feverall  affections  were  doing 
 within  us;  weihouldfee  a  thoufand  times  greater  Ido- 
 latry, than  ever  Ezekicl  faw  in  the  Temple.  Here  wee 
 ihould  fee  fomc  facrificing  to  their  orvnenet,  Habacle.  if 
 16.  afcribing  all  things  to  their  ownewit  and  policie. 
 We  ihall  fee  others  facrificing  to  Tammuz,  or  Baal  Peor, 
 to  f%eir  filthy  luft,andas,  I  ere.  7.  1 8.  The  Children  ga- 
 thered the  V/ood^  and  the  Fathers  kindled  the  frey  and  the 
 Women  kneadedtheir  dough  to  make  Cakes  to  the  Quecne  of 
 Heaven-Jo  when  we  looke  into  our  hearts  we  ihall  fee  our 
 affe&ionsbufietogivefomefortoffcrvice  to  this  Idoll  j 
 or  that,  and  to  none  more  readily,  than  to  Baal- mam- 
 mon. 
 
 V  kcnNebuchadnezzar  fet  up  a  golden  Image  to  bee 
 worfhipped,allthe  people  felldowneandwoi  (hipped  it, 
 butthe  three  children  who  refilled  to  worihip  it  were 
 caft  into  the  fine  furnace,  yet  the  Angell  of  the  Lord 
 was  with  them  in  the  midft  of  the  firie  furnace,  and  they 
 found  ι  he  moil  comfortable  preience  of  God  with  them, 
 becaufethey  would  not  fall  downe  before  that  Idoll; 
 SofakhCbriJojfome,  covetous  andavaritious  wretches 
 fall  downe  before  their  money,buf  the  Children  of  God 
 refufe  with  the  three  Children  to  fall  downe  before  that 
 ___^_  Fff3  god 
 
 Grrat  affinity  betwixt 
 idolatry  of  tliefirft 
 Comnu  «dement  a  id 
 iodlatry  o&iie  ftc^d 
 CoriHEaadenieiK, 
 
 Greater  idolatry  novy 
 than  in  the  dayes  of 
 
6         Jn  Expofition  of  the  Morall  Law^command.  i.   Li  b.  ι 
 
 c  Wt 
 
 ,„p^/- 
 
 ;rkefa«rificioi:fcc 
 coveteus  man  to  fc^s 
 Idoll, 
 
 1 
 
 The  covetous  w*«  *s 
 mariedtehi&gold, 
 
 Thtkliy  is  abaft  god. 
 
 t 
 
 god  of  thickc  clay  which  is  Gold,  [gnabh  tit'}  denfum  In- 
 tfim>  Habak.2.  7.  And  therefore  God  is  with  them  in  all 
 their neceffities,  and  pro videth  for  them.  And  as  the 
 Idolater  hatha  facrifice  which  he  offereth  to  his  Idoll- 
 So,  faith  Chyfofiome^  hath  theavaritious  man  his  facri- 
 fice which  hee  offereth  to  his  Idoll,  btfwhat  facrifice 
 hath  he  ί  Even  thofe  whom  he  defraudetn]  ^nd  maketh 
 a  facrifice  of  them  to  his  Idoll.•  againe,  he  maketh  a  facri- 
 fice of  the  poore  to  whom  he  denyeth  maintenance.  And 
 laft,  the  wretch  offereth  himfclfe,becauie  he  defraudeth 
 his  owne  foule  of  the  ufe  of  his  riches.  And  as  the  Idola- 
 ter devoutly  beholdeth  his  Idoll,  and  dare  fcarcely 
 touch  it^fo  the  covetous  wretch,  dare  fcarcely  heboid 
 to  touch  his  money,  and  his  heart  is  oftener  with 
 his  money,  than  the  Idolaters  heart  is  with  his  Idoll. 
 lob  purged  himfelfe  of  this  Idolatry.  If  1  have  made 
 goldmine  hope^orfine  g&lci  my  confidence^  lob.p.  34.  The 
 Seventy  reade  it,  fipofuiaurum  m  conjugium  meum^nd  it 
 fignifieth  the  great  love  which  thecovetous  man  hath 
 to  his  riches. 
 
 The  third  fort,  are  pi>;>?jw  lovers  of  pleafures. 
 Ιώη  reduceth  all  thefe  forts  of  pleafures  to  three,  either 
 thelafiofthefleft^  thelufiofthe  eyes  ot  the  pride  ofltfe^  1 
 I  oh»  2. 16.  firft  the  luft  ofthe  fleih5  by  this  is  meant  all 
 internall  pleafures  wherein  the  flefh  delighterh,  as 
 drunkenneife,  gluttony,  whoredome,  fuch  make  a 
 godoftheirbelly;  the  very  panch,  which  isthebaicft 
 part  in  man,  is  made  a  god  by  them ,  they  facrifice 
 not  to  the  wit  their  more  excellent  part,but  all  their  care 
 is  for  the  belly.  Clemens  tAlexanarintti  writeth  of  a  fifli 
 which  hee  caiicth  i.v7d?^o;7^0.,  which  hath  not  a. 
 heart  diftinguiihed from  the  belly,  as  other  fiiheshave,, 
 but  it  hath  the  heart  in  the  belly  :  So  thefe  gluttons 
 which  make  a  god  of  their  belly  3have  their  hear  tin  their 
 belly. 
 
 The 
 
J  man  cannot  love  God  and  Mammon. 
 
 57 
 
 The  fecondfort  of  pleafures,  is  the  lust  of  the  eyes. 
 Ecclef.  2.  io.  Wbatfoever  mine  eyes  defircd  I  kept  not 
 from  them,  1  withheld  not  mine  heart  from  any  joy. 
 Heftudiedto  fatisfie  all  his  fenCes,  his  e«flfi  with  mu- 
 ficke.  I  got  me  men  fingers  and \  women  fingers ,  and  the 
 delights  efthefonnes  of  men, as  muficall  infiruments,  and 
 that  of  all  forts  verf  8 .  His  eye  with  great  buildings,  gar- 
 dens and  Orchards  verf  4.  5.  His  tail,  I  fought  in  mint 
 heart  to  give  my  felfe  unto  Wine,  verf. 3.  that  is,  to  livein 
 p/^yir^andiuch  are  dead  while  they  live%  1  Tim.  5.  6. 
 fuch  were  Tyrus  and  Sydon,  and  thofe  of  Phoenicia^ 
 they  were  called  Phoenicians  from  the  Syriacke  word 
 Phinneky  delicatm ,  and  ^v^eA  deltcati,  becaufe  they 
 fpent  their  time  in  pleafure.  Chrift  pronounceth 
 a  woe  againft  fuch  ,  Woe  be  to  Jouji^Uugh^  Luc._69 
 2  5•  That  is,  that  fpend  your  time  in  mirth  and^plea- 
 fure. 
 
 The  third  fort  of  pleafure,  is  the  Pride  of  life, 
 which  puffeth  up  men  that  they  know  not  themfelves. 
 Ό  avid  fait  h  of  the fey  that  Pride  compajfeth  them  about  as 
 achaine  :  and  violence  cover eth  them  *s  a  garment.  PfaL 
 73.6. 
 
 .  TheConclufion  of  this  is;  The  Lord  in  the  Creati- 
 on made  a  threefold  fubordinat  ion,  firft  that  man  fhould 
 befubordinate  and  fubjeoi  to  God,  to  honour  and  re- 
 verence him.  Secondly,  that  the  fenfuall  appetite 
 ihould  be fubordinate  to  the  reafonable  faculty.  Thirdly 
 thatthings  below  here  fhould  bee  fubjeol  both  to  the 
 reafonable  faculty  and  fenfuall  appetite,  but  when  a 
 man  loveth  any  thing  better  than  God,  then  all  thefe 
 three  fubordinarions  are  broken  $  for  when  hee 
 affc&eth  divine  honour,  making  a  god  of  himfelfe: 
 then  the  ftrft  fubordination  is  broken,  when  hee  fet- 
 teth  his  heart  on  his  pleafures ,  and  maketh  a  God 
 of  them,  as  the  rich  glutton  who  had  his  pleafures  and 
 
 F  f f  4  good 
 
 Theluftof  theeyc* 
 
 νντήα: p 
 
 Salomon  ia:ijG?<3  a!Miis 
 
 p33  delicate  tfa Wit• 
 
 - 
 
y 
 
 5 8  JnExpofitionoftbeMorallLaft,  Cowman. ι.    Lib.!, 
 
 goodthingsin  this  life.  Luc  16.  Then  the  fecondfub- 
 
 ordination  is  broken.    And  thirdly,  when  he  fetteth 
 
 his  heart  on  his  money,  to  make  a  god  of  it,  and  to 
 
 ferveit.  As  the  rich  man  in  the  Gofpell,  Luke  i2. 
 
 ι j.  Then  the  third  fubordinatioa  is  broken. 
 
 Whereas  it  (hould  ferve  him,he  becom- 
 
 meth  a  flave  to  it :  the  heathen 
 
 could  fay,  mihires,  non 
 
 mi  rebus  fubmit- 
 
 tere  conor. 
 
 Com- 
 
<9 
 
 Commandement.  II. 
 CHAP.  I. 
 
 Ofjdoktrj  in  General!. 
 
 Ε  sod.  20.5.  Tkoujbdt  not  make  to  thy  felfc  any  gra- 
 ven Imager  &c. 
 
 ■^  Here  are  two  things  forbidden  in  this  Com- 
 mandement, firft  to  make  an  Image  for  a  reli- 
 gious worfhip,  and  fecondly  to  worihip  it. 
 Some  condemne  the  a<S  of  painting  and  car- 
 ving, as  the  Iewes  doe,  who  will  not  fuffer  a  painter  to 
 dwell^amongftthem;  But  this  gift  of  it  felfe,  isthegift 
 of  G  od,  as  may  be  feene  in  \^4boUab  and  Be&aliel  whom 
 the  Lord  indued  with  this  skill.  Exod.^u^.  Secondly 
 fome  will  not  allow  the  hiftoricallufe  of  them  in  houfes, 
 or  the  civiUufe  of  them  upon  the  Princes  Coine  fordi- 
 ftiniHonsfaie,  but  this  islawfu  1,  and  Chrift  himfelfe 
 alloweth  it.  Mat.  22.20.  But  fome  goc  further  and  al- 
 low them,  not  onely  for  ornaments  in  private  houfes, 
 butalfornChutches,  as  the  Lutherans  doe.  Fourthly, 
 fome  allow  them  for  excitation,  to  move  them  to  wor- 
 ftiprandlaftly,  fome  allow  them  for  adoration.  Thcfe 
 arenotLawfulI. 
 
 Thcu βα/t  mt  make  to  thy  felfe  ^  &c.  There  is  a  diffe- 
 rence betwixt  him  that  maketh  the  Idol!,  and  him  that 
 prayeth  to  it  when  it  is  made  3  the  one  is  the  mate- 
 
 The  Wolf  ufe  of 
 painting, 
 
 What  tiCc  ο  Fpaln  ticg? 
 
6o  An  Expofition  of  the  MorallLaw.   Cowman,  2*.  Lib. 
 
 Ko  Wdtfhipto  he  gtVin 
 te  an  Idoll. 
 
 'ZnSgmUA'flexiti 
 JHD  dimijjiocapuii 
 
 :umfupewYecorptc> 
 lip  vcrticem 
 
 Τ     Τ 
 
 inctiwore. 
 
 Τ"    τ  '  s       " 
 
 corpus  prefer  we. 
 
 riall  Idolater,  the'other  is  the  formali  Idolater :  The 
 artificer  maketh  onely  the  Image,  but  hee  who 
 prayeth  before  it  and  adoreth  it,  maketh  a  god  of  I 
 it•  The  Children  of  ifrael  cryed  unto  Aaron^  make  us 
 gods  to  goe  before  #*,  Exod.  32. 1.  It  was  Aaron  that 
 madetheCafe,  but  the  people  made  the  Calfe  a  god• 
 If  a  man  had  come  into  the  ihop  of  Demetrius  the 
 filver  fmith,  and  had  asked  him,  what  hee  was  doing  ? 
 and  he  fhouid  have  anfwered,  I  am  making  gods;  hee 
 ihould  not  have  anfwered  rightly  here$  for  it  was  hee 
 that  bowed  before  the  Idoll,  and  prayed  before  it,  that 
 made  a  god  of  it,  Pfal.  115. 8.  They  that  make  them  are 
 like  unto  them  :  fo  are  all  they  that  put  their  trufl  in  them• 
 This  is  the  fpeciall  fort  of  making  of  gods,  when 
 men  truft  in  them  and  adore  them  5  The  Poet  CMartiall 
 faith, 
 
 Sluifingit  facros^  anrovelmarmore  vulttis> 
 Ν  on  facit  ille  Deos  3  qui  rogatjfiefacit9 
 
 'thoufhalt  not  bow  down  to  them  e^r.there  are  two  things 
 forbidden  here.  Nihil  dandum  idolo^nec  acc'ipendum  abl- 
 dolo:  Nothing  muft  begfven  to  the  Idoll,  nor  nothing 
 taken  from  the  Idoll.  We  muft  give  nothing  to  the  Idoll, 
 as  reverence  or  maintenance., 
 
 Firft  wee  muft  doe  no  homage  or  reverence  to  the 
 Idoll.  The  Hebrewes  have  foure  words,  to  note  the 
 fourefeverallgefturesofthebody,  the  firft  is  Sarach, 
 The  bowing  of  the  knee,  2  chron.  £.13.  The  fecond  is 
 Carang^  which  fignifieththebowing  of  the  head,  with 
 thebulkeofthebody,  P/S/.95.6.  The  third  is Kadadj, 
 the  bowing  of  the  head.  The  fourth  is  HiJhtahhavah,Thz 
 proftrating  of  the  whole  body  upon  the  ground.  So  hee 
 forbid  deth  to  lift  the  eyes  to  an  Idoll,  ler.\%-6.  Soto 
 kiife  the  Idoll,  1  King.  ipt  18./  have  refervedten  thou- 
 
 fand 
 
Ofjaolatry  ingenerdl. 
 
 6ι 
 
 find  wbofc  mouth  have  mt  k'Jfcd  Baal.  Cicero  makcth 
 mention  of  the  Image  οι  Hercules,  cu\m  mentum  ofenlis 
 adorantium  attrttum  fuit.  Whofe  mouth  and  chinne 
 was  worne  with  the  kifling  ofthofe  who  worihipped  it. 
 And  when  they  could  not  reach  to  the  I  doll  to  kifle  it, 
 they  kiifed  their  hand  in  token  of  homage  which  they 
 did  to  their  Idoll.  Contrary  to  this  fort  of  worihip  is  the 
 killing  of  the  Son  Iefus  Chrift,  Pfal.z.  1 2 .  This  ofculum 
 homagu\  isdueonelyto  Chrift. 
 
 Secondly5  wemuftgive  nothing  to  an  Idoll  for  the 
 maintenance  of  the  fervice  of  it,  as  the  Ifraelites  tooke 
 their  ear-rings  and  Iewelsto  make  the  golden  calfe.  So 
 we  mud  not  plant  groves  to  it,  Dcut.  16.22.  Pfal.  137. 2. 
 We  banged  our  harpes  upon  the  willowcs^  when  they  defi- 
 red  us  to  play  to  their  gods;  we  hung  up  our  harpes  upon 
 the  WilloweSjthat  is,  upon  the  groves  confecrate  to  Be- 
 lus  or£*7,and  wefaide.lt  were  better  that  our  tongues 
 ihould  cleave  to  the  roofe  of  our  mouth,  than  that  wee 
 lhould  forget  the  worihip  of the  true  God  at  leruftlew, 
 fo  toereoi  any  title  or  infeription  in  honour  ofthem,£w. 
 26.1. 
 
 So  to  inftitute  a  Prieft-hood  to  ferve  thefc  f- 
 dols,  luclg.  17.  12•  As  Micha  confecrated  a  Levite^ 
 in  the  criginall  it  is  Implevit  Micah  m&num  Levita^ 
 Micah  filled  the  hand  of  the  Levite,  where  this  Idolater 
 imitated  the  forme  of  confec  ration  of  the  Lords  Priefts, 
 Exod.ip.^i.  zchron. ij.  3.  Omnis  vtmens  ad  im$len- 
 dam  manum  fnam^  that  is,  to  be  ordained  :  When  the 
 Prieft  was  confecrate  to  the  Lord,  the  Ramme  which 
 was  to  be  offered,  was  called  ^Ariesim^lctionis.  Bxod. 
 29.31  Becaufe  the  hand  of  the  Prieft  was  filled  with 
 it  when  he  was  ordained.  Thefe  Idolatrous  Priefts,.  2 
 Ktn^.i  3  .are  called  Kemarlm^  as  ye  would  fay,  blacke, 
 becaufe  they  were  fmoked  with  thefmokeofthefacri- 
 fioes» 
 
 -    y• 
 
 portiKtr  fiffiiftcat  efcu 
 
 Nothirgto  be  given  to 
 the  maintenance  of  an 
 Idoll, 
 
 Implore  manum  quid 
 
 So 
 
 •napics^ap 
 
 atnivrarZ' 
 
6  2  *An  Expofition  of  the  Morall  Law.  Qomnuin .  ι .  Lib. 
 
 ThcPrifftsftocdbarc: 
 fot  before  the  Lerd 
 when  tKcy  fcrved. 
 
 nit  m^y 
 
 C»h  μ  aitenus 
 Π3ΤΏΠ  «•''"« 
 
 rrinrrtsran 
 
 ineurvaiio 
 
 ■paan  μ** 
 
 How  adoration  differ 
 rah  from  prayer. 
 
 Adoration  is  a1  a&l 
 ©freligiouswoiihip. 
 
 Sri  irualUr?d  civil 
 worihip  are  diftingttii! 
 ihed  by  the  end  and  in- 
 tentioncf  the  werilup*5 
 per• 
 
 /ij  So  to  ft  and  barefooted  before  the  Idol  which  the  hea- 
 then called  Nudipedalia,  they  borrowed  this  cuftome 
 from  the  Friefts  of  the  Lord,  who  ftood  barefooted  be- 
 fore the  Lord  when  they  ferved. 
 
 All  thefc  forts  ofexternall  worihip  given toJdols,the 
 Iewes  called  Gmbhuda  Zara^  and  it  confided  in  foure 
 things,  firft  Λ  hare,  fecondly  SuffJtts^uxalyJncurvAtio^ 
 and  fourthly  Libatio^  inthealtar,theincenfe,the  bowing 
 and  the  offering  to  it. 
 
 Adoration  confifteth  in  the  inward  adoration  of  the 
 heartland  outward  gefture  of:  the  body ;  and  itdiffercth 
 from  Pray  eiywhich  may  be  performed  by  the  inwardad 
 of  the  minde  fometimes,  without  any  outward  geftureof 
 the  body. 
 
 This  Adoration  is  an  z€t  of  religion,  properly  to  be 
 performed  to  God  onely,  asthcobjeftofitsforitarifeth 
 ofanapprehenfion  of  the  excellence  of  God  above  all 
 thingscreated,anditis  Idolatry  when  this  worihip  is  gi- 
 ven to  any  creature  either  directly  or  indireoHy. 
 
 Spirituall  Adoration  and  civill  adoration  are  diftingui- 
 ilied  by  the  end,and  the  intention  of  the  wor  ihipper  only 
 diftinguifheth  them  .There  is  no  outward  worihip  which 
 is  done  to  God  but  it  may  be  done  to  men,  except  onely 
 facrifice  which  is  due  to  God  onely,  Exed.zi.  Other- 
 way  es  the  intention  of  thefe  who  worihip,  and  the  end 
 wherefore  they  woriliip,  diftinguifheth  them.  When 
 the  mother  ofthe  fonnes  otZebedeuo  came  to  Chrift  and 
 bowed  to  him,  Mat.  ι  c .  ι  ο .  defiring  that  one  of  her  fons 
 might  fit  at  his  right  hand,  and  the  other  at  his  left  hand, 
 this  was  but  civill  adoration  which  (he  gave  to  him,  be- 
 caufe  it  was  but  a  civillthing  which  ihe  required  of  Trim, 
 taking  him  to  be  a  temporall  King  ;  but  when  a  Catho- 
 licke commerh  and  boweth  beforethe Pope,  he  giveth 
 him  more  then  civill  honour,  hee  giveth  him  divine  ho- 
 nour 5  why  *  becaufe  he  taketh  him  to  be  one  that  can- 
 not 
 
Ofjdolatry  in  General!. 
 
 ** 
 
 fcttftativum  contraclnm  in  himfelfe*,  but  no  man  hath 
 Totumpstcflativumcwtratiilm  within  himfelfeto  remit 
 finncs.  When  they  bow  before  the  pope,  they  hold 
 that  hee  hath  not  onely  fotefiatem  contraii  am  to  remit 
 finnes,  bu-t  fotcflatem  excellent;*,  and  that  it  differeth 
 onely  in  degreee  from  Chrifts  power:  whereas  theMi- 
 nifter  in  remiiTion  of  iinnes,  hath  not  this  power 
 te»<  fed  tantum  l*nyn7m?i,  and  hee  doth  nothing 
 inabfolution  butdifpofcth  onely  the  penitent,  and  by 
 the  word  and  probable  iignes  abfolveth  him  ,  this  ab- 
 folution  is  not  a  proper  aft  of  forgivenefle  of  finne,  as  if 
 ithadadired,  necefifarry  andphyficall  influence  in  for- 
 givenefle of  finne^but  hee  is  onely  Can  fa  mor  alts,  fen  con- 
 r///'tf/w5whereupon  God  is  moved  to  pardon  the  penitent 
 when  he  fceth  him  humbled.  But  they  afcribe  to  the 
 pope  the  fame  power  which  is  in  Chriftto  forgive  fins, 
 althottoh  not  in  the  fame  degree $  therefore  when  they 
 bow  before  the  pope  it  is  idolatrous  worfhip,  and  as  the 
 people  called  Simen  Magus  the  great  power  of God.  Ac7.8. 
 ι  ο  .fo  doe  they  the  pope. 
 1  he  intention  of  the  worihipper  makcth  not  that  civill 
 
 worfhip 
 
 not  errein  his  calling,and  who  isChrifts  vicar  upon  earth 
 here  5  Sohegivcth  him  in  effeit  that  which  is  due  to 
 (Thrift,  and  that  he  hath  that  fame  power  to  forgive  fms 
 which  Chrift  hath. 
 
 There  is  Totttm  ptcflativum  and  Totum  covtraffum  $ 
 Tot  um  fotcflatiznm  is  the  power  of  ruling  and  gover- 
 ning in  a  King  \  Totum  contract um  is  the  fame  power 
 contra&ed  in  an  inferiour  magiftrate;  as  in  a  Major  or 
 Provcft,Chrifl:  hath  Totum potcftativuw^bfolutc  power 
 to  remit  finnes,  but  his  miniilers  have  not  Totum  con- 
 tracJum,  as  inferiour  magiftrates  have  the  power  of  the 
 King,  theyare  onely  but  Heralds  to  make  intimation 
 of  the  remiiTion  of  finnc  s :  the  inferiour  magiftrate  may 
 urge  obedience  to  himfclfe,  becaufe  hee  hath  Totum 
 
 {PtteflatiVum, 
 Contraflum, 
 
 MifiiftcrshaYenot/ds 
 turn  contrdftumfcut 
 th'yareasHerauldsto 
 pronounce  remiision  of 
 finnes. 
 
 >-  %Jr 
 
 poteftcu• 
 
6  4  Μ  Exptfition  of  the  Morall  Law•  Command.  %*  Lib•  ι 
 
 The  intention  of  the 
 worihipper  makcth  not 
 that  ciyill  workup 
 which  was  firft  infti- 
 lutedto  be  fpirituall. 
 
 c  Qpcrsnth 
 Condnfion  i. 
 
 ■Conelufiom, 
 
 worihip  which  was  firft  inftituted  to  be  fpirituall  wor- 
 ihip.  Example  j  Ifaman  fliould  ftand  before  an  idoll3and 
 faine  himfelfe  to  bow  before  it,for  the loofing  ofthe  ia- 
 chetofhisfhoe,  this  were  idolatry^  wh)  ?  beeaufe  bow- 
 ing before  an  idol  was  inft  kuted  for  thehonor  of  the  idol:  j 
 and  here  we  muft  diftinguifh  inter  finemroperis^  &  fineni  j 
 ^^/z^andthea&ionistobejuc^  non 
 
 operant  is  ^  from  the  end  of  the  aftion  or  worke,  and  not 
 from  the  end  of  him  that  worketh. 
 
 Theconclufionofthis  is,  No  bodily  gefture  diftin- 
 guiiheth  fpirituall  worfhip  from  civill  5  therefore  God 
 counteth  nothing  of  the  outward  bodily  worihip,  where 
 the  inward  worihip  ofthe  heart  is  wanting.To  bono  down 
 the  head  like  a  bulf-rufh  and  to  (pread  fackecloath  and  oJIjcs 
 under  them.Efay.')  8. 5.  this  did  not  pleafe  the  Lord  .-and 
 whenthcLordwillethusto  keepe  our  foot e  when  wegoe 
 into  the  houfe  ofGod^Ecelcf.  5.1.  It  is  meant  ofthe  affecti- 
 ons., and  not  ofthe  foote  ofthe  body. 
 
 Secondly,  it  is  finis  operis,  ai|dnot  operant  is  which  di- 
 flinguiiheththea&ion,  thereforethefeturne-coats,  and 
 timefervers5who  haveaknee  ready  for  every  idolatrous 
 fervice,  their  intentions  will  not  excufe  them  from  ido- 
 latry ,becaufe  the  chiefe  thing  which  is  intended  there  is 
 idolatry• 
 
 CHAP, 
 
tfo  creature  invifible  to  be  ^orf/tpped. 
 
 *5 
 
 CHAP,   II, 
 
 No/pirituall  ιϊοφφ  is  due  to  any 
 creature  itivifible, 
 
 Qommandemcnt  II, 
 
 Exod^io.^.  Or  an j  likencffeofam  thing  that  is  in  hea- 
 ven above \or  that  is  in  the  earth  beneath^  or  that  is  in  the 
 water  under  the  earth. 
 
 GOd  knowing  the  wand  ring  heart  of  man  tiow  prone 
 it  is  to  idolatry  ,&  to  go  a  whoring  after  other  gods, 
 firft  he  forbiddeth  them  to  worfhip  any  thing  in  heaven , 
 fecondly  in  the  ^rr^,thirdiy  in  water  under  the  earth.  He 
 forbiddeth  them  to  worihip  thefe  vifible  creatures ;  but 
 there  is  more  comprehended  here,  G  od  faid,in  the  crea- 
 tion,that  he  created  heaven  and  earth  Gen.  i.i.  EuttheA- 
 poftlccxpreifethitmore^rgely.  Colof..i.i6.  For  by  him 
 were  created  all  things  that  arc  in  hcavn^  and  that  are  in 
 ί  earth ^vifikle andinvifible.  So  ihould  this  be  refolved  here 
 more  largely ,  astothingsinvifibJenowinthe  heavens, 
 land  to  the  devils  who  ai  e  caft  out  of  the  heavens,and  ap- 
 pearetomenin vifible  fhapes. 
 
 Things  in  heaven  which  are  not  to  be  worshipped  :  as 
 firft,  the  humanity  of  Chrift ,  C  hrift  G  od  and  m^n  is  th  e 
 objc&cfour worfhip,  but  not  Chrift  in  his  manhead. 
 He  that  honor  eth  not  the fon  ^honour  cth  not  the  fat  her, Rom. 
 14. if.  ^iUknecsftdlbowto  me.  John  20.2%.  Thomas 
 raid,c3-fy  Lord^andmj  God-,  yet  the  man  Chrift  was  to  be 
 worfl  ipped  when  we  w-s  lying  in  the  grave:  becaufe 
 he  hypoftaticall  union  was  not  feparated  by  "death ;  but 
 he  humanity  by  it  felfis  not  to  beworfliiped,  for  Chrift 
 
 as 
 
 John ?.t*. 
 Chrift  God  and  man 
 is  the  object  of  cur 
 
 vyorfnip. 
 
66 
 
 The  hnnanity  cf 
 Chiiftbyitfelfeisnot 
 to  be  worOiipped. 
 Nice*,  epiflrp  *  ad  C  en- 
 fant. 
 
 V  A  (foci at  fa  a  ^ 
 A<tor4tio< 
 
 £CopuUtt$a. 
 
 To  worflhip  the  gcd  * 
 head  of  Chrift  vyich  ci  - 
 viJI  honour  i$  bJa/phen-jy 
 
 Adoration  loolceth  to 
 the  greateft  excellency 
 in  the  perfon. 
 
 Simile. 
 
 Un  ExpofitionoftheMoraftLaw.  £omman.\. Lib.1  % 
 
 — ; — - 
 
 asmanhe  worfliippcd5/^.^,2  2.  Wee  know  what  we  wor- 
 fbip.  Secondly 7 Cur fed is  be  thatftttteth  his  truttin  man. 
 Ier.  17-5.  But  the  humane  nature  of  Chrift  confidered 
 by  it  fel£e,is  a  man,  and  therefore  not  to  be  worihipped; 
 And  the  councell  of  2V7r£  accurfed  Neftorius^  and  con- 
 demned him  as  an  idolater,  becaufe  hee  did  hold  that 
 Chrift  the  fonne  of  God  was  but  a  mere  man,  and  yet 
 was  to  be  worihippedj  Cyrill  calleth  ώκ  4fflp•»^]^.^ 
 it  is  true,  we  worihip  Chrifts  manhood  with  his  God- 
 head affociatwejoux.  we  worihip  not  his  Godhead  and  his 
 manhood  eopulative^wcvJorCiap  the  king  with  his  crown - 
 djfociathe^  but  we  worihip  not  the  king  and  the  crowne 
 copulative  5  and  we  worihip  not  the  humanity  of  Chrift 
 fork  felfe,btit  becaufe  it  is  hypoftatically  united  to  the 
 Godhead,and  foit  is  worfhipped  **7*  άκ.β.  If  wee  ihould 
 worihip  the  humanity  of  Chrift  with  civill  honour,  as  it 
 is  hypoftatically  united  to  the  Godhead,  thenwe  ihould 
 worihip  the  Godhead  but  with  civill  honour,  which 
 were  blafphemy  ;  for  fpirituall  honour  is  onely  due 
 to  the  Godhead,  and  the  worihip  which  is  due  to  one 
 oftheperfonsin  the  hypoftaticall  union,  is  due  alfoto 
 the  other  $  therefore  it  is  not  civill  honour  which  is 
 given  to  the  humanity  of  Chrift,  as  it  is  united  hypo- 
 ftatically  with  the  Godhead  3  and  feeing  adoration  re~ 
 fpedeth  totumfuppofitnrn^  the  whole  perfon  5  it  looketh 
 aiwayes  to  the  greateft  excellency  in  the  perfon,  for 
 otherwifeif  weiliould  worihip  a  perfon,  and  not  looke 
 to  his  chiefeft  excellency,  it  were  no  lefTe  then  to  pro- 
 feffe  that  there  were   no  greater  excellency  in  him. 
 Example,  ifa  Kim  were  both  a  Duke,  a  MarqueiTe,and 
 anEarle,  and  if  one  ihould  give  him  the  honour  onely 
 which  is  due  to  an  Earle,  this  were  in  effeft  to  de- 
 grade him  of  his  king  y  honour;  fo  to  confider  Chrift 
 as  God  and  man,  and  yet  to  give  him  onely  but  civill 
 honour^  this  were  to  degrade  him  of  his  greateft  ho- 
 nour,'] 
 
Creatures  inVtfible  not  to  be  worfhipped, 
 
 67 
 
 nour:  To  conclude  this  with  Athanafias^  Necfcrbumfinc 
 CirnCy  nee Car  ο  fine  Vcrbo  adoraripotefl,  neither  the  word 
 without  the  fleih,nor  the  flefli  without  the  word  is  to  bee 
 worlhipped,  but  fo  that  the  rcafon  and  caufe  of  the  ado- 
 ration is  itiH  in  the  deity;  and  the  humanity  is  adored  be- 
 caufe  it  is  hypoftatically  joyned  to  the  deity. 
 
 A  diftinft  cxcellencie  ftirreth  up  a  diftinft  affe&ion 
 and  motion  in  the  minde,  but  the  cxcellencie  ofthehu• 
 manityisadiftinftexceltencie:  therefore  it  ihould  itirre 
 up  a  diftinot  adoration. 
 
 A  diiHnoi  excellence  in  diftinft  perfonsfliouldhave  a 
 difiinft  adoration*  as  aKingfhould  be  otherwife  wor- 
 Gripped  then  a  Baron^but  when  they  concurre  in  one  per- 
 fon,  then  there  ihould  not  be  a  diftinft  adoration,  here 
 we  give  one  fort  of  adoration  to  the  whole,  to  both  the 
 natures  of  Chriftin  one  perfon. 
 
 Angels  who  are  in  heaven  are  not  to  bee  worfhipped. 
 Cotefll  2 .18.  'Let  no  man  beguile  you  of  pur  reward  in  volun- 
 tary humility  and  worf\)ipping  of '  angels  0  intruding  him- 
 fclfe  into  thofe  things  which  he  hath  not  feene^v  ninety  puffed 
 up  in  hisflefbly  mind^  and  not  holdingthe  head.  Where  the 
 Apoftlereafoneth  this  wayess  every  one  who  is  fubje& 
 and  fubordinate,  as  the  members  are  to  the  head,  ihould 
 not  have  that  honour  which  is  due  to  the  head.  But  the 
 angels  are  fubjed  to  the  head;  therefore  they  ihould  not 
 havethat  which  is  due  to  Chrift  the  head .-  Let  us  pray 
 to  our  Father,  and  he  caa  fend  legions  of  angels  to  de- 
 fend us.  Mat.  26.  25. 
 
 he  e  are  two  forts  of  worihip ,  cultus  religionis,  & 
 cult  m  focietatis'yd.  worihip  of  religion  and  a  worihip  of  fo- 
 ciety  or  fellowihip,  cultus  foaetatis^  belongethto  all 
 thofe  who  are  of  one  fociety,the  angels  are  our fellow  fer- 
 vants*  Revtl.21.9.  Therefore  this  worihip  which  is  done 
 to  theai,  is  done  to  them  as  our  fellow  fervants. 
 Thiscivili  worihip  which  k  performed  by  men,  is  ei- 
 ,  Ggg  ther 
 
 Νβί:ΓίβπΗ•  Godhead 
 of  Chrifc  without  the 
 mmhoad,  nor  the  nun: 
 hood  without  the  God- 
 head are  to  bo  workup; 
 
 ■Anfvfi\ 
 A  diftin&  excellency 
 in  divirfe  peribns  ftfr- 
 reth  op  a  diftinct  reve- 
 rence and  affection. 
 
 AngflsnofetobeVVOl^ 
 
 fliipped» 
 
 \  Rift/ttMt• 
 
 C*ltm  <: 
 
 Csocisi0tiu 
 
6  8  An  Expofition  of  the  MoraU  L  *Tb.  Comman .  1 .    Lib,  \  • 
 
 xhcvasthey  are politici in civitate  m^ndi,  or  ecclcfiatftci 
 in  ecclefia  Df?/;that  is,as  they  are  civill  men  dwelling  up- 
 on the  earth,  and  gathered  within  the  church  and  made 
 members  of  her ;  as  they  are  members  of  the  Church 
 againe,  either  they  are  members  of  the  Church  trium- 
 phant,or  militant  jthe  angels  now  are  of  the  Church  tri  - 
 um$hznt9c(wcivcs  triumphantes^  therefore  they  have  not 
 oivscultumfocietatU now,  and  when  they  appeared  of 
 old  to  the  Patriarchs  they  were  worihipped  onely  with 
 civill  worihip,and  fo  if  they  ihould  appeare  now. 
 
 Whether  is  it  a  diverfe  fort  of  worihip  which  is  given 
 to  an  angell  and  to  a  king  t  it  might  feeme  to  be  a  diverfe 
 kinde  of  worfhipDbecaufe  the  excellency  is  diverfe,  the 
 king  being  civill,and  the  angell  fpirituall. 
 
 There  is  no  midft  betwixt  religious  worihip,  and  civill 
 adoration,the  adoration  given  to  an  angell  and  to  a  king, 
 non  dtfferunt  fpeciejjutgradufor  to  make  it  civil  worihip, 
 it  is  fufficient  that  it  be  a  creature  to  whom  it  is  given  jbut 
 if  wewillrefpeot  thedegree,theremay  be  greater  orlef- 
 fer  worihip  given,  greater  to  the  angels,  and  leifcr  to  the 
 king. 
 
 In  heaven  there  are  alfo  the  foules  of  the  blefTed  depar- 
 ted,and  them  we  may  not  worihip,  for  they  underitand 
 not  what  we  are  doing  upon  the  earth .;  When£//*rwas 
 to  be  taken  up  to  heaven,he  faid  toBlijh^Ask  of  me  what 
 Ι  β  all  doe  for  thee  before  Igoe  hence,  ι  King,  ι  .9.  whereby 
 heimplyed  that  there  was  no  place  to  aske  him  after  he 
 was  gone.  And  ifthe  Saints  on  earth  refufed  this  fpiritu- 
 all worihip  offered  to  them,  as  Paul  and  Barnabas,  Αίΐ. 
 τ  4. 1 5  .much  more  will  they  refufe  it  in  heaven,they  will 
 fay  ,not  unto  vs^not  unto  us^  they  caft  down  their  crownes 
 before  him  that  iitteth  upon  the  throne,  and  give  him  all 
 the  honour. 
 Of  old  there  were  idolaters  called  Ctl/yridani, of  whom 
 Bfifhanius  maketh  mention,  who  baked  cakes,  and  offe  j 
 
 red 
 
 J&fi. 
 
 'Jtnfir• 
 
 A  deration  given  to  an 
 
 angell  and  to  a  Icing 
 diifeiindcstfeoiicJY* 
 
 The  Tontes  departed  are 
 nottobeworiliippcd. 
 
 Thelewesfayoithe 
 dead,  ?**<*'<*«  h.-./h^em, 
 which  they  contra 
 
 \s 
 thu^ny  on  him  is 
 p»ace,and  not  on  hina 
 be  peace. 
 
 ph!.x-x-.?.X•. 
 
 The  CfeurchofRome 
 nuke  aaidoll  of  the 
 rwrbin  Matjs 
 
ί{ο  Ytfiblc  creature  to  be  Tborpiipped, 
 
 red  them  to  the  Virgin  Af<*ry,this  was  idolatrous  worfliip 
 offered  to  her.  So  when  the  Church  of  Rome  take  the 
 fine  flower  and  the  incenfe  of  praier,and  offer  to  the  vir- 
 gin Marjjhey  commit  idolatry  and  make  an  idoll  of  her. 
 The  conclufion  ofthis  is,  commandements,  promifes, 
 and  pradifes  are  our  warrant  to  worfliip  the  Lord  only, 
 and  to  call  upon  him  in  our  neceffity.P/^/.  50.15.^  upon 
 me  in  the  day  of  trouble^  I  will  deliver  theey  and  thou  β  alt 
 glorife  me• 
 
 CHAP.    III. 
 
 No  <vlfibk things  in  the  heavens  >  or  in  the 
 earth  to  be  worjhipped* 
 
 Qommanciement  II. 
 
 Exod.  20.4.  Or  thelikemjfe  of  any  thing  that  is  in  heaven 
 '  above jr  &c• 
 
 AS  before  the  Lord  difcharged  things  invifible  in  the 
 heavens  to  be  worfhipped$fo  now  he  difchargeth  al 
 things  vifible,  feene  with  the  eye,  whether  devils  appea- 
 ring in  a  vifible  forme,or  the  fun,moone,and  ftars,or  any 
 creature  in  the  earth,or  in  the  water  under  the  earth. 
 
 Filft,  heeforbiddethtoworihp  the  infernall  fpirits, 
 the  devills,  ννοταρ-ΑΜί  ^  when  the  devill  appeareth  in 
 any  vifible  ihape  to  call  upon  him,or  to  facrihee  to  him ; 
 fuch  was  the  worfhip  which  they  gave  him  in  the  Tera- 
 fhim.  Ε  lias  in  tifibi  ihe  weth  how  they  made  this  Tera« 
 phim^  they  tookc  a  childe  who  was  the  firft  borne, 
 wrung  off  his  necke,and  embalmed  his  head  with  fpices; 
 and  they  wrote  in  a  plate  of  gold,  the  name  of  the  fpi- 
 rit  whom  they  called  upon,  and  they  put  it  under  his 
 __________      Ggg  2  heaci 
 
 c9 
 
 »&*£»*< 
 
 far 
 
 TUTer*ttimwh*\i 
 
 How  *Iie  TerdpMm 
 
 ,  I 
 
7θ 
 
 *    t     "  3 
 
 m  τ    3.   , 
 
 In  zlVdohtty  the  ck* 
 vill  is  yfc'OiiJjipped• 
 
 The  ?βϊι  i3  net  to  be 
 
 worilvppei» 
 
 How  thcycsjTfe  to 
 Worfliiptheplane^. 
 
 Τ  lie  Anmoniiel  w  ofg 
 ftippedtJ*evfunne. 
 
 An  Expofithn  of  the  MorallLaft.  Comman.  ι .    Lib.*  • 
 
 head,  and  then  the  fpirit  gave  the  anfweres.Z^4#  called 
 this  Terafhim,  his  god;  therefore  he  faith,  \nehh\htf\  au- 
 gur at  w fum^  I  divined  by  my  God  that  the  Lord  hath  blcfied 
 ?nefirthyfakeyGen.$o.  21. 
 
 They  had  their  Teraphim  likewife  in  the  likenefleof  a 
 wholeman.i&flw.ip.ij• 
 
 Secondly,  they  worihipped  the  devill  in  the  forme  of 
 a  goatej  Thejfow  no  more  offer  their  facr/fce  to  the  hairie 
 ones^lejhegmrim^ihzihjto  the  devils  who  appeared  in 
 the  forme  of  Satyres  andgoateSjZw/V.iy. 7. 
 
 Thirdly  they  worfliipped  himintheforme  of  aflye. 
 Baal&cbub  was  the  god  of  the  Ekromtcs^znd  Ahaz,iah  fent 
 to  get  a  refponfe  of  him,whether  he  fliould  live  or  not.  2 
 Kmgs  1.  2. 
 
 There  is  no  fort  of  idolatry  in  which  the  devill  is  not 
 worihipped .  Pfal.  106.37.  Tea  theyfacrifced  their  fonnes 
 and  daughters  to  devils .  So  1  Cor.  10.  The  things  which 
 the  Gentiles  facrificey  they  facrifice  to  devils^  and  not  to  God^ 
 and  I  would  not  that  you  fh  ould  \have  any  fellow  fit  ρ  with  de- 
 vils. Τ  e  cannot  drinke  the  cup  ofthe^ord  and  the  cup  of 
 dcvils.lhofe  idolaters  made  not  a  direft  covenant  with 
 the  devill  as  the  former  did,  nor  they  confulted  not  with 
 him  dire&l'y  as  they  did* 
 
 Nowletuscometovifible  things,  which  they  were 
 forbidden  to  worfhips  and  fir  ft  the  funne,  the  moone  and 
 the  ftarres,  and  things  in  the  heavens. 
 
 Menftudied  firftthe  cotirfe  of  the  ftarres,  and  that 
 bredaftronomie;  then  they  obferved  the  influence  of 
 the  planets,  and  that  bred  phyficke^  then  they  foretold 
 things  by  the  ftarres,  and  that  bred  judiciall  aftrologie: 
 and  laft  they  won!  ipped  the  planets,  and  that  bred 
 idolatry.  Of  all  the  planets,  rheychicfely  worihipped 
 the  funne.The  Ammonites  called  the  funne  moloch^  and 
 their  God  Molech^  and  they  burnt  their  children  to; 
 this  god,  a  moil  unnaturall  fiane;  they  fpared  {he  Co- 
 
 unite  A 
 
2^(p  Vtfible  creatures  to  be  Worfhipped. 
 
 71 
 
 manites  whom  God  commanded  them  to  deftroy,  and 
 fpared  not  their  children,  the  fruit  of  their  owne  loy  nes  : 
 the  Lord  commanded  to  offer  their  firft  borne  tg  him, 
 and  they  offered  their  firft  borne  to  Moloch. 
 
 They  had  horfes  for  the  fun,  and  chariots  for  it,  which 
 carried  about  the  image  of  thcfimne  2  Kings  13. 11.  and 
 fome  worfhipped  the  fire,  fymbolumfolis^  as  the  Chalde- 
 ans :  and  the  Sydonians  called  the  funne  Hcliogabalu^detis 
 fingensjvelformansj,  god  that  formed  and  fafhioned,  be- 
 caufe  the  funne  fafhioneth  all  things  3  and'the  Jfraelites 
 worfhipped  this  god. 
 
 The  Tynans  called  the  funne  Herculcs£_haar  col^\omnia 
 videns^  feeing  all  things,  and  Hercules  twelve  labours  in 
 their  Mythologie,  fignify  the  funne  paffing  through  the 
 twelve,figncs  in  the  Zodiacke. 
 
 Sothc  Egyptians  worfhipped  the  funne,and  they  called 
 him  Iupiter  Hantmon^omnta  califaciens, heaung  all  things, 
 fothey  called  the  funne  Adon^  dominus,they  faluted  the 
 Sun  *jw  **'ff€/£,  and  from  Adon  they  made  Adonis,  and 
 they  tooke  their  fable  of  loofing  and  finding  of  Adonis^ 
 from  the  fetting  and  rifing  ofthe  fun,  and  the  Icwes  lear- 
 ned from  thefenations,to  woriliip  the  funne,the  moone, 
 and  hoaft  of  heaven. 
 
 Seeing  the  funne  is  the  chiefe  of  all  the  planets;  what  is 
 the  rcafon  why  the  idolaters  call  the  fun  the  queen  ofhea. 
 venler.y  8.  and44«i>>.  When  rvce  burnt  incenfe  to  the 
 queene  of  heaven. 
 
 Itihouldnotbetranflated,  Whenrvee  burnt  incenfe  to 
 the  queene  of heaven ;  ihefcvc'ty  tranflate  it  better,  ™ 
 sWt«  T*'*e*i$i  the  hoasi  of h aven>  the  difference  of  the 
 interpretation  arofe  of  this,  becaufe  the  hebrew  word 
 malcha written  with  //^figniScth  zqmene^wo.  with  aleph 
 itfignifiethanw^.  Againe,  amongftthe  Latines£^<* 
 is  in  the  feminine  gender,  and  o1  is  in  the  mafculine 
 gender  5  but  with  the  Hebrew  es  flic  weft  the  funne  is  in 
 
 GgS  3 
 
 the 
 
 Diverfc  nations  had  the 
 funne  for  their  god; 
 
 Subdialei  Statu*, 
 
 f 
 
 The  Iewes  learn  ed  from 
 the  heathen  to  worihip 
 the  funne. 
 
 Q*efi. 
 
 What  is  meant  by  the 
 Queecne  of  heaven. 
 
 ma- 
 
 Π37Ώ  Rc£mc 
 
 τ      t     - 
 
?z 
 
 An  ExpofitionoftbeMorallLaw.  ctmmand.  t,.  Lib.  i| 
 
 Many  become  fooliihin 
 their  worftip. 
 
 \&Ώ&  Sol 
 
 V     <» 
 
 They  worfHrei  the 
 moons  as  a  goddtlTc. 
 
 \ 
 
 3* 
 
 Some  worshiped  the 
 fta  Ksand  planets* 
 
 £e*i&  and  &*:£<?/ kept 
 foiiie  reliques  of  their 
 iathers  idolatry. 
 
 the  feminine  gender,and/*raA,  the  moone  is  in  the  maf- 
 culine  gender :  therefore  according  to  their  genders,  it 
 maybefaid  Bern  lunus  ynnd  Solrcgwa. 
 
 It  is  ftrange  to  fee,ho w  people  have  beene  fo  foolifh,to 
 
 !  forget  the  creator,  and  to  give  all  praife  to  the  creature ; 
 
 |  they  arc  not  unfitly.comparcd  to  country  people,  who 
 
 [  have  never  beene  at  the  court  >  when  they  come  firft  to 
 
 thecourt,the  firft  man  they  fee  cloathed  in  fine  apparell, 
 
 ;  they  take  him  to  be  the  King,  and  they  fall  downc  and 
 
 ;  worihiphimjfothc  heathen  when  they  fawfome  beauty 
 
 inthefunne,  they  gave  it  that  honour  which  was  due  to• 
 
 God.Shcmcfh  thefun,commeth  from  the  word  fhumafi^ 
 
 winifirare^ecaufe  it  is  appointed  to  ferve  menjwhy  then 
 
 ihould  man  fall  downe  and  ferve  it  ί 
 
 Secondly,  they  worfhipped  the  moone  in  the  hea- 
 ven,and  lob  purgeth  himfelfe  of  this  idolatry,  lob  3 1 .  27 . 
 Or  my  mouth  had  kiffed  mine  handjvhtn  I  beheld  thefunne 
 when  it/hived^  or  the  moone  walking  in  her  brightneffe  : 
 the  idolaters  when  they  could  not  reach  to  the  moone 
 to  kiffe  her,  theykiifed  their  hands  in  token  of  homage, 
 and  this  was  called  adorare,  quafi  applicare  manum  ad 
 
 OS. 
 
 Thirdly,  they  worfliipped  the  ftarres,  or  mazoloth, 
 the  planets,  2  Ktn.i  3.5.  ijdndheput  downcalfo  them  that 
 burnt  incenfe unto  Baaljo thefu  we,to  the  moone^nd  lema- 
 zaloth^  to  the  planets.  Center i.and  Leah >faid,  a  troupe 
 commeth:  and jhe  called  his  name  Gad.  Bagad  read  in  two 
 words Cigmiicthbonamfortunam:  Gad  was  the  hoaftof 
 heaven  to  which  they  facrificed,  and  gave  divine  honor, 
 Efay  65.11,  and  they  called  it  \Mafoliobh,~\  bonafortuna^ 
 Z^afcribed  this  good  fortune  to  the  influence  of  the 
 ftars :  neither  of  Jacobs  wives  were  purged  from  their  fa- 
 thers idolatry,  Rachel  ftole  her  fathers  Teraphim,  and 
 Leah  afcribed  all  to  good  fortune,and  the  influence  of  the 
 ftarres. 
 
 Ini 
 
Τΐ ο  creature  iwvifible  to  be  Tfiorflupped. 
 
 73 
 
 In  earth  they  woribipped  beafts,  the  Ifraelitcs  wor- 
 il  ipped  the  golden  calfe  in  the  wildernes,  this  calfe  they 
 fetupasareprcfentationof  God,  who  fed  them  inthe 
 wildcrnefTe,  and  provided  for  them;  the  Oxc  wasal- 
 vvayes  holden  a  figne  of  plenty,  therefore  Salomon  faith, 
 where  the  Oxc  is  wanting  the  crib  is  empty,  Prov.  1 4. 4. and 
 lofiph  becaufc  he  provided  for  the  people  of  God  in  their 
 neceflitie,he  is  called  bosdei,  Deut.  33.17.  andthcRo- 
 mansfetup  a  golden  Oxe  to  Minutius\  becaufe  he  pro- 
 videdfor  them  inthefaminejSothey  dedicated  this  calfe 
 to  the  Lord,  becaufe  he  provided  for  them  in  the  wilder- 
 nefie. 
 
 The  Lord  forbiddeth  them  to  make  th^  likencfle  of 
 male  or  female  to  worthip  it,  Deut.  4.16.  for  they  wor- 
 fhipped  both  bull  calves,  and  cow  calves,  they  had  both 
 gneglim  and  gneglothHofea  1 0. 1 5.  and  the  Apoftle,  Rom. 
 17. 4.  putteth  the  name  Baal  in  the  feminine  gender, 
 τί  /Wa,  and  tv  fj^Aki  ihould  be  underftood.  Τ  obit.  1.5.  All 
 the  tribes  made  defection  ficrifeing  $  Μμ*\ι  to  the  Cow 
 Bdal^^^jv^uu  fhouldnot  be  underftood  here,  for  what 
 ftrength  is  there  in  an  idoll  to  helpe  f 
 
 God  made  man  lord  over  all  his  creatures,  as  neate 
 and  fheepe,  and  all  beafts  of  the  field,  Pfal.  8 .7.  and  yet 
 man  forgetteththis,  and  worihippeth  the  very  bafeft  of 
 them. 
 
 Laftly,  in  the  wetter  under  the  earth.  The  Egyptians 
 woriliiped  Nilus  as  a  god,  and  the  fi  flics  in  it.  So  the  Phi- 
 liflims  woriliiped  Ό  agon,  which  was  halfe  a"fifh  and 
 halfe  a  man  in  fhape,  therefore  the  Lord  forbiddeth  the 
 people  to  learne  at  thefe  heathen  nations  to  worihip 
 things  in  the  water  under  the  earth. 
 
 I  he  conclufion  ofthis  is,  let  us  fay  with  T>av;d,Whom 
 have  1  in  heaven  but  thee?  and  thereis  none  upo .  the  earth 
 that  I  defire  befides  thee.  Pfal.j^.z  5 . 
 
 Whythelfraelite•  fetup 
 the  golden  cal•  e. 
 
 The  oxe  wai  a  fig  e  of 
 plenty, 
 
 Ggg  4 
 
 CHAP 
 
 The  Apoftle  ή  difdaine 
 putteth  Β jaiin  thefes 
 mini  ie  gender. 
 
 The  heathen  woriliiped 
 the  water  a  ja  god. 
 
74      k    ^  Expedition  of  the  Morall  Law.command.  u   Li  b.  1 
 
 No  proportion  betwix* 
 
 Gcd  and  an  image. 
 
 Repre(eni4t!9'. 
 ms  cffxy. 
 
 CHAP.  IV. 
 
 2^o  i/fldge  c<w  ^  made  to  reprefent  God. 
 Commcmdement  II. 
 
 ..  Ε  fay.  40.  25.  To  whom  then  willy e  liken  we,  orflialllbe 
 equally  faith  the  holy  One  ? 
 
 Τ  He  Church  of  Rome  fay,  for  reprefentation  the 
 image  of  God  cannot  be  painted  to  expreffe  lively 
 and  fully  the  nature  of  Gods  andinthis  fenfc  they  fay, 
 thatGod  forbiddeth  any  image  of  him  to  be  made,feeing 
 he  hath  no  forme  whereby  he  canbeexpreiTed.-E/^  40. 
 1 8  .To  whom  will  ye  It  ken  God^or  what  likeneffe  will  ye  torn- 
 fare  untohim*  Butto  expreffe  him  by  fome  bodily  ibape 
 as  he  appeared  here,  that  is  no  idolatry,  as  he  appeared 
 to  Oamermiht  likeneife  of  an  old  man,  and  the  holy 
 ghoft  appeared  in  the  likeneife  of  a  dove.  Mat.  3.16. 
 When  he  is  painted  to  teach  the  hiftories  of  the  fcrip- 
 ture,  that  fo  by  fenfible  figures  our  mindes  may  afcend 
 to  take  up  the  invifible  God,  to  paint  him  this  way  is  not 
 a  finne^angels  themfclves  are  immaterial  fpirits,y  et  they 
 were  painted  under  the  law,  and  reprefented  by  Cher  u- 
 hinsi  why  then  may  not  God  be  reprefented  by  an 
 image?  There  is  a  great  difference  betwixt  the  angels 
 and  God.  Firft  they  are  finite,  and  therefore  there  may 
 be  fome  proportion  betwixt  them  and  an  imagcjbutGod 
 is  infinite,  and  an  image  finite  3  therefore  no  proportion 
 betwixt  tfeemv 
 
 Secondly,  there  is  imago  per fon&^  and  imago  reprefenta- 
 tionisofficij,  the  Image  of  the  perfon  and  the  Image  that 
 reprcfents  the  office,  the  cherubins  were  no  repre- 
 fetation  of  the  perfonsoF  the  angels,  for  they  be- 
 ing immaterially  cannot  be  expreifed  by  any  materiall 
 
 things, 
 
]>(o  image  can  be  made  to  reprefe?rt  God, 
 
 7S 
 
 things,  and  if  we  ihould  conceive  anangell  to  have  any  ^ 
 quantity  by  an  image,  then  the  image  liiould  teach  usa 
 lyc;theeherubins  then  are  oncly  reprcfentations  of  the 
 office  of  the  ange's,  that  they  were  miniftring  fpiritslat- 
 tendingthe  elefls  andthey  were  painted  this  way,  that 
 the  Icwes  might  read(as  it  were)in  a  hiftory, what  the  an- 
 gels did  to  them  who  wait  upon  the  Church  continually• 
 But  members  are  attributed  to  God  in  the  fcripture.- 
 if  they  bee  attributed  to  God  for  this  end,  that  we  may 
 take  him  up,  why  may  hce  not  be  painted  to  the  laickes, 
 that  by  the  eye  as  well  as  the  eare,they  may  take  him  up? 
 Members  are  attributed  to  God  C*<lctapboricey  but  not 
 typice,  metapbora  est  in  verbis^  typus  in  rebit^  a  metaphor 
 I  is  in  words,  a  type  is  in  the  things  thcmfelves,  the  fcrip- 
 |  ture  fetteth  him  do'wne  with  eares,  hands,  and  feete,by 
 I  words  borrowed  from  men,  but  it  never  fetteth  him 
 I  downe  by  any  bodily  ihape  painted  before  us,  but  al-  ' 
 wayesforbiddeth  us  to  reprefent  him  by  any  bodily 
 ihape$  and  there  is  no  danger  to  the  people  by  idolatry; 
 when  he  is  repiefented  to  r  e  eare  by  metaphoiicall 
 words,  but  great  dan  gertothem  w7henheis.rcprefented 
 to  the  eye  by  vifible  ihapes. 
 
 How  ihall  we  conceive  of  God  then,  that  we  take  him 
 notupasanidoll? 
 Wemuftconeeivehimtobe  afpifit,  moft  juft,  moll 
 
 I  holy,  and  infinite;  brx.  becaufe  the  infinite  Godhead  is 
 bat  finitely  comprehended  by  us;  therefore  we  ihould 
 Jettheeyesof  our  faith  upon  the  manhood  of  Chrift; 
 ftft  he  that  feet h  the  fonne  feeth  the  father.  When  a 
 man  lookcth  into  a  chryftall  glade,-  it  cafteth  no  reftexe 
 :ohim;butputilcele  upon  the backe  of  it,  itwill'cafta 
 rcflexe  :fo  when  we  lookc  upon  the  Godhead  itftlfe,  it 
 caPerhnocomforta'/lereflcxeuntous,  buc  put  the  ha- 
 inanity ,as  it  were  a  backe  of  ftcele  to  that  glafle,  then  it 
 iraftethareflexetous, 
 
 Now 
 
 An  imagemay  reprefent 
 the  office  of  angels  bur 
 not  their  periom. 
 
 Ofycl•. 
 
 Anfw] 
 Members  attributed  to 
 God'  metaphorically 
 not  typically. 
 
 How  we  muftcona 
 ceive  God. 
 
 •  Simile* 
 
6  Δη  Exptfticn  of  the  Morall  Law»  Command,  u  L  ib.  ι  j 
 
 fAhfolutd. 
 Adoravo• 
 
 {Abjolutd. 
 
 Quod. 
 
 Ob}e3um  ± 
 
 I  Quo. 
 
 Simile. 
 
 Adorat'toi 
 
 LCon'iunSa. 
 
 Im*i9   rStfunium 
 con/ides  <  rem  natur** 
 tatur.  Lfomaitter, 
 
 Ν  owlet  usfpeakeoftheworihipitfelfe.The  Church 
 oiRome  being  charged  with  idolatry,  and  worshiping  of 
 idols,  they  wipe  their  mouth  with  the  whore,  and  fay 
 they  did  it  not  >Prov.  30.no.  And  they  goe  about  by  fun- 
 dry  fhiftsto  clearethemfelves  of  this  idolatry. 
 
 There  is  a  double  fort  of  worihip,  the  firft  is  called  4- 
 doratlo  reftecJiva^dorauon  refpe&ive,  the  fecond  is  cal- 
 led adoratio  abfolnta  abfolute  adoration.  Abfolute  adora- 
 tion is  this,  when  the  worihip  is  termed  inthecreature,as 
 objeffum  quod  adorottoms^nd  thQWorfoipislimhatcd  to 
 thecreature.Refpediveadoration isthis,  when wor  hip 
 is  given  to  dead  &  fenfelefle  crcaturesfor  theexamplars 
 fake,  then  the  exemplar  is  objcclum  quo^nd  the  dead  and 
 fenfeleife  thing  is  objettum  quod;u\at  is,we  reverence  and 
 adore  the  dead  &  fenfeleife  thing  for  the  examplars  fake. 
 Example,when  we  attend  the  coffin,the  corps  being  bu* 
 ried  already,the  coffin  is  ob'yctum  quod  which  we  attend, 
 and  the  corps  are  objetium  quo  which  moveth  us  to  at- 
 tend  the  coffin :  fo  when  we  doe  homage  to  the  Viceroy 
 for  the  King;  the  Viceroy  here  is  ob)etlum  quody  and  the 
 King  is  objcclum  quo.  The  more  modeft  of  the  papifts  of 
 old  made  but  the  image  objettum  quod  adoratioms^  and 
 God  himfelfe  objectum  quo. 
 
 Againe  they  fay,  that  there  is  aderatio  conjunBa^  or  co. 
 adoratio^nd  there  is  adoratio  refpectiva :  coadoratio  or  con- 
 juttaadoratto,they  make  to  be  this^whenboth  the  exem- 
 plar,and  the  thing  reprefented  by  the  exemplar  are  wor- 
 ihiped  conjunciim^  as  ob)ecium  quodadaquatum^  this  fo 
 of  worihip  they  gave  not  to  the  image  at  the  firft5but  on 
 ly  refpe&ivam  adorationem. 
 
 Thirdly,they  fay  that  an  image  is  conRdzredfeawdu 
 rem  naturt^  and  fo  it  is  not  worshiped.  Secondly  formdi 
 ter^r  in  act  u  exercito^as  it  holdeth  forth  the  exemplar  to 
 us,and  foit  is  not  terminus  formal: s  adorationis^  and  then 
 the  caufe  of  the  adoration  is  in  the  exemplar,which  both 
 
 moveth 
 
No  image  can  be  made  to  reprefent  Cod, 
 
 77 
 
 inoveth  the  adoration  and  dctcrmincth  it;  and  the  image 
 is  but  a  condition  of  the  adoration,  and  the  adoration  is 
 not  given  to  it,  but  to  him  who  is  the  caufe  of  the  adora- 
 tion, as  Cretan  faith.  But  now  they  goe  farther  and 
 maintaine  that  images  are  not  only  to  be  worfhipped  ac- 
 cidentally or  improperly,  but  alio  by  themfelves,  and 
 properly,  fo  that  they  end  and  terminate  the  worfhip,  as 
 they  are  confidcred  in  themfelves,  and  not  onely  as  they 
 are  portraitures  of  the  exemplar  rcprefented;  and  fome 
 of  them  fay  yet  more  plainly, that  it  is  thefelfefame  wor- 
 ihip,thatis  due  to  God,  and  to  the  image;  and  that  it  is 
 coadoratio  or  coriyinita  adoration  codem  officio,  cjr  honoris 
 gencrc  modern  animi  motu^fa  eadem  volmitate  cxatandi  opi- 
 menem  excellent'utjlle  cult  us  adprototyponJpccJatfecundum 
 fa  adimaginem  vcrc  coram  ipfa^&  in ipfa  tanquam  v:  carta, 
 they  clearely  confefle,  that  it  is  the  fame  worihip  that  is 
 due  to  God  and  to  the  image:  and  as  the  Echo  eft  wdivi- 
 duum  cwmfuofono;  fo  it  is  one  fort  of  worihip  which  is  gi- 
 ven both  to  the  image  and  to  iod:  and  Vafques  impli- 
 cth,  that  in  fome  cafe  the  devill  may  be  won!  ipped  ap• 
 ipearinginfome  vifible  ihape.  V\  hen  Biarim  mother  Sy. 
 figambis  came  before  Alexander  the  Great,  (miftaking 
 Epheft/on  for  Alexander)   ihee  fell  downe  before 
 Epbcfiton,  but  knowing  that  (he  was  miftaken,ihe  began 
 roblufb,  But  Alexander  fayd  untohcr,benotafhamed, 
 won errafli  mater,  nam  Epkeftion  est  etiam  Alexander,  mo- 
 her  thou  art  not  deceived  for  Epheftion  is  alfo  Alexander. 
 |fa  Papift  falling  downe  before  his  image  and  mifta'  ing 
 heimageforChrift,andifChriftilould  fay  to  him  be 
 not  afhamed;  thou  art  not  miftaken,  for  this  image  is  alfo 
 j^hrift,  then  he  needed  not  to  bluih  nor  be  ailiamed;  but 
 ^hrift  is  more  jealous  of  his  honour  than  fo,  and  will  not 
 ive  it  to  any  creature. 
 
 Thcconclufionof  this  is,  ί  John  5.  2.  Little  children, 
 \ew  are  of  idols,  MichcCs  idoll  bewitched  the  whole  tribe 
 ί  Dan,  fudge  18.35,  CHAP; 
 
 Many  papift*  now  hold 
 they  are  not  onely  accis 
 dentally  to  beWO;fliips 
 pedbutpropcily, 
 
 Gn^ortm  de  VtUnt'l* 
 
 VdfyAh.i  dealer \ 
 
 Contin^en^ 
 
ι     m 
 
 78  An  Expofition  of  the  lAor&ULaw*  domman.%.  Lib. 
 
 ij^  Q^i  bah:t  vltam  in 
 fe  <<t  afi• 
 
 nX 
 
 Κ 
 
 inn 
 
 The  idols  are  called 
 dead  gods; 
 
 PeopTe  following  other 
 gods  became  no  people. 
 
 CHAP.  V. 
 
 That  idolatry  is  moil  oppofite  to  God. 
 
 \  commandement.  1 1. 
 
 T.Cor.e.lq.  What  communion  hath  light  with  darke. 
 neffei  1 6.  And  what  agreement  hath  the  temple  of  God  with 
 idols  ? 
 
 IDolatry  is  a  fin  that  is  firft  moft  oppofite  to  God  him- 
 felfe,  and  fecondly  it  is  oppofite  to  his  marriage  with 
 his  Church. 
 
 Firft,  it  is  moft  oppofite  to  God  himfelfe,  God  is  ens 
 entium^nd  therefore  he  is  vnusjverus,  and  bonus. 
 
 Firft,  Goahcns  entium^who  hath  his  being  of  him* 
 £dfe,and  hereby  ye β)αΰ  know  that  \Chai^\  the  living  Lord 
 is  amongfi  y  ou.lop. 3. lo.xhis  title  diftinguiiheth  him  from 
 dead  idols  which  have  neither  life  in  themfelves,  nor 
 can  give  life  to  others.  Pjal.ioe.z6.  κ^ίηά  they  joy  ned 
 to  BaaLphegor,and  eate  thefacr<fces  of  the  deadjhzx.  is,  the 
 gods  who  are  dead  5  they  are  called  dumb  idols,  Η  aback. 
 2.18.  So  Pfal,  1 1 5.  they  have  mouthes  but  they  fpeake 
 not,  the  idols  are  called  \jltlim^\  nihilitates.  Bfay.i.i. 
 .Ez^.30.23.  and  [Tohu^mptinefJ'e^  * am.  12. 21. things 
 are  true  as  long  as  they  agree  with  the  patterne  which 
 is  in  the  minde  of  Cod,  but  when  they  goe  from  that 
 once,  they  are  reckoned  for  ihadowes  of  things  onely. 
 Prov.  20.  6.  Who  'frail  finde  a  faith  fall  man  ?  as  if  hee 
 ihouldfay,  itiseafietofindeihad  wesof  men,but  it  is  3 
 hard  thing  to  find  a  man  indeed  who  is  anlV  erable  to  the 
 mind  of  God$  Idolaters,becaufethoy  goe  from  this  pat- 
 terne,they  are  called  nongens.Hefxo  .^and  nonpopulns, 
 
 noi 
 
 j 
 
JdoUtry  moil  oppofite  to  God. 
 
 not  a  people,  ι  Pet. 2 .ic,  and  the  apofile  faith,  an  idoll  is 
 nothing,!  Cor ■.S.^itisnot  nihil negat'tvum^  but  nihil pri- 
 vativum,  thercjs  no  relation  betwixt  God  and  it,  or  it  is 
 nihil  effctfivum,  it  can  bring  nothing  to  pafle. 
 
 The  firft  attribute  of  God  who  is  Ens  erttiumjs  unit  as 
 and  therefore  the  fcripture  by  way  of  excellence  calleth 
 him  unas^Iob^u\^I>idnotoncfafhiofr$isinthe%vomb0thzt 
 is,God,fo  Zach.  Ϊ4.9.  In  that  day  there  β)  a  11  be  one  Lord^ 
 and  his  name  unus^  this  name  Ehhad^  afterward  the  hea- 
 then called  it  ./4tfW,corruptly,  Oeut.6.  4.  Hearken  Ifracl, 
 the  Lord  thy  Godistne,  and  it  is  written  with  a  great  Da~ 
 Icth which  letter  fignifiethfoure, as  the#c£r<:n;jmarke, ' 
 tofignifie  thefoure  corners  of  the  earth,  and  thathee 
 ihould  be  worihipped  in  them,and  none  elfe  but  he ;  al- 
 though there  be  many  that  are  called gods \>  yet  to  us  there  is 
 but  one  God.  1  Cor*  8  .£. 
 
 Ί  he  gods  ofthe  heathen  were  many  •,  they  had  thir •• 
 tythoufandgods,as#f//^witnefTeth$  And  ^yiugufline 
 obferveth  well  in  his  booke  de  civitate  dei^  that  they 
 multiplied  their  gods  becaufethey  durft  not  concre- 
 dit  all  to  one  God,  as  they  had  one  god  for  the  moun- 
 taines^another  for  the  values,  one  for  the  fea,  and  ano- 
 ther for  the  land  ;  fo  they  had  a  god  for  every  period 
 of  mans  life  >  when  the  childe  was  borne,  they  commit- 
 ted him  dca  Luein* ;  when  hee  weeped,they  committed 
 him  to  vaticanaox  vagitana^whew  they  lifted  up  the  child 
 from  rhe  ground,  they  committed  him  to  DeaLevana-, 
 and  when  he  was  in  the  cradle  to  Oca  Cuninab  and  fo  tho- 
 row  the  reft  of  the  periods  ofbislife.ButD^W  acknow- 
 ledged God  to  be  his  God  from  his  mothers  wombe. 
 ffal.  22. 10.  So  they  had  a  god  or  agod^dfe  for  every 
 feverall  part  ofthe  body,  lupter  thceldeft  brother  got 
 the  head,  Neptune  the  fecond  brother  got  the  breaft,and 
 foreparts,  and  Pluto  the  third  brother  got  the  hinder 
 parts,  the  middle  part  or  cinctim  they  gave  to  Mars, 
 
 the 
 
 ?9 
 
 r  negmvum* 
 Nibili  privativuf/i. 
 
 0mnccnsc{tunumnv 
 m  mum  cmiwnter. 
 
 The  heathen  multipli- 
 
 ed-thcirgoasaccordi  g 
 to  the  petiodi  ©*  tlwir 
 lite. 
 
 Ttayfrsa*  goffer  eve* 
 ry  pax  ί  of -the  body,  ■ 
 
8  ο  t£n  Expofition  of  the  MoraU  Law.  Qomman.  ι  .Lib.  r 
 
 the  eyes  to  Cupid,  they  gave  the  kidnies  to  Venus ;and  the 
 knees  to  the  Goddeffe  UMifericordia,  and  the  feetcto 
 Thaleia:  thefe  parts  they  committed  to  feverallgods 
 and  goddeflcsjbccaufc  they  diftrufted  them,  and  would 
 not  concredite  all  to  one  God,  but  DavidhMhi  PfaL^q. 
 20.  That  Godkecpeth  all  our  bones.  And  Chrift  faith,  that 
 the  very  ha/res  of  our  head  are  numbred.  Math.  1  o.  3 o.  /£ 
 that  the j  cannot  Jail  to  the  ground  without  Gods  providence. 
 They  had  like  wife  Deos  tutelarcs  which  they  carried 
 about  with  them,  as  Rachel  ftole  her  fathers  gods.  Gen. 
 3 1. 19.  and  they  had  Penates  their  houfliold  gods,  Σ  fay. 
 4^.7.  They  beare  him  upon  the  jhoulder^  they  carrie  him 
 and  fet  him  in  his place ,  andhefiandeth:  yea  from  his  place 
 jballhe  not  remove. 
 
 The  fecond  attribute  of  God  who  is  Ens  entiumis  ve. 
 rum^butthe  idoll  teachethlies^Habakuk  2.18.  how  teacheth 
 the  idoll  lies?  Nonperinexifientiam^fedper  ajjifientiam. 
 Ν  on  per  inexifientiam,  that  is,  the  devill  fpake  not  out  of 
 the  idol,but  per  afsiflentiamjhzx  is,the  prieft  lying  befide 
 the  idol  I,the  devill  infpired  the  Prieft  to  fpeak  thefe  lies. 
 When  the  Prieft  flept  upon  the  skin  of  the  beaft  that  was 
 facrificed,  thenthe  devill  infpired  hims  this  fleepingthe 
 Greekescallit  ^ApWrflr,  the  idoll  was  butthepledge 
 ofthe devils  prefenceto  the  Prieft;  fo  now  when  the. 
 Priefts  ftand  indefence  of  their  idols  and  idolatry,  and 
 teach  that  they  are  to  bee  worihipped,  then  the  devill 
 fpeaketh  by  the  idoll,  and  the  idoll  is  the  pledge  ofthe u 
 devils  prefence  to  the  Prieft,  and  that  which  is  offered  I 
 to  the  idoll,  is  fayd  to  be  offered  to  the  devill.  Pfal.  ι  ο  £. 
 37•  ι  cor.  10.20. 
 
 The  third  attribute  of  God  as  he  is  Ens  entium^  isBo- 
 num^oodncffCyThere  is  none  good  but  God  onely,  that  is, 
 having  his  goodneffe  of  himfelfe :  but  idols  by  way  of 
 appropriation  are  called  fin,  Lament  1.  8.  My  people  have 
 committed  4  fimejh&usidohtxy.  So  Exed-  32.  n.This 
 
 Howthlidollipiaiccth 
 lies. 
 
 n§.Tti.Jkft<Lwv  from 
 
 I 
 
 Idolatry  by  way  of  ape 
 propriatton  is  called 
 finne. 
 
Jdolatry  moH  oppofite  to  God, 
 
 81 
 
 people  isprone  tofinne^uutis^toidohwy. So  Num  23.21. 
 He  fiw  no  iniquity  in  lacob^  that  is,  idolaty,  and  in  this 
 fenfe  is  that  place  oiSyrscidcs  to  be  under  flood,  Syrtcid. 
 49.  5.  blithe  Kings  of ifraelwcrcfwncrs  except  David , 
 Iofias  and  Ezckiasjhdi  is,  they  were  idolaters. 
 
 Secondly  ,thc  finne  of  idolatry  brcakcththeholy  wed- 
 locke  which  is  betweene  Chrift  and  hlT Church,  he  be- 
 ing a  jealous  God,  he  cannot  fuffer'his  fpoufe_to  goea 
 whooring  after  oti:ergodss  but  would  liaveher,a chaff e 
 virgin  prefentcd  unto  him^  this  was typeduflder  the  law 
 by  the  turtle  doves  and  young  pigeons,  which  the  Lord 
 commanded  to  be  offered  to  himj  the  y  oung  pigeon  was 
 commanded  to  be  facrificed  unto  him,  becaufe  it  had  ne- 
 ver a  mates  and  the  turtle  dove,  becaufe  it  had  but 
 one  mate}  fo  God  will  have  of  his  Church  her  firft  love, 
 and  only  love:this  abflinence  from  idolatrie  is  called  vir- 
 ginity. Revelat. 14.4. and  idolaters  are  called  adulterers, 
 /rfw.^.Whenthe  Iewes  denyedM.  8.  41.  that  they 
 were  the  children  of  fornication^  they  meant,  they  were 
 not  idolaters,?*?  ho  fay  to  the  (locke  thou  art  my  father^  and  to 
 ttrefione  thou  hast  brought  me  forth,  Icr.  2.27.  they  fay, 
 they-have  God  for  their  Father,  and  they  called  the  Sa- 
 maritans baftards,becaufe  they  worfhiped,  ftrange  gods. 
 When  the  Church  is  corrupted  and  defiieS  with  idola- 
 try, then  ihe  is  called  Moreah^  Zeph.-%.  1.  the  Seventy 
 tranflate  ir,  me&«i  v**  when  one  isexpofed  to  fomc  great 
 fhamefortheirfilthincife,andinthisfenfeitisfayd,that 
 Iofeph  would  not  make  CMary  a  publike  example  for  her 
 fufpe&ed  incontinency .  Mat.  1.9. 
 
 1  he  conclufionofthis  is,  idolatry  being  a  finne  foop- 
 pofite  to  God  himfelfe^it  was  a  great  blindneffe  in  Micha 
 whenhefetupanidollinhis  houfe,tofay  then,  That  the 
 Lord  would  doe  him  zo  d^Iudg.  ty.  \  %  .Their  for  r  owes  frail 
 it  multiplied  who  haft  en  after  other  Gods^VfaL\6. 7. 
 
 CHAP.  \ 
 
 I  JoTatry  breaketh  the 
 wedlockcbotvvixc 
 Cluift  and  hi$  Church, 
 
 God  will  have  of  his 
 Church  her  firft  love, 
 and  onely  love. 
 
 ft***]^  ingluvics 
 •vel  icficula  in  avibw 
 qutjordium  receptacu* 
 lam  efi  a  >  SI  /Ze» 
 cus. 
 
 Conclftfion. 
 
82, 
 
 4ht<jyM<iT<tpUutionzi 
 abdhtfyiiu  contamino 
 άδίμϊτοις  π^ολολα- 
 T-pefXKabtllicitii  idolo- 
 rum  cultibuj. 
 J^uareAddant  brforti 
 epithsrum  pcrpetuum. 
 
 How  bate  and  fenfete 
 aufcf  s  ofiiols  are. 
 
 Jin  Expofition  of  the  Mora!!  Law.  Qomman.  ι  .Lib.  i. 
 
 CHAP.  VI... 
 Commandemeni  Π. 
 How  baft  idols  are  in  the  fight  of  GoM 
 
 ler.  ι 1 .  12 .  Ye  havefet  up  altars  t&  that  Jh*mtfttU  things* 
 venaltarstobttrqeincenfetoBAal. 
 
 Τ  His  idolatry  is  moil  deteftable  in  the  eyes  of  the 
 Lord, theifore  when  the  fcripturefpeaketh  of  idols,- 
 it  calleth  them  abominations^  as  the  abomination  of  the 
 Moabites^  and  Ammonites ;  When  the  Romans  fet  up  the 
 fpread- eagle  in  die  temple  of  lerufalemit  was  called  the 
 abo?nination  ofdefoUtion^  dKat.  2  4. 1 5 .  fo  they  are  called 
 
 *KtJyAu.*rrot$oUutiOnes^i^f  ΐί•  I J  .20. 
 
 Theapoftlewillethus  to  abftainc  from  abhomlnable 
 idolatry ,  1  P^.^.thisepithiteisnotput  for  diftiniiion 
 fake  here,  as  though  there  were  fome  fort  of  idolatry 
 lawfuil;  buthis  Epit/jetumpcrpetrnm,  as  the  Hebrews 
 call  it,as  Pfal.  8  6  1 3  .Ybou  hafi  delivered  my  fade  from  the 
 lowefl  kelywe  cannot  inferre  hence  that  there  is  two  hels, 
 theepithetehcreis  not  put  for  diftin&ions  fake;  but  to 
 fignifiethedeepeneifeofhell,  fo  the  epitheteis  added 
 hereto  fignifie  the  vileneife  ofidolatry. 
 
 Nowifwewouldunderftandhow  deteftable  thefe  i- 
 dols  are  in  the  fight  of  God,  let  us  go  thorow  all  the  cau- |  j 
 fes  of  them. 
 
 Firft  the  efficient  caafe;?^  that  make  them  are  like  un  - 
 ^i^^5?yi/.n5.8.Whatafenfelesthingisthistomake 
 anidoil,andthentobeaffraidof  it?  thefe  are  like  little 
 children,  who  blacke  their  neighbours  faces,  and  then 
 areaffraidofthem. 
 
 Secondly, 
 
Jiols  are  bafe  in  the  fight  of  God. 
 
 8? 
 
 Secondly  the  matter  how  bafely  hee  thinkcth  of  it; 
 when  the  people  began  to  worihip  the  brafen  fcrpent,he 
 called  it  Nechujhtan.  α  Kings  1 8, 4•  as  you  would  fay,  a 
 little  peece  of  brafle  in  contempt;  for  it  is  the  manner 
 of  the  Hebrewes  to  expreffe  their  diminutives  by  adding 
 JV/i^tothem.  So  hee  calleth  them  [_Geltlim~]flercoreos 
 <j/w,  godsof  doung  ζ  Kings  23 ,  10.  he  defiled  topheth^ 
 that  is,  he  appointed  it  forbafeand  uncleane  ufes,  asto 
 caft  out  their  doung  there,  and  their  filth;  becaufe  gods 
 of  doung  were  worihipped  there. 
 
 The  Lord  commanded  the  Iewes  when  they  were  a- 
 bout  to  eafe  nature  to  goe  without  thecampc,  Dent.  23. 
 12,13.  and  to  have  a  paddle  that  they  might  digge  and 
 cover  the  excrements.  All  the  ceremonialllawesareto 
 be  reduced  to  fome  of  the  morall  lawes ;  our  Divines  re- 
 duce this  place  properly  to  thefecond  Commandement, 
 that  wee  ihoula  cover  thefe  loathfome  excrements  of 
 idolatry,  asthey  were  to  cover  their  naturall  excre- 
 ments. 
 
 Thirdly  the  Lord  dctefted  the  forme  of  them ;  he  de- 
 tcftednot  onely  λ^α,^  which  is  abjecli  animalis  forma^ 
 thefhapeorformeof  a  bafe  creature,  but  alfotoberc- 
 prefented  by  man,  who  of  all  viiible  creatures  is  the  moft 
 excellent :  ΡβΙ.  1 1 5 , 5 .  They  have  eyes  and  fee  not,eares  and 
 hearc not ^andamouth that  fpeakes  noty  thefe  were  made 
 tothe  fimilitude  of  man;  and  likewife  the  Terapbim  were 
 images  made  to  the  likeneife  of  man- 1  Sam,\^^  i5>:yet  he 
 detefted  all  thefe  images. 
 
 Laftly,  from  the  effefts  the  holy  Ghoft  calleth  the 
 \ao\s[_Miphlez,cth~]  terriculamenta:  1  Kings  15, 1 3:  They 
 thatworjhip  thempall  get  no  relt  neither  day  nor  nighty 
 
 Sothcy  are  cu\ea[gnatzabhinf]dolores^o  they  are  called 
 [tz>irim~\torm:na  velcruciatus ,  becaufe  they  put  a  man  to 
 as  great  pair.e,as  the  woman  is  when  fhee  is  in  her  child- 
 
 Hhh  birth 
 
 Hebrtlexprlrmwt  dU 
 minUtlva\tr  } 
 Jn2>n3  cumyivfae 
 
 1  f.Thc  little  righteous 
 ones. 
 
 Ai*ftportkcy.%.o£the 
 Communion  of  'kinis* 
 
 The  Lord  deteileth  frt 
 forme  q( the  idols. 
 
 The  bafe  names  which 
 the  holy  Ghoft  givah 
 toidoK  » 
 
 ΓΊΧ7Β& 
 
 CD05fy 
 
 can*i 
 
 piai.135.1s. 
 
84        AnExpofitionoftbcMoraOLaw.  command. ζ.  Lib. 
 
 ■una 
 
 The  heathen  gave  fans 
 dry  names  to  their 
 idols. 
 
 CcndnfoK 
 
 birth, Ε  fay.  45. 16.  and  2 g, 3. They  arecalled  [£#/&]/>#- 
 der.hr.  11. 12.  the  fame  word  is  given  to  a  mansprivie 
 parts:  Dm.26.11.  Te  have  fetuf  altars  to  the  jhamefuU 
 thir,g\  that  is,to  idols,  and  fo  σ/Λ*»  is  called  Ierubcfietb^ 
 1  ^w.  1 1. 21.  becaufe  he  put  Bujh  or  that  ihamefull 
 idoll  Baal  to  fliame. 
 
 A  manisaiham^d  when  his  nakedneife  is  feene,  this 
 idolatry  maketh  the  people  naked.  Exod.  3  5. 25.  The 
 heathen  called  their  god  ,$**>.  Bprh*  the  god  of  thunder, 
 butGodinderifion  called  him•  Baal-Pcor,  or  β^κ  +^vc 
 thegodofacracke,  they  called  their  god  Baalz>e(?ub,thz 
 god  who  did  drive  away  flics,  but  chrift  in  difdaine  cal- 
 led him  /WnffOa  the  god  of  doung  :  the  Iewcs  in  con. 
 tempt  call  the  god  of  Eckron  the  god  of  flies,  becaufe 
 their  temple  was  free  from  flies;  for  there  was  never  a 
 flie  feene  in  the  temple  of  Ierufalem  for  all  the  fleih  that 
 wasfacrificedinit^butthe^^A/i^;  called  him  Baalze- 
 bub^  becaufe  he  kept  them  from  hornets  and  flies;  this 
 name  afterward  was  given  to  the  devill  himfelfe3  he  is 
 called  Baalz,cbttby  becaufe  he  is  the  father  of  all  this  ido- 
 latry. 
 
 Theconcluflonof  this  is,  all  offences  are  againft  the 
 the  Kings  lawes,  but  petty  treafon  is  a^greater  offence 
 then  common  tranfgreflions;  but  whenjgbels  begin  to 
 difclaime  their  King  and  fet  up  anotherinhis  place,  that 
 is  the  higheft  offence  of  alls  finnes  ofthelecotidtable  of- 
 fend God,butfwearingand  taking  the  name  of  God  in 
 vaineis  petty  treafon  againft  him,  as  when  one  faliifieth 
 thelvings  coyne;  but  "to  fet  r.pa  rebel  I  in_his  place,  an 
 idoll,  that  is  the  higheft  treafon,  let  us^deteft  thatfmne 
 moft,which  turneth  us  away  fajrtheft  from  God. 
 
 CHAP. 
 
Jdols  forcible  to  allure  men  to  Jdolatry. 
 
 85 
 
 CHAP,  VII. 
 
 What  force  idols  have  to  allure  thofe  "toho  worfnp 
 tbemy  and  to  dralo  men  after  them% 
 
 I  Cor.  i2.2.  Te  how  that  ye  were  Gentiles  carried 'a- 
 tvay  unto  thefedumbe idols ,  even  as  ye  were  led. 
 
 THeloadftone  hath  not  fo  great  vertue  to  draw  the 
 iron  to  it,  as  the  idoll  hath  to  draw  the  worihipper 
 after  it.  Andasthe  whirlewinde  carrieth  a  man  violent- 
 ly .•  fo  doe  the  idols  draw  men  violently  after  them• 
 
 Thefcripture  maketh  mention  of  fundry  fwift  beafts, 
 as  the  mule,  camelo-pardalis,  the  wilde  affe,  and  the  dro- 
 medary .  As  the  wild  ajfe  fnuffeth  up  the  wind  at  her  plea- 
 fur  e^  and  none  can  tnrne  her  away  :  andasthe  dromedary  is 
 mo fi fwift  tranfverfingher  way es.  Ier.  2.23,24.  So  are 
 the  idolaters  fwift  in  following  their  idols. 
 
 There  are  two  things  that  a  man  is  bound  to  care  for 
 fpecially,  his  naturall  life  and  his  fpirituall  life. 
 
 Hisnaturalllifeconfiftethinhis  health,  wealth,  and 
 eafc^but  fee  how  the  idolaters  to  ferve  their  idols,defpife 
 and  negleft  the  care  of  thefe  three. 
 
 Firft,their  health^they  negleft  their  bodies,  and  thinke 
 their  religion  confifteth  in  abftinence  Cole(f.2.2$.  they 
 disfigure  their  faces  and  lookewith  a  fad  countenance. 
 Μ  At.  6.1  6.  And  which  is  more,  theprieftsof  Baal  cut 
 themfelvcswith  knives  and  lancers  untill  the  blood  gilded 
 oat  upon  them.  1  Kings  1 8. 28.  fo  doe  FratresflagcUantes^ 
 who  whip  themfelves  untill  the  blood  run  do wne;  and 
 fometimes  they  have  given  their  bodies  to  be.  burnt  for 
 their  ido's. 
 
 Secondly,  a  man  is  bound  to  have  a  care  of  his 
 
 Hhh  2  wealth 
 
 ΓΗ33  Drmas.  ier. 
 1. 13. 
 
 Idolaters  negieft  their 
 health  to  ferve  their 
 idols. 
 
86        An  ExpofitionoftbeMorallLaw.  command,  ι.  Lib.  ι 
 
 I  Joliters  iparc  no 
 foft  tortheir  idol*• 
 
 The  fceatshen  gave  #* 
 verte  attiibutesto  their 
 idols,  and  to  every  ats 
 
 tribute  they  made  a 
 prayc^. 
 
 wealth  and  riches,  but  how  prodigally  have  the  idola- 
 ters beftowed  their  riches  upon  their  idols i  Exod.^i, 
 3.  And  λ[1  the  people  brake  off  the  golden  eare-rings which 
 jvere  in  their  eares,  and  brought  them  to  K^iaron.  So  Η  of. 
 8.4.  oft  heir  fiver  and  their  gold  have  they  made  them- 
 f elves  idols.  So  Ez,ek.  1 6.  3  3 .  Others  give  gifts  to  whores, 
 but  thou  givefl  thy  gifts  to  all  thy  lovers^  and  hirefl  them. 
 So  Pfal.  16.  4 .  deum  alienum  dot ant ,  that  is,  they  give  a 
 dowrie  to  their  idols,  and  beftow  their  goods  upon 
 them,  and  ftand  not  for  coft. 
 
 Thirdly  their  eafe,.they  care  not  for  their  eafe,fo  they 
 may  fatisfie  their  idols.  Exod.$i*6.  ^indthey  rofe  up 
 early  on  the  morrow^  and offered  burnt  offerings.  So  Baals 
 Priefts cry ed from  morning  untill  evening,  ι  Kings  iS. 
 79.  They  were  not  weary  to  ufe  many  idle  repetitions 
 and  long  prayers  to  their  idols,  Γ  hey  gave  fundry  attri- 
 butes to  their  idols,  and  to  every  attribute  they  ufedto 
 fay  a  prayer,  and  ίο  with  much  vaine  ba  ling  they  fpent 
 the  time ;  So  doe  many  now  fpend  their  canonicall 
 houres,  and  this  Chriftforbideth:  Mat.  6. 7.  But  when  ye 
 prayy  ufe  not  vaine  repetitions,  as  the  heathen  cioe^  for  they 
 thinke  they  fliallbe  heard  for  their  much  babling. 
 
 And  their  greateft  love  ihould  be  to  their  children 
 who  ihould  fucceed  themjbut  the  unnatursll  idolater  will 
 not  ftand  to  offer  his  children  to  Moloch,  and  to  facrifice 
 them  to  him.  There  is  but  one  rare  example  in  all  the 
 icriptures  of  Abraham.,  who  at  the  commandementof 
 God  tooke  his  onely  fonne  ifaacke  t^w»?,  the  fonne 
 ofhisage,and  would  have  offered  him  to  the  Lord,  but 
 it  was  ufuall  to  thefe  idolaters  to  fen fee  their  children  to 
 devils,  Pfal.  iof,  37. 
 
 Secondly,  for  the  fpirituall  and  eternall  life,  they 
 preferred  their  idols  to  it.  Hcf.i^  2.  :  hey  carried  their 
 adulteries  betwixt  their  breafts,  that  is,  the  fignes  of 
 their  idolatry,  to  tcftifie  that  the  idoll  had  their  heart; 
 
 whej:e# 
 
What  trulls  the  people  got  outofJEgypt, 
 
 8 
 
 whereas  they  fhould  have  carried  the  Lord  μ  a  bundle  of 
 tnirrh betwixt  their  breasts:  Cant,  ι .  \  3. 
 
 SotheyvtuVea&ehhukkoth^n  their flatutes^Lev.io 
 25.  V\  hereasthey  fbould  have  walked  in  his  ftatutes$ 
 they  gave  all  honour  and  reverence  unto  them;they  cry. 
 cd^'reat  is DianaoftheEphefans^Aois  19. 1 8. They  kept 
 their  gods  and  changed  them  nobler .2 . 1 1 .  Hath  a  nation 
 changed  their  gods  winch  are  yet  no  gods  f 
 
 May  we  not  conclude  then  ,Ier.io.  8.  They  are  altoge- 
 ther brutijh  andfoolijh^  the  ftocke  is  a  doctrine  of  vanities 
 They  who  woriliip  ftockes  and  ftones  and  dumbe  idols, 
 are  more  brutiih  then  beafts. 
 
 CHAP•  VIH. 
 
 The  many  evils  Tbkich  the  people  have  got 
 out  of  idolatrous  <d5gypt. 
 
 Bent.  17.  16.  Ye  fball  not  caufe  the  people  to  returne  to 
 
 ^gypt. 
 
 AEgyptwzsihe  matrix  of  all  idolatry,  therefore  the 
 Lord  forbad  them  to  goe  backe  to  Egypt :  they  got 
 much  mifchicfe  out  of  Egypt;  there  were  their  breafls 
 prefed^and  there  they  bruifed  the  teats  of  their  Virginity  : 
 Ezck.23.3•  There  they  learned  the  grounds  of  their  i- 
 dolatry  whence  it  is,that  the  moft  of  the  ceremoniall  laws 
 are  oppofite  to  idolatrous  worflup  mEgypt. 
 
 Secondly ^turbamifiellaneajhe  mixed tumult  came  out 
 of  Egypt :  £*<?</.  1 2. 38.  Who  learned  them  to  murmure 
 and  to  cry  5  Would  to  God  we  were  backe  againeat  the 
 fleih  pots  oiEgyptrExod.16.  i. 
 
 m Hhh  3  Thirdly, 
 
 mpna 
 
 Conclufiori* 
 
 The  etill  whidfAe 
 people  of  God  got  ia 
 
 rfeey  loft  their  fpiritu 
 atlYirgiairy  there. 
 
 Th-smijrTO'  multitude 
 came  from  thence• 
 
88  J  η  Expofition  of  the  Morall  Law*comtnand.  t .   Li  b.  ι . 
 
 . 
 
 The  leprolle  from 
 
 They  forgot  their  cira 
 cumcifion  there. 
 
 Theb^rphemer  came 
 cue  of  it. 
 
 The  golden  calves» 
 
 iigypt  why  called 
 Him. 
 
 iEgypt  called  Rahab, 
 
 Sichor  is  put  for  #gypt 
 
 So  the  City  for  Itrufd* 
 le»*,  ad  Behemoth 
 beaiU,for  an  elopfeant. 
 
 ΟΊΠ  deflrutfio, 
 0"»Π  sol 
 
 \ 
 
 m  Thirdly,  they  got  their  leprofie  out  oitAigypt^  for  that 
 fort  ofleprofie  called  Elephantiafts^  when  the  skin  grow- 
 cth  hard  like  the  Elephants  skin,  was  bred  onely  about 
 Ν  jlusmzs£g]pt.I)  cut  .1%^. Τ  he  Lord  will  finite  thee  with 
 the  boy  Us  oft^gyyt. 
 
 Fourthly,  they  forgot  their  circumcifion  in  Egypt  ^ 
 therefore  it  is  called  opprobrium  *^gypti,  Iojh.  5.9.  This 
 day  have  I  row  lied  away  the  reproach  of  Egypt  from  you . 
 
 Fifthly,  theblafphemer  whoblafphemed  the  name  of 
 the  Lord,  Levit.1%.10.  wasthefonneofan-Eg^/^. 
 
 Sixthly,  Jeroboam  brought  the  golden  calves  out  of 
 Egypt:  therefore  they  were  commanded  nevef  to  goe 
 backeagaine  to  Egypt*  Becaufe  Egypt  was  fuch  a  vile 
 land,thcPfalmift  calleth  it  the  land  of  Ham  Pfal.  ioj. 
 2j,27,and  106,^2.  Ham  was  curfed  by  his fatlier  Noah, 
 fo  the  Egyptians  his  pofterity  were  an  accurfed  people• 
 Egypt  was  a  proud  people,  therefore  it  is  called  Rahab. 
 PJal.Sj.q.  and  Ε fiiy  51,9-  A  .d new  what  haft  thou  to  doe 
 in  Egypt  to  dr.nke  the  water  of  Sihor  ί  or  whit  hafi  thou 
 to  doe  in  the  way  of  AjTyria^  to  drinkethc  waters  of  the  ri- 
 ver? icr.2^  1 8.  Sihor  /jiV/fer,  which  fi  gnifieth  blackneflcv 
 for  the  troubled  waters  ofNilus  differed  much  from  the 
 cleare  running  waters  of  Siloh^  why  then  ihould  they 
 goetodrinkeof  them?  and  he  calleth  Euphrates  the  Ri- 
 ver here  Antonomaftice  fox  the  g'reatneffe  of  it .  Gen.  1 5 . 1 8. 
 It  is  called  the  great  river,thefe  two  were  the  borders  of 
 Canaan^  from  the  river  of  Egypt  to  Euphrates.  Exod. 
 
 What  great  blcifing  was  this  then,  when  five  cities 
 imhe  land  of  ££?/>/ ihould  fpeake  the  languages  of  C.*- 
 */44tf,  that  is,  ihould  worihipthe  Lord  in  truth.  And  one 
 oft  hem  jhall  be  called  the  Citty  of  the  Sunne,  Mfaj  19.18- 
 that  is,  they  ihall  bee  converted  to  profeife  ihe  truth, 
 and  one  of  them  (hall  be  the  moft  excellent  Citty,thar  is 
 Alexandria  the  Citty  where  UWarke  taught  the  Gofpell 
 firft."  If 
 
 1 
 
What  evils  the  people  got  outofAigypt, 
 
 S 
 
 If  Egypt  vms  f°  abhorred  and  detefted  by  the  Lord, 
 whatmuftfpirituall£^y^be/>.,iii,i;.ii.8.andthefe  Who 
 take  the  mar  he  oft  he  beajt  upon  themy  Rev.  1 6 . 2 .  A  nd  as 
 they  were  never  to  returne  backe  to  Egypt  againc^  fo 
 neither  muft  the  people  of  God  returne  now  tofpirituall 
 Egypt. 
 
 Ο  bfcrve  how  Iohn  doth  parallel  the  judgements  of  old 
 Egypt•*  and  fpirituall  Egypt  together.  Old  Egypt  was 
 plagued  with  fores  and  botches ;  fo  are  they  of  fpiritu- 
 all ££7/tf.i^.id.2. 
 
 Secondly,  in  old  Egypt  the  waters  were  turned  into 
 blood:  So  in  fpirituall  Egypt  ^  The  waters  of  thefea  became 
 as  the  blood  of  a  dead  man ^and  every  living  j 'on  le  died  in  the 
 fea.  Verfi. 
 
 Thirdly,  in  old  Egypt  there  was  great  darkenefie  :  So 
 in  fpirituall  Egypt  there  is  great  darkeneife,  vcrf.io. 
 
 Fourthly3frogs  molefted  the  Kings  chamber  in  Egypt, 
 Sofrogges  came  out  of  the  month  of  the  Dragon^  and  out  of 
 the  mouth  of  the  beatt,  working  miracles  to  deceive  the 
 world  and  the  Kings  of  the  earth  v.  13.  lannes  and  Iam- 
 bres  withftood  <-Mofcs  in  Bfjp•  2  Tim.  3 .8 .  And  when  he 
 wrought  his  miracles  they  faid,  he  carried  ftraw  to^- 
 /?^,astheproverbeis  in  the  Talmud^  they  meant  that 
 there  was  Magicke  enough  in  Egypt  already,  therfore  he 
 needed  not  to  come  to  Egypt  ^  to  play  his  tricks  of  Magick  j 
 there^thus  they  withftood  the  man  of  God,and  hardned 
 the  heart  of Pharathi  So  in  fpirituall  Egypt,  doethefe 
 frogges  and  deceivers  fetthemfelvesagainft  Mofesy  fay- 
 ing, that  he  hath  not  his  calling  of  G  od. 
 
 Laftly, there  was  thundering  and  lightning  in  Egypt; 
 fo  in  fpirituall  Egypt,  v.  1 8. 
 
 Theconclufionofthis  is- Comcout  of  her  my  people,  that 
 ye  be  not  partakers  of  her  fins,  and that  yc  receive  not  of  her 
 pLigues.Riv.iS.q. 
 
 Hhh  4 
 
 CHAP. 
 
 Old  Eeypf  and  fpiritu- 
 all Eg ypr  paralleled  to= 
 gether  in  their  pla^ucj. 
 
 In  fores. 
 In  blood* 
 
 In  d  ;rkencflc. 
 
 In  the  frogges» 
 
 In  their  magitians, 
 
 In; hungering  and 
 lightning. 
 
>  ** 
 
 ρ  ο         J  η  Expofition  of  the  Morall  Law.Command.  z.   Li  b.  ι  • 
 
 The  idolatry  of  the 
 iOaelitsj  under  Itrefo* 
 <tm  compared  with 
 their  idolatry  in  tlic 
 time  QiA*ro*, 
 
 InbereHts» 
 
 In  outward  pledge*  of 
 his  favour» 
 
 tank  robufiiffmorum. 
 
 ththeirprophtte* 
 
 CHAP,  IX. 
 
 \A  comparifon  betwixt  the  golden  cahves  fet  up  in 
 the'ftilderneffe,  the  golden  calves  in  Van  and  Bethel; 
 and  the  Topijh  j fdols. 
 
 Commandement  II 
 
 <Pfal.  ι  ο  (5.  ι  p.  They  made  a  Calfein  fioreb,  and  wor- 
 fiippedthe  molten  image  :  they  changed  their  glory  into  the 
 fimilitudeofan  Oxe  thateatethgrajje. 
 
 Τ  He  idolatry  of Ierofoam,com\*aved  with  the  idolatry 
 ofthelfrariites  in  the  wikfctnefle,  fetting  up  the 
 golderrcalfe,  will  be  found  a  farrcleffe  finnc,  if  we  looke 
 nearely  unto  it. 
 
 Firft,  they  had  lately  tailed  of  the  great  benefits  of 
 God,  in  delivering  them  out  or  Egypt  by  a  mighty  hand, 
 and  bringing  them  through  the  red  fea  .•  Yet  they  foone 
 forgot  his  rvorkes-jhey  waited  not  for  hiscounflLpfdL\o69 
 13.  7 hey  forgot  Ο od  their  Saviour  which  bad  done  great 
 things  in  Bgypt^  wonder  full  workes  in  the  land  of  Η  am,  and 
 terrible  things  in  the  redfea^  τ  erf.  21,22. 
 
 Secondly, they  had  many  moe  pledges  of  the  favour 
 of  God,  then  theten  Tribes  had,  they  had  the  cloud  by 
 day,  and  the  pillar  of  fire  by  night,  hefed  them  with 
 thebreadof  the  ftrongones^  Pfal.jS,  25.  They  had  the 
 tabernacle,  and  the  arke  the  teftimonie  of  Gods  prefence 
 amongfi  them,  which  Jeroboam  and  the  ten  tribes  had 
 not;  therefore  their  finne  was  greater  then  theirs. 
 
 Thirdly  for  Prophets,  they  had  Mofes  the  man  of 
 God^Whowas  faith  full  in  all  his  houfe.  Heb.  :,  2.  the  ten 
 tribes  had  \^ihi\ah  the  Shiloniter  but  what  was  hee  to 
 
 N   Mofcsi 
 
Comfarifon  betwixt  Jfraels  calves  and  T^omes  Idols.  9 1 
 
 Aiofes  c'thcy  had  an  old  prophet  in  Bethel,  but  a  great  de- 
 ceiver, and  they  had  a  young  prophet,  but  was  eafily  de  • 
 ceived.  ι  Kings  13.  and  what  were  they  to  Aiofesi 
 
 Fourthly,  the  ten  tribes  had  prieftsbut  of  the  mea- 
 ncftandthebafeftof  the  people:  ι  Kings  13.33.  Hee 
 made  of  the  loweflofthc  people  Priefls  for  the  high  places, 
 whofocver  would,  he  confc  crated  him,  and  he  became  one  of 
 the  frit fis  of the  high  places :  but  they  had  Aaron  the  Lords 
 highprieft,  who  wasconfecratedand  ordained  by  God 
 himfelfe,  Λ/W  called  to  this  honour,  Η zb.  5,  4.  he  that  had 
 holineffe  to  the  Zm/ingraven  in  a  plate  of  gold  upon  his 
 forehead, for  him  to  fit  downe  and  fijhion  an  image  with 
 agravinguole,  like  another  Demetrius  u\c  filvcr-fmith, 
 he  making  Giver  fhrines  to  Diana,  and  he  making  golden 
 calves  to  lehova,  what  a  great  change  was  this  i  Againe 
 he  to  reprefentthe  Lord  by  an  Oxethat  eateth  graffe, 
 PfiL  ι  οβ.  20.  This  was  a  great  abomination,  it  was  great 
 idolatry  when  the  men  of  Lycaonia  would  have  worihip- 
 pedGodin  the  likeneife  of  men,  Art.  14. 11.  but  grea- 
 ter idolatry  to  worihip  the  Lord  in  the  likeneife  of  an 
 oxe.•  leroboam  made  a  feast  day  according  to  his  owne  heart, 
 in  honour  of  his  idoll.  1  Kings  12,13  ίο  fayd  Aaron,  To 
 morrcwisafea.fi  to  lchova,  this  was  a  greater  finne  than 
 that  of  leroboam. 
 
 Now  letus  compare  the  idolaters  in  our  times  with 
 thofe  who  worfbipped  the  golden  calfe  in  the  wildernes, 
 and  y"ee  ihall  fee  greater  abomination  in  this  idolatry 
 than  in  the  idolatry  of  former  times.  The  Ifraelitcsgave 
 theglo  yofChrift  who  dwelt  in  a  cloud  and  pillar  unto 
 a  calfe  5  but  thefe  idolaters  give  the  glory  of  Chrift 
 when  he  is  dwelling  in  our  fleili,  and  glor  ified,to  a  crea- 
 ture whom  they  worfhipped  as  God  indeed,  giving  it  to 
 their  crucifixes  and  Agnm  Dei. 
 
 \\  hen  Chrift  was  in  the  flel•  here,  there  were  many 
 who  gave  thetnfelves  out  for  falfe  Chrifts,  but  Ghrift 
 
 for- 
 
 i   η 
 
 In  their  priifti, 
 
 Parens  finne  in  making 
 U\t  golden  calfe  a  greai 
 ter  llnnejthanthe  finne 
 cf Detneitiv*  oilero  • 
 beam* 
 
 SicrA  arezxtnu  T.ccU[% 
 aationcagnide'i. 
 
ρ  χ  An  Exfofition  of  the  MorallLaw.   Comman.  ι.  Lib.  ι 
 
 r-i3'Sn«0/" 
 
 A  eorjaparifon  betwixt 
 the  idolat  y  of  Ifrael 
 and  luda, 
 
 ^uomode  HebrAiexprh 
 
 Surgere  &  β  Ate  in  ]** 
 d$ceo  1*td  *f*d  hcbtaos 
 
 A  companion  betwixt 
 the  idolatry  of  the 
 I  ewes,  and  the  idolatry 
 in  our  times• 
 
 forbiddethtobeleevefuch.  Mm*  24.23.  fo  thefe  coun- 
 terfet  chrifts  fhould  not  be  belceved. 
 
 The  Lord,  £^£.23.4.  maketh  acomparifon  betwixt 
 two  fitters  j  *Aho  lah  and  Aholibah.  ^Aholah  is  tentorium^ 
 Aholibah  is  tentorium  meum  in  ea,  Hee  caiieth  the  tenne 
 tvibcstentorium  a  tent5becaufethey  were  leparated  from 
 thetempleofGodnow,  andhecalleth  the  kingdomeof 
 luda, tentorium  meum  in  en,   my  tabernacle  in  her,  be- 
 caufe  asy.ee  they  profefled  the  true  worfhip  of  God. 
 K^ihoLih  flayed the  harlot,  verfe  5,  But  yet  her  filter  Aho- 
 libah was  more  corrupted  than  fnc ,  vcrfe  n.  So  compare 
 A ho lah  the  Iewilh  church  with  Aholibah  (who  gloricth 
 that  ihe  is  the  true  church)  and  iliee  (hall  be  found  the 
 greater  harlot  of  the  two.  And  theLord  comparing  Sa- 
 maria with  Jcrufalem,  Ezck.  16.  51.  faith  that  Samaria 
 had  not  committed  ha! fe  of  the  finnes  which  luda  had  com- 
 mitted, but  that  luda  had  ju(J/fied  her  fifler  in  all  her  abo- 
 minations; amplfcafti  abominationes  tuas  j^rxipfis.  Sama- 
 ria was  not  fimply  juftified,but  onely  in  comparifon  with 
 luda.   So  Luke  18.  14.  The  pub li can  went  downe  to  his 
 houfcy  \uftu4pr&  illo,  juf/fied  rather  than  the  Pharifee* 
 So  Mat  λ  2.  4i .  The  Queene  of  the  South  β)  all  rife  in  judge- 
 ment  againfl  this  generation,  that  is;  fhall  (land  in  judge- 
 ment and  not  fall,  compared  with  this  generation  .•  So 
 if  we  will  compare  the  Iewi  h  idolatry  and  the  idola- 
 try of  this  generation;  they    fhall   ftand  in  judgement 
 when  this  generation  iball  fall,  ard  there  (hall  be  a  more 
 eafle  fentence  pronounced  againil  them,  then  againft  this 
 generation. 
 
 Thelewes  who  were  fo  much  addifted  to  idolatry 
 before  the  Lord  lefus  Chrifls  comming  in  the  fleihu 
 quite  renounced  their  idols,  and  they  fay  now,  that 
 there  is  no  puniihment  which  befalleththem,  but  there 
 is  a  drachme  weight  of  the  golden  calfe  in  it;  and 
 when  they  fee  any  Church  in  which  there  are  idols,they 
 
 cal• 
 
 i 
 
Oft  be  periods  and  increaje  ofjdolatry . 
 
 93 
 
 call ix[_Beth  Hatturpha^]domu$  turpitudinis .  So  we  may 
 hope  chat  before  the  Lords  fecond  comming,  they  who 
 ftand  moil  in  defence  of  thefe  idols,  (hall  renounce  them 
 as  a  filthy  thing,  and  acknowledge  that  there  was  a 
 drachme  weight  of  their  idolatry  in  all  their  former  pu- 
 nifhments. 
 
 CHAP.    X, 
 
 Of  the  periods  and  increafe  offdolatryy  and  how  tt 
 VKYtafcd  and  fyread  through  the  world. 
 
 Qommandement  II, 
 
 .  1 6.  il.  Tour  fathers  have  for  fake  η  mey  faith  the 
 Lord,  and  have  walked  after  other  gods^  and  ferved  thcmy 
 andworflupped  them  y  and  ye  have  done  worfethan  your  fa- 
 thers, 
 
 IDol.try  is  a  work  oftheflclh,  Gal.  5.20.  And  thereis 
 noworke  of  the  fleih  that  man  is  fo  prone  unto  as  to 
 idolatry:  Thefirft  period  of  idolatry  began  not  long 
 after  the  creation.  Gen.^  24.  Then  began  ?nen  t$  pro- 
 phmcthe  nam;  oft  he  Lord.  Pfal.  49 .  12.  Man  lieing  in  ho- 
 nour abideth not •,  he is  likethebcafls  tbatferijk.  Idolatry 
 makethamanbrutiih.  Icr.  10,14.  Every  man  isbrutifh  in 
 his  knowledge^  every  founder  is  confounded  by  his  graven 
 image. 
 
 There  were  three  notable  men,  from  the  creationto 
 thefioud,  who  kept  the  truth  in  fincerky  and  purity  in 
 their  families^  Adam,  CMcthufalab^  and  Noah,  and  then 
 the  Lord  drowned  the  world  for  wickedneffe. 
 
 After  the  flood,  as  people  increafed  they  began  to 
 
 build 
 
 ^snnn  rva 
 
 ν  A 
 
 **  \ 
 
 The  firft  period  of  Ido- 
 latry, 
 
 Idolatry  ajakcth  sman 
 brutiih. 
 
 \ 
 
 \ 
 
 The  fecond  period  of 
 idolatry. 
 
 I 
 
3iy  m!rt!ane&  tuna 
 
 The  Church  in  the 
 third  period  remained 
 with  the  pofterity  of 
 Heier  and  with  iome 
 few  others, 
 
 94  An  Etyofitim  of  the  MorallLaw.   Comman.i.  Lib.  χ 
 
 build  a  towrc  to  get  themfelves  a  name,  and  the  Lord 
 fcattered  them,  and  they  who  went  to  the  caft  worship- 
 ped idols,and  this  was  called  *κή3*»ρ3^  the  Per  funs  called 
 the  Scythians  with  whom  they  were  converfant,  Sakas,  a 
 SacbvclSackfib,  which  fignifietha  multitude,  becaufe 
 they  were  gathered  together  in  multitudes,  So  the  Ara- 
 bians had  their  names  from  Gnarabhjnifcerejurbamtfcel• 
 A*#t\?,aconfufed  multitude,  Gcn.iq.x.  ΊιάαΙΙ  King  of  nati- 
 ons, Symmachm  tranflate  it  King  ef  the  Scythians  5  and 
 thefeworfhipped  their  conquerors  and  captaincs  as  gods. 
 The  Church  all  this  time  remained  with  Heber  and  his 
 ipoiienty,  AJelchizedeck  and  fome  few  others  who  dwelt 
 in  Cmaav.  Thofe  of  Bcbcrs  pofterity  who  went  to  Syria 
 fell  to  idolatry,  and  therefore  an  Aramite  is  put  for  an  i- 
 dolaterinthefcriptures^Tir^^^r^^j  father  an  ido- 
 later, J  Irabam  himklfe  was  an  idolater,  Labanihc  Syri- 
 an an  idohtev^Naaman  the  Syrian  an  idolater,and  Balaam 
 the  Syrian  an  idolater• 
 
 There  were  fome  others  who  were  not  of  the  pofteri- 
 ty of  Heber  who  kept  the  truth  amongft  them.  Gen.  20.4. 
 Lord  wilt  thou  flay  alfo  a  righteous  nation  i 
 
 The  third  period  after  the  floodwhen  idolatry  increa- 
 Ccd^  was,  when  they  fet  up  a  molten  calfe, which  Mcfes 
 caufedbray  to  powder;  and  made  them  drinke  it  inde- 
 teftation  of  that  idoll  which  they  had  woifbipped. 
 
 After  Mofcs  death,Satan  laboured  to  make  an  idoll  of 
 the  body  wEMofes^  and  that  which  he  could  not  doe  by 
 him  when  he  was  living,  he  goeth  about  to  effeii  it  by 
 his  body  when  he  was  dead  jbut  /^/V/^/withftood  him.: 
 lude  p.  and  buried  his  body  where  no  man  knew;  and 
 here  we  may  fee  that  the  reliques  of  the  Saints  may  be 
 made  idols. 
 
 The  fourth  period  of  idolatry  was  under  the  Iudges, 
 and  here  we  (hall  marke  foure  things.  Firft,that  none  of. 
 theludges  themfelves  were  idolaters,  as  moil:  of  the 
 
 Kino 
 
 The  third  period  ofido- 
 latry. 
 
 Satan  laboured  to  make 
 anidollof/Vif/<?s  body» 
 
 The  fourth  peiod  of 
 idolatry. 
 
 rs 
 
Of  the  periods ,and increafe  ofjdolatry, 
 
 9S 
 
 King  ofludi/j  and  all  the  Kings  of  Ifrael  were,  and  that 
 wasthecaufe  why  idolatry  got  not  fuch  footing  in  the 
 timeofthe  Iudges,as  it  did  afterwards. 
 
 Sccondly,when  they  fell  to  idolatry  ,  the  Lord  fcour- 
 gcd them  by  the  Philijlims, Ammonites,  Afjdtan/tes, and 
 then  they  cried  unto  the  Lord,and  he  helped  them. 
 
 Thirdly5ofall  the  tribcs,the  tribe  of  Dai  was  moil  gi- 
 ven to  idolatry  ;  therefore  they  tooke  away  the  Ε ρ bod \ 
 Teraphim,  and  the  graven  image  out  of  the  houfe  of  Mi. 
 cab,znd  fet  it  up  in  Dan,this  was  the  idolatry  of thewhole 
 tribe.  //  it  better  for  thee  to  be  a  pw eft  for  the  houfe  of  one 
 man,or  that  thou  be  a  Prieli  unto  a  tribe  an  da  family  in  Ifra- 
 el? Jud.  18.20• 
 
 Fourthly,  Jonathan  the  fonne  ofGcrfhon,  the  fonneof 
 Manajfeh  was  theprieft  to  this  idoll.  Jonathan  was  the 
 fon  οΐβίφοη,ζηά  Gerfion  was  the  fon  of  Mofes,  and  the 
 Iewesobfervethat  they  will  not  have  him  called  the 
 grand-child  of  Mofes,  but  of  Manaffeh,  who  by  anticipa- 
 tion was  called  Manaffch,  becaufe  he  followed  him  in 
 his  idolatry  ;  yet  to  ihew  that  he  was  the  grand-child  of 
 Mofes,  the  word  is  fo  fet  downe  that  it  may  be  read  either 
 Man  a ff eh  or  Mofes, 
 
 Becaufe  the  tribe  of  Dan  was  moft  infected  with  idoJa- 
 try,therefore  the  golden  calves  were  afterward  erected 
 inZ^asa  puniihment  of  their  former  idolatry,  and  for 
 this  caufe  it  was  that  they  were  thefirft  of  the  tribes,  who 
 were  carried  away  in  the  weft  fide  of  Iordan,  Jer.  8. 1 6. 
 The  fnortis.gof his  horfes was  heard  from  Dan,  and  John, 
 Rev.  52.  When  he  reckoned  up  the  tribes  which  were 
 fealed,he  pafleth  by  the  tribe  οϊΏαη. 
 
 The  fifth  period  of  idolatry  was  under  the  Kings, 
 'he  Kings,  of  Ifrael•  were  idolaters,  or  tolerated  idols, 
 \AUthe Kings  of 'ifraet Itvere finners  except  David,  Eze- 
 kiab^andiofias,  Ecclus.49.').  That  is,  they  were  ido- 
 'aters.  Inthis  period  idolatry  waxed  by  degrees,  firft 
 
 it 
 
 None  of  the  Judges 
 tvereidoUters. 
 
 Ddn  an  idolatrous 
 tribe* 
 
 Π®  Ώ  cum) 
 Jtijpcnfopro  Τ~ΊΦΏ 
 
 The/udgemfntsof 
 God  upon  Dan  for 
 their  idolatrj• 
 
 The  fift  period  of  ido- 
 latry 
 
96 
 
 Idolatry  in  the  fift  po- 
 r*od  incrafed  by  des 
 
 grees. 
 
 Idolatry  cam€  to  a  greas 
 ter  highttn  the  dais  5  of 
 
 /in  Expofition  of  the  MorallLaw*  Commands.  Lib.ij 
 
 it  waxed  much  in  Salomon?  time,  he  who  excelled  all  the  I 
 fonnes  of  the  Eaft  for  his  knowledge,he  whofe  heart  the 
 Lord  had  enlarged,he  who  was  a  prophet  of  God  and  a 
 pen  man  ofthe  Holy  Ghoft,he  who  for  his  devotion  of- 
 fered to  God  fo  many  thoufand  facrifices,his  prayers, his 
 great  care  he  had  to  build  the  Temple,who  fell  not  away 
 untill  his  old  daics,  who  would  have  thought  that  the 
 dragon  with  his  taile  would  have  pulled  down  this  great 
 ftarre  £  and  although  the  Lord  threatned  that  the  king- 
 dome  fhould  be  rent  from  him.  ι  King.u.ii.  Yet  he 
 was  nothing  moved  with  it ;  and  if  we  will  compare  his 
 fooliihfonne  Rehoboam  with  his  wife  father,  hee  may 
 feeme  to  be  more  obedient  then  he;  for  when  he  had  ga- 
 thered an  armie  to  fight  againft  Ieroham  and  the  teqne 
 tribes,  yet  when  the  prophet  Shemaiah  came  to  him,  ι 
 King.  12.24.  Heharkned  unto  the  word  ofthe  Lord  and 
 went  backe  againe,  but  Salomon  went  on  in  his  finnes  and 
 idolatry. 
 
 Secondly  >it  waxed  more  when  the  ten  tribes  were  rent 
 from  the  houfe  of  Davidznd  Salomon  $  then  leroboam  fet 
 up  the  calves  in  Ό  an  and  Bethel^  then  the  ten  tribes  were 
 Aholah^  and  yet  Aholibah  exceeded  them  in  whore- 
 domes.  E&ck.ii• 
 
 Thirdly  it  came  to  the  height  in  thedayesofAi^/l 
 feh^  and  fo  it  continued  with  the  reft  of  the  Kings,  like  a 
 leprofie,  untill  the  captivity.  Then  idolatry  died  in  the 
 captivity,for  there  they  were  purged  and  fined,and  they 
 brought  it  not  backe,  neitherwenta  whoringafter  other 
 gods. 
 
 The  laft  period  was  when  idolatry  began  in  the  chri- 
 ftianChurch,thebeail  which  was  dead  was  quickneda- 
 gaine:  Rev.iy.i  i.And  then  the  idolatry  of  the  Gentiles 
 was  brought  into  the  Chriftian  Church. 
 
 CHAP 
 
1 
 
 Wktber  Gideon  made  the  Epbodan  J  doll. 
 
 97 
 
 CHAP0  XL 
 
 Whether  Gideon  made  the  Ephod  an  idol! or  not• 
 
 Commandement  It 
 
 Ittdg.  8.26.  t^And  Gideon  made  an  Ephod  thereof^  and 
 put  it  tn  his  citie  in  Opbra;  andalllfraclrvent  thither  a  who. 
 ring  after  it. 
 
 Τ  7\  7Hen<j/W^«madc  an  Ephod  of  the  gold  and 
 
 V  V  carerings  which  they  had  taken  ofthefpoyle, 
 we  need  not  to  ta'kc  it  fo  ftridlly  that  it  was  only  made  of 
 gold,  but  of  thofe  things  which  were  taken  in  the  fpoyle, 
 whether  gold,filke,  lfcinen,&o 
 
 But  it  may  fecme,  Fcrf.i  7.  That  (latuit  in  Ophra,  hefct 
 it  up  in  obray  that  it  was  of  pure  gold,  which  might  ftand 
 up,  an  image  made  of  gold. 
 
 In  the  Hebrew  it  is  pofuit  onely,  he  put  tf,  and  not,  bee 
 /fr /'*»/>,  the  priefts  Ephod  wzs  of  linnen,  and  the  high 
 priefis  Ephod  was  partly  oflinnen,and  partly  of  filke,and 
 partly  of  gold: 
 
 Thisword£/?Winthefcriptureis  applyed  onely  to 
 boly  ufes,but  if  we  will  confider  the  perfons  who  put  on 
 he  Ephod,  then  it  may  be  fayd  to  be  partly  ecclefiafti- 
 :all,  and  partly  politicke. 
 
 Ecclcfiafticall  is  three  fold,  fi  rft  the  Ephod  οι  the  high 
 nkft: Exod.2$.6.  Secondly  thepricfts:  1Sa7n.22.18. 
 Vnd  thirdly  of  the  Levitcs:  1  Sam.  2.1!. 
 Politicke  againe  is  that  which  Dauid  wore  whenhce 
 anced  before  the  A  rke.•  2  Sam.  6.  18.  When  David 
 ud  to  ^sibiathcrthe  hi^h  prieft  K^ihlmakchs  fon,  I  pray 
 i  ee  bring  mehther  the  Ephod.  ι  Sam.^o.-j.  Ani  Ahiather 
 
 , 
 
 Oije». 
 
 Anfwl, 
 
 Ephod  twofold» 
 
 Ephod  ecdefcfticatt 
 threefold. 
 
 DsVuidld  not'pvt  o» 
 thcPii«fti£pho4, 
 
 brought 
 
VawdU  cauf*• 
 
 Ob)eUl 
 
 Ληβ»• 
 
 98  An  Exptfitim  of  the  Moratt  Law•    Command,  i.  Lib. 
 
 brought  hither  the  Ephod,  \jl  "David,  2  to  David,  that  is3 
 Davidh  caufajhc  prieft  tooke  on  this  Ephod  to  ask  coun- 
 fcllforl^/^whatheihoulddoe,  David  wove  not  the 
 prieftly  Ephodhimfelfe  ;  for  by  Ephodherc  is  meant  th( 
 whole  ornaments  of  the  prieft :  So  #0/3.4. 
 
 Now  the  queftionis,  whether  ΛΛ^ intended  here  t< 
 fet  up  an  idoll  in  ophra  ί  thofe  who  hold  the  affirmative 
 bring  this  reafon  for  them  s  becaufe  he  inftituted  that  fo 
 which  he  had  no  warrant  out  of  the  word  of  God. 
 
 The  word  of  Godfettethdowne  all  theprieftsorna 
 ments  5  therefore  he  did  not  this  without  a  warrant  altc 
 gether5He  made  not  a  new  Ephod. 
 
 Secondly,  fome  hold  that  Gideon  did  not  dire&ly  fet  u 
 an  idoll,nor  did  he  intend  to  doe  it>•  but  becaufe  he  wit! 
 flood  not  the  people  when  they  committed  idolatry 
 therefore  he  finned. 
 
 It  is  evident  that  they  did  not  commit  idolatry  till  aft( 
 his  death,  therefore  ver.  2  7.  it  is  not  rightly  tranilatei 
 FornicMus  cfiomms  ifraelpoHeum,  as  though  they  fo 
 lowed  Gideons  example  in  their  idolatry  5  lunim  tranll 
 teth  it  better, />##  cumfcilicet  Ephodem,  or  in  eo  falu 
 Ephode,  they  went  a  whoring  after  the  Ephod. 
 
 Thirdly,fome  hold  that  Gideon  finned,  offering  faci 
 ficewith  this  Ephoduipon  him. 
 
 The  Lord  who  fpared  not  Fzziah  when  hce  went 
 
 offerincenieatthealtar,but  ftrokc  him  with  leprofie  ; 
 
 Chro.2  βΛη. and  fpared  not  Core,D atha ^and  Abiram  wi 
 
 their  complices.  Num.  1 6.  Would  he  have  fpared  Gidt 
 
 if  he  had  attempted  fuch  a  thing «?  and  it  is  probable,  tl 
 
 he  who  refufed  the  government  when  it  was  offered 
 
 him  by  all  their  content,  that  he  would  affefl:  the  prie 
 
 hood  ? 
 
 Cbjefy  Fourthly,it  may  feemethat  he  finned,  in  making  th< 
 
 holy  veftures  to  have  fome  ufe  out  of  the  tabernac 
 
 which  alwayesfliould  have  ferved  for  the  tabernacle• 
 
 W 
 
 Qbjett.2. 
 
 Anjw\ 
 
 The  Israelites  went  not 
 a  whoring  after  the  E= 
 pfcoi  till  afor  the  death 
 
 Objett, 
 
Whether  Gideon  made  th:  Epbodan  J  doll. 
 
 59 
 
 Iii 
 
 CHAP. 
 
 Whcn/^^/;fctupanalrar./^. 22.39,30.  Hccfctit  I 
 not  up  that  they  might  facrifice  there,  but  onely  lie  let  i 
 upas  a  memoriall  of  thanfgiving.So  Gideon  made  this  £- 
 phodpnely  in  a  memoriall  of  thankfgiving,  and  for  no  o- 
 therufe. 
 
 Butthefe  who  hold  the  negative  that  he  committed 
 notidolatry  in  making  the  Ephod^  bring  thefercafons. 
 
 Firft,  lud.  8.3  2.  It  is  faid,  Gideon  died  in  a  good  old  age, 
 which  comprehends  in  it  foure  things.  Firft,  fulncffeof 
 daies;  fecondly,  tranquillity  of  m ind  ;  thirdly,  a  good 
 name5and  fourthly,to  die  in  the  favour  of  God,  and  this 
 phrafe  is  never  fpoken  but  ofthofe  who  died  well,  as  A- 
 brahamdied  in  bona  canitiejn  agoodoldage^Gen.z  5 . 1 5. So 
 David,i  cAr0.29.18.and  fo  Gideon  here.  1 
 
 Secondly,  the  lfraelttes  are  challenged  for  this,  that  j 
 they  Jbcttred  not  kindnejft  towards  lerubb  ad ^  or  Gideon^  ap-  \ 
 cording  to  the  voednefie  which  he  had  frown  to  thern^ve^j,  \ 
 Now  if  hee  had  fet  up  thisidoll  to  make  the  people  to 
 commit  idolatry,  they  iliould  have  had  no  caufe  to  have 
 ihc wne  kindeneile  to  him,  but  rather  ftiould  have  hated 
 him. 
 
 But  it  may  be  faid  that  the  Ephodbecame  a  fnare  to  him 
 and  to  his  houfe :  ver.ij. 
 
 Although  Gideon  himfdie  finned  not  in  fetting  up  the 
 Ephodjftt  it  tended  to  his  ruine,  that  is,to  the  ruine  of  his 
 fons,and  the  reft  of  his  houfe,  that  is,  his  friends,  it  was 
 the  ruine  of  his  houfe  in  the  dayes  of Abimclech^  when 
 this  Ephod  was  fet  up  in  the  houfe  oiBaaUbereth  in  Sic  hern 
 lad.  9 .33. 
 
 The  conclufionofthisis,  that  we  are  toconftrue  the 
 afts  of  the  Saints  in  the  beft  part  where  we  fee  no  evi- 
 dent proofeto  the  contrary  ^  farre  leiTe  are  wee  to  con- 
 demnethcm5wherethe  holy  fpirit  commends  them. 
 
 Anfiv. 
 Gtdeo+  fet  up  the  Ephod 
 in  ratinory  of  thanks- 
 giving., 
 
 Reafcns  proving  that 
 Gideen  commitied  not'* 
 idolatry  in  nuking  the] 
 Ephctf. 
 
 Rcafon  2. 
 
 Object, 
 
 Conclupon% 
 
roo 
 
 An  Expofition  of  the  MorallLaw.  command,  z.  Lib. 
 
 niniwnS 
 
 Ctfeid #%ot\h.  abontto 
 clear©  NAAimin  of  ido- 
 latry in  bowing  in  the. 
 h&ifc  Qi  Rim  f*tp». 
 
 Jetufiix}* 
 
 rlmitdttya* 
 
 i 
 
 Ufifuti. 
 
 CHAP.  XIL 
 
 Whether  VJjummh  might  how  in  the  houfe  ofT^im 
 monornotl 
 
 Commandement  II. 
 
 2  King.  5.  1 8.  In  this  thine  the  Lord  pardon  thy  fer 
 vantjhatwhenmy  wafer  goefh  into  the  houfe  of  Rimmo* 
 to  worfhip  there  ^  and  he  leaneth  on  my  hand,  and  I  bow  m 
 felfe  in  the  houfe  of  Rimmon* 
 
 Τ  Here  is  a  quefiion  moved,whether  or  not  may  a  ma 
 dilfemble  his  religion,  and  be  prefent  at  the  worihi 
 of  idols  i.  and  fomealledge  this  place  fork• 
 
 For  clearing  of  this,  O/tf*»  obferveth,  firftwbat 
 meant  by  this  word  Lehi(htahhavoth$  fecondly,  what 
 is  that  Naaman  cravcthj  and  thirdly,  what  the  prophei 
 anfwereinferreth. 
 
 Firft,  hee  obferveth  that  this  word  Lehifitahhavot 
 
 lowing^  (the  greekes  tranflate  it  vp*wSi?iy  was  ufed  b 
 
 the  eaftcrne. people  both  in  civill  and  religious  worihi] 
 
 and  it  istranflated^/vfn'  (faith  he)  but  improperly,/ 
 
 doraverointemploRimmon:  but  fee  in  what  Naaman  d< 
 
 fircthtobe  difpenfedwith^  he  craveth  onely  apardc 
 
 and  difpenfation  here,  for  the  bowing  of  his  body,  as  1 
 
 was  wont  to  doe  to  the  King,he  ackno wledgeth  here  tl 
 
 true  God,  that  he  would  ferve  none  but  him, and  that  1 
 
 would  have  an  Alcar  built  for  him  that  he  mi  „  ht  facrifi- 
 
 onelytohim^  Andwhenhe  returned  to  his  country,! 
 
 doubt  but  hc-worfl-  ipped  the  true  God t 
 
 And  Ca)etan  obferveth  farther,  that  there  is  a  dout 
 t  owing  of  the  knee,  the  firft  is-called  Genuflexioimtu 
 w,  the  β  cond  is  called  Qenuflcxio  obfequij:  and  he  fait 
 
 tl 
 
OfNiumans  b<ftoing  in  the  houfe  ofTftmmon* 
 
 ΙΟΙ 
 
 :hat genuflcxioimitAtivA^  counterfeiting  the  Kings  bow- 
 ing, E(l•  ijufiiemfpecieicum  rt&<>->  it  is  of  the  fame  kindc 
 with  the  kings  bowing  of  the  knee,  and  this  is  flat  idola- 
 try 5  Naamw  meant  not  of  fuch  kinde  of  bowing  of  the 
 knee• 
 
 Thequcftion  then  is  onely  de  genuflexions  obfequii, 
 this  he  faith,  was  lawfullinitfelfe,  and  he  bowed  with 
 the  king,  not  having  refpeil  to  idolatry,  but  onely  to 
 his  bowing  (imply.    For  the  king  to  bow,  it  is  not  an 
 unlawfull  adtionj  but  when  heeboweth  before  an  idoli 
 with  an  idolatrous  minde  to  worihip  the  idoll,  thenitis 
 idolatry,  but  his  fervant  bowing  with  him,  and  doing 
 that  civill  honour  to  him  which  he  ufed  to  performc  to 
 him  at  other  times,  is  not  partaker  of  his  idolatry j  the 
 one  is  adoratio  abfoluta^  and  the  other  is  relativa :  and  he 
 goeth  about  to  clearc  the  matter  by  this  comparifon,  If  | 
 I  a  great  manihould  goe  unto  a  whoore,  and  hisfervants 
 fliould  accompany  him,  they  goe  not  with  him  as  hee  is 
 going  unto  a  whoore,  but  fimply  as  hee  is  going,  and 
 they  accompany  him  now  as  at  other  times;  but  if  they 
 fliould  commend  him  for  fuch  a  fad  and  flatter  him  in  it, 
 then  they  fliould  bee  guilty  of  his  whooredome :  So 
 when  Ν aaman  went  into  the  houfe  of  Rimmon  with  the 
 King  and  bowed  there,   this  bowing  was  onely  a  civill 
 bowing,  fuch  as  he  performed  to  the  King  at  other  times 
 before• 
 
 But  when  it  is  objeded  that  this  hadafliewofevillto 
 bow  in  fuch  a  place,  and  at  fuch  a  time  with  the  King. 
 
 Heanfwereth,  'nNaamw  had  not  madeaproteftation 
 
 to  the  contrary  that  he  would  worihip  none  but  the  true 
 
 I  God,ithadbeeneafcandail,  butAT44w^protcfted  the 
 
 contrary  both  in  word  and  deed,  and  fo  was  free  from 
 
 fcandall. 
 
 But  the  matter  is  not  cleare  yet,  hee  maketh  a  prote- 
 ftation  here,butitmayfceme  that  his  fad  is  contrarie 
 
 Iii  a  to 
 
 \AlfolMt4. 
 
 Smile» 
 
 Ohjett, 
 
 Anfw. 
 
 Κ  4  dm  Mm  f&8t  contnry 
 tohiiproteftation. 
 
plyfreeoffininbow* 
 jng  in  the  houf«  of  Rtm- 
 mo». 
 
 The  Prophet  fitted  His 
 anfwerto  the  weake 
 •onfcience  oiNaamany 
 asfomeiajfc. 
 
 ΧΛΛνιΛη  Asktih  two 
 things* 
 
 ret        An  ExpofitionoftbeMoratlLaw.  emmand.  ι.  Lib.  ι 
 
 I  — — — — - — l|  .^ 
 
 to  his  proteftation,  when  he  goeth  in  and  boweth  there. 
 And  Cretans  companion  which  heufeth,  feemesnotto 
 befo  pertinent^for  if  thefervants  fliouldgo  in  with  their 
 mailer  in  the  bawdy  houfe  and  fee  him  commit  thatvil- 
 lany5  could  they  jvuftifie  themfelves  by  their  civill  ho- 
 mage which  they  owe  to  their  Lord?  we  cannot  fay  then 
 that  Ν  daman  was  fimply  free  of  finne  in  this,  and  there- 
 fore he  craveth  pardon. 
 
 Some  anfwere,  that  the  Prophet  fittcth  his  anfwere 
 here  to  the  weake  and  infirme  confidence.  Rom.  15.  r. 
 Te  that  are  flrong  ought  to  bear c  with  the  infirmities  of  the 
 rvejikc:  and  they  fay  his  weake  conscience  appeared  in 
 this,  becaufe  heewasnotrefolvedas  yet  fully  what  to 
 doe  in  this  cafe ;  This  is  the  note  of  2  weake  confeience, 
 ^w.14. 15.  to  be  troubled  and  grieved  at  a  thing,  and 
 doubt  whether  it  may  doe  it,  or  not  doe  it,  and  yet 
 inclineth  to  doe  it,  this  is  an  infirme  confeience :  the  pro. 
 phet  having  to  doe  here  with  his  weake  brothcr,biddeth 
 him  goe in  peace,  and  not  to  trouble  him  about  this 
 matter :  but  this  cannot  be  the  meaning  of  the  prophets 
 anfwere,  that  goe  in  peace  iliould  bean  affirmative  jufti- 
 fying  him  in  this  fait,  Naaman  hath  twodemands,  firft 
 that  hee  might  have  fo  much  earth,  as  to  build  an  altar 
 that  he  might  facrifice  to  the  Lord  upon  it :  now  if  wee 
 ihall  fit  the  prophets  anfwere  to  this  demaund,  would 
 the  prophet  juftifie.  a  thing  that  was  contrary  to  the 
 Law,  and  bid  him  goe  facrifice  there  ?  for  they  were  to 
 facrifice  onely  in  the  place  which  the  Lord  their  God 
 ihould  appoint.  Sogoeinpeace,  themeaning  is  notthat 
 the  prophet  allow  eth  this  hdt  of  his,  Ν  on  cfl  pit  urn  αρ. 
 frobwtk^  feddimituntis  &  prominent  is  fe  oraturnm  tro 
 fdutee]m\  that  is,- hee  approved  not  this  that  Naaman 
 asked,  but,  when  he  fndgceinfeace,  it  was  onely  adif- 
 miffingo  him,  and  fending  him  away 5  promifing  that 
 he  would  pray  for  him,  that  the  Lord  would  ftreng-i 
 
 then; 
 
Ofh{acmnns  boVtng  in  the  houfe  of  l^immon. 
 
 JOj 
 
 then  and  confirme  him,  who  as  yet  was  frcakc  in  faith,  if 
 this  fa  ft  had  beene  allowed  or  approved  by  thcPro- 
 phctjwhat  is  the  caufc  that  fo  many  martyrs  of  God  have 
 li.rfercd  fuch  great  torments  and  trouble:;,  rather  than 
 that  they  would  communicate  with  idolaters  in  the  leait 
 flicw  of  idolatry:' 
 
 There  was  a  (lately  fountaine  of  water,  and  the  image 
 oi  Bacchus  let  up  there  with  a  vinetree  fp reading  itfelfe 
 round  about  the  court,  and  overihadowing  it  $  when  Li. 
 c.n.Hs  came  for  recreation  to  the  court,  ^Auxentim  and 
 many  others  following  him,  feeing  a  branch  of  the  vine 
 tree  loaded  with  clufters,  heebad  ^iuxentiuocwx'w.  off, 
 and  he  fufpefting  nothing,  did  it^  Then  Licimus  faid  un- 
 to him,  fet  that  branch  at  the  feete  of 'Bacchus,  But  Aux- 
 cntius  anfwered,  God  forbid,  Ο  Empcrour,  that  I  doe  it, 
 for  IamaChriftian,  But  Licinim  faid  unto  him,  either 
 get  thee  from  my  fervice  or  doe  thiSj  at  mhil  cunftatus 
 zonamfoluit  &  rccc/Hit :  The  martyrs  of  God  would  not 
 caft  one  graine  of  frankincenfe  intoTHcffirc  to  the  idols; 
 they  wrould  communicate  with  them  irTnotHngnhere . 
 fore  the  Prophet  would  never  juftifie  this,  tliatheifiould 
 goe  into  the  houfe  oiRimmon  upon  any  pretence  to  wor. 
 ihip :  When  the  Emperour  went  unto  the  Mafle,  the 
 Count  Palatine  who  was  his  fword-bearer,  carried  his 
 fword  before  him  to  the  Church  doore,  but  would  ne- 
 ver goe  into  the  Mafle  with  him;  and  he  learned  not,  that 
 this  diftinftion oigemtflixio  \mitativa  and  genuflcxio  obfe- 
 qutt^  would  have  iavedhim  from  idolatry. 
 
 Theconclufionofthisis,  that  thofe  who  are  zealous 
 for  the  glory  of  God  will  neither  direftlynorindireft- 
 ly  communicate  with  idolaters,  neither  will  they  eate 
 fwinesfleih,  nor  drinkeofthebrothi,  Efty.  6;.q. 
 
 The  Prophet  did  <iot 
 approve  this  demand  of 
 N*amant 
 
 $(*U,<4  In  Auxentiu 
 
 The  martyres  would/ 
 
 I  communicate  with"^ 
 idolatersin  nothing. 
 
 The  Prophet  would 
 "ot/uftifie  NaAm<tns 
 going  into  the  houfe  of 
 R(mm«n% 
 
 V 
 
 Iii  3 
 
 CHAP. 
 
 Λ 
 
1 04  An  Expofition  oftheMorallLaTb.  Comman.2.  Lib.  f  • 
 
 1 
 
 im  i» 
 
 f    I  The  wine,  eyntment, 
 j  theoyletbeflowre 
 I  whi  ch  was  offered  to  I 
 J  the  Loid  were  pure 
 I  without  mixture• 
 
 CHAP%XIII. 
 
 Of  mixtures  of  T^eligion, 
 
 Commandement.  II. 
 
 I  Kings  1 3 .  2  1 .  κ^ίηά  Ε  lijdb  came  unto  all  the  people 
 I  and  fay  d,  How  long  halt  ye  betweene  two  opinions'.  If  the 
 Lord  be  Godython  follow  him-ybtttifBaal^  then  follow  him.. 
 
 TO  worihip  two  gods  is  a  fmne  againft  the  firft 
 Commandement  ->  but  to  mixe  the  meanes  of 
 Gods  worihip,  is  a  fmne  againft  the  fecond  Commande- 
 ment. 
 
 When  things  are  mixed  they  are  not  kept  irr  purity,  as 
 when  Vintners  mixe  water  with  wine,  or  when  filver 
 and  lead  are  mixed  together,  and  they  make  up  a  third, 
 different  from  the  twos  God  will  not  have  his  religion 
 mixed  this  wayes. 
 
 The  Lord  commanded,  Exod.  30.29.  to  makg  the 
 holy  oyntmentofpuremyrrhe,intheoriginail  itis[w,/r 
 der&r~]  mirrha  libertatk^  that  is,  which  is  free  from  all 
 mixture,  fo  thou  fl>alt  make  oleum  dc  oliv  s  purlftimum. 
 Levit.  24. 2.  the  incenfe  that  was  offered  was  the  moil 
 tranfparent  and  pure  incenfe,  Lebhomh  zaccah:  Exod. 
 30.  34.  Sotheflowre  which  was  offered  to  God  was 
 fimiUpurafinc  fl"oure,&  the  Apoftle  forbiddeth.^A*:^, 
 tomixetheword.-jCflr.  2.17.  As  Vintners  mixe  water 
 and  wine  together.  Trov.  p.  3.  Wifdome  fent  forth  her 
 maids,  why  are  they  called  her  maides?  But  to  teach 
 preachers  to  keepe  the  word  in  fincerity,  as  virgins  la- 
 bour to  keepe  their  virginity  uncorrupted;  and  there- 
 fore the  Prophet  Ε  fay  putteth  the  prophets  and  evan- 
 
 gcJifts 
 
 ! 
 
 -* 
 
Of  mixtures  ofT(eligtonm 
 
 IOf 
 
 gelifts  in  the  feminine  gender,  Mebhafhereth.  Efay^.g. 
 The  Iewes  obferve,  that  the  people  of  God  are  ne- 
 ver called  in  the  fcriptures  Abrahamites  from  *Abraham^ 
 neither  Ifaac  from  Ifaac^  but  once  Amos  7.9.  But  they  arc 
 called  ifraelites  from  iacob^  and  Iewes  from  Iuda^  and 
 they  gave  this  to  be  the  reafon,  becaufe  there  came  thofe 
 of  Abraham  who  profciTed  diverfe  religions,  andfoof 
 Ifaac,  but  thefc  who  came  of  I 'fracl and  of  luda  profeiTed 
 but  one  religion. 
 
 The  Lord  would  have  his  people  a  people  dwelling 
 by  themfelves,  that  they  fliould  have  no  mecfling  with 
 the  heathen.  Num.  23. 9.  Locthepeope βαϋβ&έΙΙ  aloney 
 andftall  not  be  reckoned  among  the  nations^Wt  would  not 
 have  them  lye  nearethefeacoaft  (for  the  Philiflimshy 
 betwixt  them  and  the  fea,)  left  they  having  too  great 
 commerce  by  fea  with  the  heathen,  they  fliould  have 
 waxed  prouder  and  learned  their  fafhions,  as  Tjrus 
 waxed  prouder  by  trading  with  many  nations  by  fea. 
 Ezek.  27,28.  and  this  way  es  they  fliould  have  endange- 
 red their  religion:  Salomonoi  all  the  Kings  fent  his  fliips 
 farre  abroad  to  other  nations,  but  Iehofiphat  and  Ahaz,L 
 ^attempted  thisinvainc.  iChron.  20. 3  5.  and  where  it 
 is  fay  d5  Pfal.  72,10.  The  Kings  of  the  J  lands  β  all  bring 
 prefintstothec,  what  Hands  are  meant  here?  not  the 
 farre  Hands,  but  the  Hands  which  lay  within  theCMedi- 
 tcrraneanfea. 
 
 Firft ,  it  was  not  lawfull  to  mixe  Gods  religion  and  the 
 devils,  fuch  was  that  religion  in  the  houfe  of  Mieah.  lud. 
 17. 5•  Who  had  an  Ephod  and  Teraphim,  an  Efhod  for 
 the  true  worihip  of  God,  and  the  Teraphim  for  the  wor- 
 fliip  ofthe  dcvill. 
 
 Againe  it  was  not  lawfull  to  mixe  Iudaifme  and  Gen- 
 |  tilifme  together.  Levit%  19.  2  7.  Ye  fhall  not  roundthe 
 {  corners  of  jour  heads ,  neither  [halt  thou  marre  the  corners 
 I  oft  hy  beard,  yee  β)  all  not  make  any  cutting  in  your βφ  for 
 <  "    lii  4.  the 
 
 Prophets'and  Evi^gcs 
 lilsput  in  the  feminine 
 !gend»r. 
 
 The  pc  ople  of  God  arc 
 notedkd  LoaxAfo** 
 hdm* 
 
 I 
 
 Theltwes  a  people 
 dwelling  by  thtmfclves. 
 
 Why  h£  wou'd  not  have 
 themtodvvtU  neare  the 
 fea. 
 
 Thekingsofthdhnds 
 who? 
 
 Gods  religion  and  the 
 devils  mixed  toge;ber. 
 
 lodaiimc  and  geati- 
 
 Iifmc. 
 
\ 
 
 .  re fephj\h.lje  hello 
 iuixicoifap.iQ* 
 
 I 
 
 ChrifiiaaityancJ  Judaic 
 me  cannot  be  mixed* 
 
 Why  i  he  Apoftles  kept 
 the  ccr:monies  afccrthe 
 ceathcfChrlft. 
 
 Simile^ 
 
 I 
 
 o  6  An  Expofition.  of  the  Morali  Ltfto.  Comman .  2  #  Lib.  1 4 
 
 \  the  dead^nor  print  any  markc  upon  you.  Thefe  were  the. 
 
 ■  ceremonies  of  the  heathen;  therefore  the  Lord  difchar- 
 ges  his  people  to  ufe  them.  Such  was  the  mixture  of  the 
 Samaritan  religion,  who  wor  nipped  both  the  Lord 
 and  the  idols  ofthe  land;  and  fuch  was  the  religion  of  the 
 Gergafiteswho  learned  many  things  of  theheathen,asto 
 eate  fwines  iteih,  and  not  to  circumcife;  and  of  the  Ebi- 
 omtcs  who  obferve  both  the  Iewilh  and  Chriftian  Sab- 
 bath. 
 
 Thirdly,  it  is  not  lawfull  tomixe  chriftianity  and  ju- 
 daifme;  fuch  were  the  Gdmans,  who  would  keepethe 
 ceremonies  ofthe  Law  and  the  Gofpelh 
 
 After  the  death  of  Chrift,  when  the  Apoftles  obfer- 
 ved  the  ceremonies  of  the  Law  with  the  Gofpell,  whe- 
 ther mixed  they  judaifme  with  Chriftianity,  or  not? 
 
 They  kept  thefe  ceremonies  but  for  a  while,  for  the 
 winning  of  theweakelewes.  WhenChrift-caiiieirrthe 
 flefb,  the  ceremonies  and  grace  were  mixed  together 
 like  the  new  wine  and  the  dregges,  then  the  lees  began 
 to  fettle  do vyne,  and  the  wine  to  bee  fomewhat  more 
 clcare.Toatthefirft,  the  wine  of  grace  and  the  ceremo- 
 nies which  were  the  lees,  were  mingled  together,  and 
 afterwardsthey  began  to  be  feparated;  and  as  the  Vint- 
 ner, if  he  draw  the  wine  too  foone  from  the  lees,  it  will 
 become  fowre;  (for  the  dregs  keepe  the  wine  from  cor- 
 ruptionjtherefore  he  who  mindeth  to  keepe  his  wine,leu 
 teth  it  ftand  upon  the  dregs  a  while  to  preferve  itj  So  the 
 Apoftles  would  not  draw  the  wine  of  grace  too  foone 
 from  the  lees  ofthe  ceremonies,  but  left  this  wine  (lan- 
 ding too  long  upon  the  lees  Ihould  corrupt,  as  Μ oab  did; 
 Icr.  48.11.  therefore  they  drew  tine  Gofpell  altogether 
 from  the  ceremonies. 
 
 When  judaifme  and  gentilifmejyere  mixed  toge* 
 ther,  here  the  oxe  and  the  affe  were  y_oked  together, 
 thecleane  and  theuncleanebeaft^v/henthe  Apoftles 
 
 ufed 
 
Of  mixtures  ofT(eligiont 
 
 107 
 
 ufec  the  ceremonies  after  the  death  of  Chrift,  they  ufed 
 thenW*////^  (fr  nonferje,  for  the  winning  of  their  bre- 
 thren, and  not  for  any  thing  that  was  in  the  ceremonies 
 I  themielves,  but  when  the  Galatians  ufed  them  under  the 
 gofpell.this  was  to  joine  a  dead  man  and  a  living  man  to- 
 gether,for  they  were  dead  after  Chrift  faid,  confumma- 
 ///wf#5itwasfiniihed,  and  had  no ufe  in  the  Charch  af- 
 terwards but  by  accident^  forashewhobuildetha  vault 
 letteththeccntrelsftanduntill  heeputin  the  key  ftone> 
 and  then  he  pullcth  them  away  :  So  when  the  corner 
 ftonelefus  Chrift  was  come,  it  was  time  that  thefecen- 
 trels,theceremonies  tVould  beremoved. 
 
 Fourthly,  it  is  not  lawfull  to  mixe  chriftianity  and 
 gentilifme,fuch  was  the  dootrine  of  the  Nicolaitw^Rev. 
 2.i5.andfomeinCm^i^who  profeiTed  that  there  was 
 not  a  refurredtion :  Such  is  the  religion  ofthofc  in  Κηβια 
 and  Mufi'oviajhcy  have  fome  Chriftian  profeffion  of  the 
 Greeke  Church,  and  mixed  with  many  heatheniih  cere- 
 monies. 
 
 Whether  is  it  a  greater  fin  to  mixe  judaifme  and  chri- 
 ftianity together,  or  to  mixe  chriftianity  and  gentilifme 
 together. 
 
 It  is  a  greater  fin  to  mixe  judaifme  and  chriftianity  to- 
 gether, for  the  Iewes  ceremonies  belonged  once  to  the 
 Church  ;.and  therefore  for  them  to  rife  up  againe  to  mo-* 
 left  the  Church,  is  a  greater  finne,  then  when  the  cere^ 
 monies  of  the  gentiles  troubled  the  Church. 
 
 Fifthly,  when  a  religion  is  madeup  of  judaifme,  gen- 
 tilifme3and  chriftianity,  fuchisthe  religion  of  the  Mar- 
 duites  a  people  in  Syria,  who  keepe  the  chriftian  fabbath 
 with  the  Chriftians,  and  the  Iewiih  fabbath  with  the 
 Iewes,  and  they  worihip  the  funne  and  the  moone  with 
 the  Pagans* 
 
 .  Some  idolatrous  worihip  is  made-up  of  judaifme5gen- 
 tilifme,  and  Arrianiime,  as  Turcifme.  Some  is  made 
 
 of 
 
 Tbc  ceremonies  afcer 
 the  death  of  Chrift, 
 were  not  kept  for  them- 
 
 Telves  but  for  another 
 end. 
 
 BreretPQ'Jin  hh  inqtii* 
 rics. 
 
 « 
 
ι  ο  8  Jn  Expofition  of  the  Moratt  Lam.  Qmmm.  ι  .Lib, 
 
 ■CoHclnfion, 
 
 of  judaifme,gentilifme,and  chriftianity . 
 
 Thcconclufion  of  this  is,  the  pure  worihip  of  God  is 
 like  the  glaifie  fea,lt  w.4. 6.  which  is  tranfparent  and  ihi- 
 neth,  and  not  darke  and  covered  with  ceremonies;  we 
 
 j  muft  not  borrow  the  painting  of  that  wrinkled  whore,  to 
 
 j  paint  the  Church  with  it,  but  wee  muft  keepe  her  in  her 
 
 lowne  beauty. 
 
 ' 
 
 J  Tfce  heathen  fet  up  an 
 j  image  to  continue  the 
 name  of  their  predccef? 
 fours,and  their  poiteriry 
 ■werihipped  it  a?  a  god* 
 
 CHAP,  XIV• 
 
 Of  the  mottoes  T^hichmoorved  the  heathen  to  wor- 
 pip  J  dels* 
 
 Cowmandement  IIm 
 
 Rom.  u  1 1.  Becaufe  when  they  knew  God  thy  glorified 
 him  not ,  they  became  vaine  in  their  imaginations. 
 
 IDolatryamongft  the  heathen  arofe  efpccially  from 
 three  grounds,  the  firft  ground  was  thedefirewhich 
 they  had  to  continue  the  name  of  their  predeceflbrs,  be- 
 nefa&ors3and  their  nobles  5  the  fecond  ground,  was  the 
 defire  offome  bodily  pledge  of  Gods  prefence  to  bee  a  • 
 mongft  them  $  and  the  third  ground  which  drew  them  to 
 idolatry,was  their  bold nes  to  reprefent  God  myftically 
 and  hieroglyphically  by  fundry  images. 
 
 The  firft  ground  was  their  defire  to  continue  their 
 nametothepofterity,  and  therefore  they  fet  up  images 
 onely  at  the  fir  it  for  reprefentation  in  remembrance, 
 butthepofterity  following,  turned  this  reprefentation 
 into  adoration5andthey  made  gods  ofthofe  whom  they 
 knewtohavebeene  but  men  5  therefore  they  fet  up  in 
 their  temples,  Harpocrates  holding  his  finger  upon  his 
 
 mouth 
 
Motives  mo\t7ig  Heathen  to  Tborfbip  Jdols, 
 
 109 
 
 The  people  defired 
 fBUch  a  vifible  fignc  of 
 thoprefenceoftheirgod 
 
 mouth  to  teach  them  filence,that  no  man  ihould  be  bold 
 to/Iiv,thatthefewereraen  once,  whom  they  worihip    *»g*M'*cwdt§ 
 nowasgods. 
 
 Thefecond  ground  which  moved  them  to  commit  l• 
 dolatry,  was  the  defire  they  had  of  fome  vifible  pledge 
 oftheprefenceofa  godhead  amongft  them  5  and  even 
 as  the  lbuldiers  defire  to  fee  their  captaine  vifible  in  the 
 field  before  them.  Sodefiredtheyto  have  fome  vifible 
 figne  of  a  godhead  amongft  them  •,  and  having  thefc 
 pledges,  they  thought  that  their  gods  would  not  leave 
 them,  and  wanting  thefe,  they  thought  the  gods  would 
 leave  them. 
 
 When  Alexander  the  great  befieged  Tyrus,  one  of 
 their  Diviners  told  them,  that  it  was  revealed  to  him  in 
 a  dreame,  that  their  god  Apollo  was  to  depart  from  rhem 
 ihortly;  what  doe  they  todetaine  Apollo  fti\\  amongft 
 themithey  take  the  image  οϊ^ΑγοΙΙο  their  god,  and  bind 
 itwithachaine  of  gold  to  a  poft,  thinking  thereby  to 
 detaine  e^/W/*?  ;  they  held  that  this  image  was  a  pledge 
 I  of  his  prefence  amongft  them,  and  they  thought  fo  long 
 I  as  they  kept  the  image  oi  Apollo  that  he  would  not  leave 
 them. 
 
 The  third  ground  which  led  them  to  this  idolatry,  was 
 !  their  boldnes  to  reprcfent  god  miftically  by  their  hiero- 
 glyphicks,reprefentinghimastheypleafed.  In  Thebez 
 towneof fgypt  (as Plutarch  maketh mention)  they  wor- 
 ihipped  a  god  whom  they  acknowledged  to  be  immor- 
 tal!, but  how  painted  they  him  ί  in  the  HkeneiTe  of  a  man 
 blowing  an  eggc  out  of  his  mouth,  whereby  they  fignifi- 
 ed,  that  it  was  the  Lord  that  made  the  round  world  by 
 his  word,and  they  dedicated  a  fheepe  to  him,  becaufe of 
 old,milke  was  their  food  for  the  moft  part- 
 So  in  the  towneof  Sat  where  Minerva  was  woribip- 
 ,ped,before  the  gates  of  the  Temple  they  had  this  hiero- 
 g'yphickc  painted,an  infant,  an  old  man,  a  fparhawke,a 
 
 fiih. 
 
 Thejtyed  the  imageof 
 ^//fitoapoft. 
 
 Di  odor  us  StcAh.  I ,  C4p. 
 
 t 
 
 Pltitdrch  Μ  tfdg  &> 
 
 Hovv  they  painted  God 
 rarro  de  re  rufi\*4  l$b%  2 , 
 
1 1© 
 
 Pl»UrchMl(tde(? 
 Opr'u 
 
 Cented  God  by  a  Terpen  t 
 
 Jin  Expofrtion  of  the  MoraU  Law.  Qomman,  t.Lib. l 
 
 fifh,  and  Hippopotamos  whereby  they  fignified,  Ο  qui 
 nafcimim&  denafcimini^Dem  odit  impudent  i  am.  Oh  yc 
 that  are  borne  and  dieagaine,God  hatethimpudency.By 
 theyoung  child  they  fignified  our  birth,  and  by  the  old 
 man  our  death,  and  by  the  fparhawke  they  meant  God, 
 whowasmoftibarpeinfighttofeeallthings,  and  fwift 
 to  revenge  5  and  by  the  fiih  which  liveth  in  the  fea,  a 
 thing  hated  by  the  Egyptian  ^thcy  meant  hatred,  and  by 
 Hipppotamostht  fea  horfe,who  killeth  his  father  and  co- 
 vereth  his  dam,they  meant  impudency. 
 
 So  the  Egyptians  reprefented  God  by  the  ferpent  A  (pis 
 who  cafteth  the  skin  every  yeare  and  renueth  the  age  of 
 it,whereby  they  fignified  Gods  immortality,  and  thus 
 boldly  They  changed  the  glory  of  the  incorruptible  God  in- 
 to  an  image  made  like  to  corruptible  man,  and  to  birdes,  and 
 fonre  footed  beafis  and  creeping  things,  Rom.  1.23, 
 
 CHAP. 
 
What  Jdolatrous  things  may  be  concerted  to  any  ufe, 
 
 III 
 
 CHAP.    XV. 
 
 Whether  things  idolatrous  may  be  converted  to  any 
 ife>  either  in  the  JerYice  of  God  y  or  may  ")Vee  convert 
 them  to  our  owne  ufe  ? 
 
 Qommandement  II» 
 
 Deut.f.  25.  The  graven  images  of  their  gods  fhallyce 
 burnc  with fire^thouftalt  not  defirc  the  filvcr  or  gold  that 
 is  upon  them^  nor  take  it  unto  thcejefl  thou  befnarcd  there- 
 iny/or  it  is  an  abomination  to  the  Lord  thy  God. 
 
 A 
 
 S  wc  mud  give  nothing  to  the  idoll,  fo  we  muft  take 
 
 nothing  from  it. 
 
 There  were  three  forts  Qicbtrem^  or  things  execrable 
 underthelaw,  fir  ft  when  both  menandbeafts  were  to 
 bedeftroyedj  and  then  nothing  came  either  to  Gods 
 ufe  or  to  the  pcoplcs^fuch  were  the  goods  of  the  apoftate 
 Iewes  who  fell  away  from  the  true  God,  Deut.  13.IJ. 
 andinthisfenfe  the  ^Amalekitcs  and  their  goods  were 
 execrable. 
 
 Secondly,  they  were  execrable,  when  the  men  and 
 their  beads  and  their  ftuffe  were  burnt,  but  the  gold,  fil- 
 ver,  braife,  and  iron  were  referved  for  the  ufe  of  the 
 £inituary,and  thefe  oilcricho  were  execrable  in  this  fort: 
 
 The  third  fort  were  thefe,  when  the  men  alone  were 
 ,  killed,  butthebeafis  and  all  other  things  which  belon- 
 ged to  them  were  converted  to  the  ufe  of  the  fouldiers: 
 fuch  was  the  towne  of ///*/.  IoJh.S.iy. 
 
 1  hingsconfecrate  to  idols  were  execrablewhen  they 
 were  idolatrous  in  ft ate. 
 
 •  Things 
 
 nathema. 
 
 Three  forrs  of  execrable 
 
 thingsundcrthe  Uvv. 
 
112,  An  Expdfition  of  the  Morall  Law*  Commands   Lib.ij 
 
 idolaterf  are  of  three 
 fores. 
 
 What  idofatrom  things 
 we  m.iv  afe. 
 
 3R1  ptt^ 
 
 \ 
 
 VilUlfpana  de  ponder** 
 b«*  et  men  fur  is• 
 The  Scyth/antwoifaip- 
 ρ  :d  a  fword. 
 
 Things  belonging  to  Idolaters  were  of  three  forts, 
 firftfuch  as  pertained  to  Idolaters  but  were  not  idola-  ' 
 trous,  as  D^/Wtooke  the  fword  ofGoliah,  and  hung  it 
 upinthehoufeofGod,  fecondly, things  that  were  ido- 
 latrous, but  were  not  idolatrous  in  ftate,  as  the  foun- 
 taines  out  of  which  the  heathen  drew  water  for  the  fer- 
 vice  of  their  idols,  yet  the  Chriftians  might  have  con- 
 verted thefe  fountainesto  a  fpirituall  or  acivill  ufe^fo 
 Gideon  tookethe  bullock  which  was  appointed  for  Β aal, 
 and  the  grove,  and  offered  the  bullocke  with  the  wood 
 in  a  facrifice  to  the  Lord.  Judg.  6.2  6.  So  the  Bethfkemites 
 tooke  the  Fhiliftims  carr,and  the  kine,  and  offered  them 
 to  the  Lord  iria  facrifice.  1  Sam.  β. 1 5«becaufethey  were 
 not  idolatrous  in  ftate^  for  even  as  the  cloathes  of  the 
 leper  being  wa(hed,were  madecleane,  Lev  it. ζ  \ .  8.  So 
 ;  thofe  things  which  belonged  to  theldolater,  and  were 
 not  idolatrous  inflate,  might  be  clenfed  and  converted 
 to  other  ufes. 
 
 But  when  a  thing  was  idolatrous  in  ftate,  and  carried 
 ►  the  marke  and  badge  of  the  idoll  ftill  upon  it  5  as  their  i- 
 magcsofgold  and  lilver^and  their  ornaments.I>w. 7.25 
 ι  they  were  to  be  caft  away  > and  not  to  be  converted  toa- 
 ny  other  ufe,£pv  30.t2.Te  fi  all  defile  alfo  the  covering  of 
 thy  grave  a  images  offilvcr,  and  the  ornament  of  thy  molten . 
 images  ofgoldithoujl  alt  cafi  them  away  asmenfiruoas  cloth, 
 andfhallf&y  unto  it, get  thee  hence. 
 
 Achan  flole  a  Babylomfb  garment,  andtwo  hundred  fie- 
 kels  of  fiver,  and  a  wedge  of  gold,  icjh.  7. 2  J.  in  the  He- 
 brew it  is  [_Laflen  zahabhf]  a  tongue  of  gold,  this  tongue 
 fome  hold  to  have  beene  the  fword  which  hung  by  the 
 idols  fide;  and  fome  worfhipped  panaris,  the  fword 
 it felfe,as the  Scythians.Of old,a  fword  was  called  lingua, 
 as  Tannins  an  ancient  writerteflifieth,  and  the  Babylo. ' 
 nifh  garment  they  hold  to  be  the  garmentwhich  covered 
 theidoil,andthe  two  hundred  fhekels  to  be  the  money 
 
 which 
 
What  Jdolatrous  things  may  be  concerted  to  any  ufe. 
 
 1 1 
 
 which  was  dedicated  to  the  idoll;  now  becaufe  Acban 
 tooke  this  which  was  idolatrous  in  ftate,  and  which 
 m  ight  not  be  converted  to  his  ufe,therfore  the  Lord  will 
 have  him  and  all  his  to  be  rooted  out. 
 
 That  which  had  an  immediate  dependance  ftillupon 
 theidoll,  and  had  relation  to  it,  keeping  ftill  both  the 
 matter  and  the  forme^that  cannot  be  offered  to  the  Lord. 
 Example,  Confiantinc  the  great  tooke  out  of  the  temple 
 of 'Ser.ipts  their  facred  elne  Fathomy  \vhereby  they  mea- 
 fured  ycarely  how  much  the  river  Niltts  would  over- 
 flow, which  the  heathen  thought  to  have  a  certaine  divi  • 
 ;  nity  in  it  ^  this  elne  Constantino  lliould  not  have  caufed 
 to  be  put  in  the  temple  of  \^i  lexandria^  becaufe  this  elne 
 ;both  in  matter  and  forme  was  kept  here,  as  it  was  in  the 
 (idolatrous  ufe  before. 
 
 I  hat  which  is  idolatrous  in  ftate  and  hath  an  imme- 
 diate dependance  upon  the  idol,  ihouldnci  her  be  con- 
 verted to  a  fpirituall  or  a  civill  ufe  $  therefore  that  which 
 thelewes  fay,  is  falfe,  that  David  tooke  the  crowne 
 from  Milctm  the  god  of  the  κΛ minorities^  and  fetit  upon 
 his  owne  head.  iSam.n.  30.  If  this  crowne  was  the 
 crowne  of  the  god  ofthe  aAmmomtes,  then  it  was  idola- 
 trous in  ftate,  and  David  could  not  have  fet  it  upon  his 
 owne  head;  W  herefore  he  tooke  this  crowne  from  MaU 
 cam the  king  ofthe  Ammonites^  and  fet  ituponhis  owne 
 head, 
 
 But  how  couldthe  King  weare  fuch  a  crowne  upon  his 
 owne  head  <  a  talent  in  weight  is  forty  fixe  pounds  and 
 fourtcene  ounces,  which  being  reduced  to  the  value  of 
 our  money  will  extend  to  2  2  5  o.  pounds^the  king  of  Am- 
 mon  could  not  weare  fuch  a  crovvne  of  fo  great  weight 
 upon  his  head,  therefore  it  may  feemethatit  was  taken 
 from  thehead  ofthe  idol!,  and  not  from  the  head  .ofthe 
 xing. 
 
 Moil:  thinke  that  Talent  here  is  taken  according  to 
 
 tKe 
 
 Caffiodorm  it  trtpartu* 
 
 W!  at  Idolatroai 
 things  m'S^C  not  be  us 
 fed; 
 
 Nothing  that  bath  an 
 immedjata  dependance 
 en  the  Idoll  can  be  con- 
 verted t-»  any  uic. 
 
 Ώ31Ώ  no/nen  idoli, 
 
 CDD^a  ϋςχ  mum 
 
 DaVid  tooke  not  the 
 Crowne  tiom  MUcotn 
 iheIdoJ,bucfiomthc 
 King  or -a »/«0λ. 
 
 Anf&. 
 
Something  that  the 
 
 found accoi di  gtoche 
 S>/4*  weight. 
 
 Some  chinlce  that  the 
 crovvne  was  valued  ac; 
 cording  to  the  worth 
 andnocthe4veig'it. 
 
 14  AnExptfitionoftheMorallLaw.  Command.^•  Lib.1! 
 
 the  Syria/9  weighty  which  was  not  above  the  quarter  of 
 an  Heb  rew  talent,  and  which  weigheth  of  our  weight  e* 
 leven  pound  and  fourc  ounces,andthey  thinkc  this  the  ra- 
 ther; becaufe  Rabba  in  the  country  of  the  children  of 
 i^Ammon,  layinthe  countreyof  Syria-,  therefore  icfee- 
 meth  that  they  followed  their  weight. 
 
 Secondly,  fomeanfwerc  that  this  crowne  wasvalued 
 according  to  the  worth  and  not  the  weight  of  it,in  regard 
 it  was  fer  with  pretiousftones  and  jewels,  it  weighed  fo 
 much,  that  is,  it  was  worth  fo  much•  Zech.  u.  i^.they 
 weighed  for  my  wages  as  much  as  I  was  valued  at,that  is, 
 thirty  peeces  of  filvcr. 
 
 Thirdly,  he  both  changed  the  forme  of  it,  and  dimi- 
 niihed  the  weight  of  it. 
 
 Againe  thefe  things  which  have  beene  the  mediate 
 inftrumentsinthe  worfhipping  of  idols,  thefe  may  bee 
 ufed;  a  Church  may  bee  ufed  although  before  idolatry 
 hath  beene  committed  there:  There  was  no  mountainc 
 more  defiled  with  idolatry  then  the  mount  of  Olives 
 was,  and  therefore  it  was  called  mons  corrupt  ionis,  2 
 King.ii • 1 3 • an^ yet no  place  where  Chrift  prayed  fo 
 often  as  there. 
 
 The  idoil  it  felfe  may  not  be  ufed,becaufe  it  h^th  beene 
 \  the  immediate  inftrument  of  idolatry•  when  fouldiersi 
 I  doebeficge  atowne  and  take  it,  they  pull  downe  the 
 ^  trophees  and  colours  of  the  enemies,  but  not  the  towne 
 j  it  felfe,  the  idols  are  the  trophees,  enfignes  and  colours 
 of  idolatry,  and  therefore  to  be  pulled  downe. 
 
 -D  cut.  12.2,3  .Ye  β)  all  verily  destroy  all  the f laces  where* 
 in  the  nations,  which  yefl)allfojfeffe,fcrve  their  Gods.  Then 
 itmayfeeme  that  the  places  where  idols  have  beene 
 worfhipped  ihouldbe  deftroyed. 
 
 This  wasa temporary  ordinance,  and  apart  of  Mofes 
 policie  which  is  now  abrogate  for  howfoeverthe  equi- 
 ty of  this  law  remained  teaching  ustodeteft  idolatry, 
 -■  \  -  ,; yet  ι 
 
 An[iv%  % 
 
 Things  which  hava 
 beene  the  immediate  in: 
 ftiumente  of  Idolatry, 
 may  be  «fed. 
 
 TKeXdollic  felfe  may 
 not  b;  ufed. 
 
 OfyFit 
 
 Anfiv] 
 
 Mo/e%  /udicia'I  Iawes  do 
 notbindeusasthey  did 
 thg  ifraelites. 
 
What  Jdolatrous  things  may  be  converted  to  any  ufe. 
 
 iJ5 
 
 yetitbindcthusnotinfuch  a  manner  to  deteft  idolatry 
 as  they  did•  Example,  God  commanded  here  to  de- 
 ftroy  idolatrous  places,  hee  commanded  to  burnc  the 
 cattell,  fpoylff,and  goods  of  the  apoftatcs  5  the  equity  of 
 thiscommandement  teachethus  to  deteft  and  abhorre 
 idolatry,  but  we  are  not  bound  to  follow  it  in  the  fame 
 manner. 
 
 The  Lord  commanded  to  confume  the  reft  of  the  ho- 
 ly things,  whenthe  religious  ufe  of  them  ceafed5  as  to 
 burne  that  which  was  left  of  the  Pafcha.  Exod,  12.10. 
 So  that  which  was  left  of  the  ram  of  confecration.  Exod. 
 2S?.34.andfooftheflcfh  of  the  peace  offering.  Levity. 
 15.  the  equity  of  this  ordinance  continueth  for  ever, 
 teaching  us  how  to  regard  holy  things  with  an  higher 
 eftimation  than  common  things,  but  wee  arc  not  bound 
 according  to  the  letter  of  the  law  to  follow  this  5  for  the 
 bread  and  the  wine  remaining  after  the  Sacraraentihouid 
 notbeburnt*  inthefelawes  we  muftlooke  to  the  equi- 
 ty and  fubftance,  but  not  to  the  letter  %  'and  many  things 
 were  urged  in  Mofes  policy  5  which  we  are  freed  of  no  w. 
 Example,  the  Iewes  were  forbidden  expreiTely  to  mar- 
 ry with  the  heathen,  and  if  they  had  married  fuch  hea- 
 then wives,  and  had  begotten  children  upon  them;  yet 
 they  were  commanded  to  put  them  away  againe.  Ez,ray 
 10. 11.  But  now  a  Chriftian  hath  greater  liberty.  2 
 cor.  1 2 . 1 3, 14.  An  idolatrous  wife  was  not  fanoHfied  by 
 her  husband  under  <-Mofcs  law,  as  fhec  may  beunder  the 
 Gofpellj  God  hath  changed  the  rigour  of  this  law. 
 2V0M7.25.  Nottotakefomuchas  anything  belong- 
 ing to  idolatry,  andturneittoacivillufe./^.7.i.  It  is 
 now  changed,  and  the  abomination  is  taken  away,  wee 
 may  eat  now  of  the  Idolothites,\vhen  they  are  not  in  the 
 temple  of  the  idols,  which  they  might  not  doe  under 
 Mofeskw. 
 
 Ifthebrafenferpent  was  aboliihed,  why  fhould  not 
 
 Kkk  the 
 
 The  equity  of  the  hidi* 
 
 ciallUwbindcthu* 
 
 now• 
 
 Greater  liberty  to 
 chrjftians  under  the 
 GofpelI,tbcJi  to  the 
 Icvyes  under  the  Law• 
 
1 1 6  J  η  Expofition  of  the  Morall  Law.command.  ζ  JLi  b. 
 
 jinfw. 
 
 j  When  a  thing  is  idola  ■ 
 tious  in  ilace» 
 
 TlieiTiperilitious  lav» 
 weald  chinfre  no  Wine 
 cf  the  Gentiles. 
 
 Condnjmu 
 
 the  place  likewifc  where  idols  have  beene  worihipped, 
 be  aboliihed  as  well  as  images. 
 
 AplaceisaneceiTarycircumftance  in  the  worihip  of 
 God,  but  this  Serpent  was  not,  neither  are  crucifixes, 
 now. 
 
 things  are  idolatrous  inflate  when  they  arc  in  the  aft 
 of  idolatry,  but  out  of  that  aoi  and  place,  and  carrying  no 
 rcprefentation  ofthe  idoll,  theyecafcto  be  idolatrous, 
 and  may  beufed.  Example,  no  man  might  eate  of  the 
 fleih  ofthe  facrifice  when  it  was  in  idoleio  in  the  place, 
 where  the  idol  was  worihipped}  yet  the  reft  of  the  flefb, 
 when  it  was  fold  in  the  ihambles  they  might  eate  of  it  : 
 for  relata  extra  ufum  nonfunt  relatajhc  relation  here  cea- 
 feth  betwixt  the  fleih  and  the  idoll.  I  u  It  an  the-  apoftnte 
 caufed  them  to  confecratethe  whole  fkih  in  the  iham- 
 blesto  the  idols,  thinking  that  noneoi  the  Chriftians 
 would  eate  of  it :  but  the  fleih  in  the  ihambles  was  extra 
 ufdwjt  was  idolatrous  in  the  temple  of  the  idols,  but  not 
 in  the  ihambles. 
 
 1  he  Lord  forbad  the  IcvittMiamwagcntiumjhe  drink 
 offerings  of  the  gentiles,  Τ eut.  32. 37.  but  the  Iewes  ad- 
 ded  that  they  ihould  drinke  none  of  the  wine  of  the  gen- 
 tiles,thatis,any  meateo-.  drinke  drelfed  by  them^  and 
 therefore  at  this  day  they  will  neither  eate  of  the  Chifti. 
 ans  meate,  nor  drinke  of  their  drinke,  but  they  willgive 
 of  their  meate  to  the  chriftians  5  it  was  onely  libamenjche- 
 idolatrous  drinke  ofthe  gentiles  which  the  Lord  forbad 
 .  them,  but  hee  forbad  them  not  fimply  their  meate  and 
 drinke. 
 
 The  canclufion  of  this  is5as.he  who  is  chaite  defpifeth 
 not  onely  the  harlot,but  alio  the  favour  ofthe  harlot  *  fo 
 if  we  would  efchew  idolatry,  we  muft  not  onely  efchew 
 idols,  but  alfo  things  dedicated  to  idols. 
 
 CHAP 
 
Tfotfafon  Ibby  the  Lord  Tbill  notfuffer  Jdolatry. 
 
 u. 7 
 
 The  Lord  to  faew  his 
 authority  to  "command , 
 fetteth  his  name  to  every- 
 one of  the  Comraandes 
 racntj. 
 
 CHAP.  XVI. 
 
 77;?  reafon  why  the  Lord  ViR  notfujfer  Jdolatry^ 
 
 Commandement  Π. 
 E%od.  20. 5  -For  I  the  L  or  d  thy  God  am  a  jealous  God. 
 
 ASthefe  words,  I  am  the  Lord,  are  prefixed  to  the 
 firft  Commandement;  fo  they  are  annexed  to  the 
 reft  ;  they  are  prefixed  to  the  firft  by  way  of  preface  5  / 
 amtbeLordtbyGod,  Exod.io.i.  bo  they  are  annexed 
 tothefecond  5  as  here,  and  Lev  it.  19.4.  Turnc  jee  not 
 unto  idols,  nor  make  to  your  felves  molten  gods  .•  I  am  the 
 LordyourGod.  To  the  third,  Levity  rp.n.  Tee  flail  not 
 fwearcby  my  name  falfj^  neither  fl alt  thou  prophane  the 
 name  of  thy  God:  I  am  the  Lord.  To  the  fourth,  Verfe  30. 
 Τ  e flail  keepe  myfabbaths^  andreverence  my  fan ft 'nary  :  I 
 am  the  Lord.To  the  nfth,Verfc  3.2 "e flail  feare  every  man 
 his  mother^  and his  fat her ,  and  keepe  myfabbaths.  J  am  the 
 Lord  your  God,  and  Verfe  32.  Thou  β)  alt  rife  up  before  the 
 hoary  head^  and  honour  the  face  of  the  old  man^  and  feare 
 thy  God ;  I  am  the  Lord.  Totheiixth,  Verfe  \6.  Neither 
 flalt  thou  β  and  againfl  the  blood  oft  hy  neighbour  :  lam  the 
 Lord.  To  the  feaventh,  Levit.  18.6.  None  of  you  fh  all  αρ. 
 proach  to  any  that  is  neare  of  kin  to  you^  to  uncover  their  na- 
 kedneffe  :  lam  the  Lord.  To  the  eight,  Verfe ig.  Thou 
 flalt  not  defraud thy  neighbour \&c.  1  am  the  Lord.  Soto 
 the  ninth,  Verfe  χ  6.  Thou  ft  alt  not  goe  up  and  downe  as  a 
 tale-hearer  among  the  people  J  amihe  Lord.  And  generally 
 toalltheCommandetfients,  Levit.  18.7.  Te  flail  there- 
 fore keepe  myfiatutts  and  my  judgements^  which  if  ye  doe 
 ye  flail  live  in  them.  I  am  the  Lord.  He  hath  fet  his  name 
 
 Kkk  2  to 
 
God  both  iendeth  and 
 borroweth  from  man. 
 
 Things  ari(Ing  from  the 
 underfta'iding  and  will 
 of  God  arc  firft  fpolcen 
 properly  of  biaiiclic. 
 
 ri8        JnBxpofiuonoftbeMomULaw.  command^-* Lib.  ι 
 
 j  to  every  one  of  thereto  fhcw  that  he  hath  power  to  com 
 mand.   ^ 
 
 Deus  bctu  tuns,  he  is  God  of  all  creatures,  but  he  is 
 Deus  turn  of  his  Church. 
 
 1  am  a  jealous  God,  the  Lord  whofc  delights  were  with 
 thefonnes  of  men,  Prov.  8.3 1  .will  interchange  with  man, 
 he  will  both  lend  fomc  things  to'him,  and  borrow  fome 
 things  from  him. 
 
 Somethings  are  fpoken  properly  of  God,  which  arife 
 either  from  his  underftanding  or  from  his  willsFrom  the 
 undcrftanding,as  his  knowledge,  and  providence,  thefe 
 are  firft  fpoken  properly  of  God,  and  then  attributed  to 
 man  5  So  thefe  which  arife  from  his  will,  as  his  good;, 
 ncfie,  mercy,and  grace,  he  communicateth  himfelfe  by 
 creation  to  all  his  creatures  5  and  therefore  he  is  called 
 the  father  ofthem. 7^.38. 28.  pAtcryluvU,  the  father  of 
 raive.  This  word  father  is  properly  attributed  to him. 
 £phef.$.  1 5 .  Of  whom  allfatherhoods  in  heaven  and  earth 
 are  named,  and  it  is  borrowed  from  him  and  given  to 
 creatures  $  cither  when  men  beget  a  fonne,or  when  they 
 'make  a  thing,  they  are  called  the  father  of  it.  Gen>  q.  20. 
 borrowed  from  him  who  is  the  father  by  eternall  gene- 
 ;  rationof  his  fonne  5  or  father  by  creation  of  all  the  crea- 
 tures. 
 
 There  are  other  things.which  are  firft  proper  to  the 
 creatures,  and  then  attributed  to  God  by  way  of  meta 
 phor,  fuch  as  are  fpoken  of  God  yJX  ΜΡ^ομο^ίιαν  as 
 I  whenweattributehands,feetc,andeiestohim.  Second- 
 I  ly  fuchthings  as  are  fpoken  of  him,  χ&ϊ  ^^ο;ϊζν,  when 
 \  thefcripturebringethm  God  angry  after  the  manner  of 
 I  man,  Pfal,  18.8.  There  went  up  a  fmoake  out  of  his  nojlrils.. 
 I  Thirdly,  thefethings  that  arc  fpoken  of  him.  **T  ifi|»»«-. 
 Ι  *&*«?;  when  pafiions  are  attributed  to  God  after  the 
 i,manner  of  men  ^  and  they  arc  either  fimple  or  com,- 
 pounded  paifions :  Simple,  as  anger^  hatred  *  compoun- 
 ded 
 
 F  ather  prope  r!y  h  glytn 
 toGod. 
 
 Softicthxngsiirft  pros 
 p:r  to  the  cream rts .and 
 then  atrrikiredto  God., 
 
 Ihhgspr<?pertothe 
 creatures  attributed  to 
 Godthrccw^i. 
 
TJg  reafon T^by  the  Lord  V>ill  Mtfoffer  JdvUtry.       >      up 
 
 dedas  ;caloufie,which  is  made  tip  of  love  and  hatred. 
 
 This  word  Ktnnc  iignifieth  cither  to  be  jealosy  or  z,ca- 
 busjs\d  it  is  taken  either  in  a  good  fenfe  or  an  evill  fenfe: 
 In  a  good  fenfe  when  it  is  conitrued  with  Lamed^s  Num. 
 2  5. 1 5 .  \_Kmne  Ic  l$bau~\  hee  was  zealous  for  his  God.  But 
 when  it  is  conitrued  with  Beth  or  Ε tby  then  it  is  takenin 
 an  evill  fenfe.  Num^.\^{yek\rine%eth  t^to^  ana  he  be 
 \ealeusofhtswife. 
 
 Ieaiouiie  is  a  mixed  affe&ion  of  love  and  hatred,there- 
 {oiQitisculedtbcfreofbisjealoufie.  Zcpb.  1,18.  God, 
 becaufe  hee  hatb  married  the  Church  to  himfelfe,  he  is 
 jealous  of  her,leaft  iheefhouldgoawhooring  from  him 
 after  other  gods.  In  heaven  he  onely  loveth  the  trium- 
 phant Church,  hee  is  not  jealous  of  her  ί  in  earth  hee  is 
 jealous  oftentimes  of  his  militant  Church,but  hcehateth 
 her  not  ^  but  he  hateth  the  children  of  this  world  alto- 
 gether. 
 
 A  loving  husband  firftbeginneth  to  fufped:  his  wife, 
 then  he  beepmmeth  jealous  of  her,and  lait  he  commeth 
 to  hate  her  and  caft  her  off:  but  before  he  come  to  caft 
 heroffi  hatred  faitlr,I  will  caft  her  off,  becaufe  fbeehath 
 played  the  harlot^  but  love  faith,  I  am  loath  to  caft  her 
 off,  becaufe  ihec  hath  bcene  the  wife  of  my  youth.  Shee 
 is  the  mother  of  my  children,  and  fo  love  prevaileth  for 
 a  while,  but  at  laft  when  ihee  continueth  in  her  adulte- 
 ries then  he  turneth  her  away,  andgiveth  her  the  bill  of 
 divorcement•  and  hateth  her  more  than  ever  hee  loved 
 her :  fo  doth  God  deale  with  his  Church  before  he  caft 
 her  off.  t 
 
 Thisjealonfieisa  ftrong  paifion.  Cant.  8.  6.  Icaloufic 
 iscrtteUas^htgravcJXhz  grave  fparcth  no  man3and  there 
 isnqrtdemption  from  the  grave.•  So  the  jealous  huf- 
 band,nothing  will  fatisfie  him :  and  as  it  is  a  dangerous 
 thing  to  meete  a  bexre  robbed 9f  her  whelpcs.  Prov.  1 7. 1 2. 
 and  the  revenger  ofblwd  in  his  heat.  Dent*  19. 6.  So 
 *         Kkk  3      -  it 
 
 f '• 
 
 fr<;jp  Zelotjpiufuit, 
 
 ^elo  ajfeflu, 
 cam  pr*p,  7  coa/tru- 
 ftunt  in  bonuM  (umitur, 
 Cum^  -vet  Π")  N/ere  in 
 mulinii^  ut  not  at  AkEft. 
 
 *        *  Μ      «     Ν 
 
 iealouficwjia:. 
 
 Go<*isiealomofhif 
 Church  hwe# 
 
 How  iealoufie  is  bred , 
 a  :d  how  it  proceed etli. 
 
 Ie«!ou!lcisailrowg  znd 
 rooted  pas/i#it 
 
i2o 
 
 Jn  Expofttion  of  the  Morall  Law<command.  t.Lib. 
 
 Why  the  offering  of  the 
 adulterous  woman  is 
 called  the  offering  o£ 
 jnemoii4l« 
 
 WhytiieLord-ietttth 
 this  word  iealoufie  to 
 this  C<*mmandeaient. 
 
 A  difference  betwixt 
 God  the  husband  of  his 
 Ghurch,and  other  icas 
 iou- husbands». 
 
 a 
 
 it  rs  to  meete  a  jealous  man  in  his  rage.Pw.tf.  ^^lealoufieis 
 the  rage  of  a  man:  therefore  hec  will  not  [fare  in  the  day  of 
 vengeance  tHc  will  not  regard  any  ranfome^  neither  will  hee 
 reft  content  though  thougiveft  many  gifts. 
 
 So  this  paiiion  is  a  rooted  paflion :  under  the  Law  the 
 facrifice  which  was  offered  for  the  woman  fufpe&ed  of 
 adultery,  is  called  oblatio  recordations,  the  offering  ofme- 
 morialL  Num,^.  18.  in  all  other  facrifices  iniquity  was 
 purged  and  forgotten,  but  in  this  facrifice  the  wrong  is 
 remembred,  and  they  fay,  there  are  three  things  which 
 can  hardly  be  cured,  jealoufie,  frenfie,  and  herefie*- 
 
 The  Lord  fetceth  this  attribute  of  )ealoufie  before  the 
 Church  here,  to  warne  her  to  abftaine  from  idolatry,, 
 and  fpirituall  adultery.  If  the  wife  would  remember 
 the  rage  of  her  husband,it  would  terrifie  her;  and  if  fhec 
 would  remember  his  love,  this- would  keepe  her  in  obe- 
 dience.• the  adulterous  woman  when  fhe  enticed  the 
 young  man  toadultery,Pm/.7. 19.  She  faith,  The  man 
 is  not  at  hem^he  is  gone  a  far  re  )ourncy^hee  hath  taken  a 
 bagge  of  money  with  him^  and  will  come  home  at  the  day  ap- 
 pointed.. She  faith,  thegood  man  will  come  home,  but 
 not  my  jealous  husband  will  come;  neither  thinketh  (he 
 thus  with  her  felfe,what  if  he  come  home  and  take  me  in 
 theaftofadultery? 
 
 God  is  a  jealous  husband,  markea  difference  betwixt 
 him  and  other  jealous  husbands.  Ier.  3.  ik  iky  fay  if  a 
 man -put  away  hts  wife,  and  fhee  goe  from  him^  and  become 
 another  mans  wife,  jhallhe  rcturne  unto  her  againe  i  fhall 
 not  the  land  be  greatly  polluted*  but -thou  hajl•  played  the  \ 
 harlot  with  man)  lovcr^yet  rcturne  aguinc  tome,  faith  the 
 Lord  $  and  if  fhee  will  rcturne  to  him  as  to  a  father  and 
 guide  of  her  youth,  he  promifeth  to  accept  of  hzn#crf. 
 4.  W  hereasno  other  husband  may•  accept  of  his  wife 
 backe  againe,af  ter  he  hath  put  her  away  being  married 
 to  another.. 
 
 When 
 
Tbereafon  T»by  the  Lord  Vill  notfnffer  Jdolitry. 
 
 When  the  Church  comtnittcth  adultery  whether  cea- 
 feth  ftetobethefpoufe  of  thrift  ornot? 
 
 Sheceafethtobe  his  fpoufeupon  her  part,  bccaufe 
 {he  hath  committed  adultery  ;but  ib  long  as  he  giveth  her 
 not  the  billofdivoremcnt,  heeaccounteth  of  her  as  his 
 fpoufe,  therefore  the  Lord  faith  oiIuday  where  is  the  bill 
 of  jour  mothers  divorcement'.  Ε faf  50.1. as  if  he  would  fay 
 I  never  gave  her  a  bill  of  divorcement;  but  ihe  went  wiK 
 linglyfrom  me  ofherowne  accord,  when  I  would  have 
 keptherftilf.  luda  and  ifrael  are  compared  bythePro- 
 phet.  ler.  3.11,  he  called  Ifrael^  <JHefl)ubb*~\  the  backc* 
 fliding  ]frael>  and  hecalleth  Inda  [Bagodah']  treacherous 
 Iuda^whcn  JfraelfcW  away  he  gave  the  bill  of  divorce- 
 ment to  the  ten  tribes,but  he  did  not  repudiate  treache- 
 rous Inda  for  all  her  adulteries. 
 
 Firft  he  was  the  guide  of  her  youth  jxA  he  loved  her  be- 
 caufe  he  remembred  ftill  the  kindneffe  ofheryonth^ndthe 
 loveofhereftoufats.  Ier.z.i.  that  is,  when  he  remem- 
 bred the  love  of  the  Patriarches,  and  their  fincerity  in 
 worihipping  of  him.  Then  they  committed  adultery 
 and  fell  away  from  him;  yet  they  repented,  therefore 
 hecaftthem  not  off;  But  after  that  they  had  crucified 
 the  Lord  of  glory,  then  Paul  faid,  hee  would  goe  to  the 
 Gentiles.  There  was  a  little  remnant  of  the  Iewes  who 
 beleeved  in  Chrift,  they  were  to  be  gathered  in,  and  to 
 thefe  Peter  went  to  Babylon^  1  Pet.  5.  13.  And  a  few  in 
 the  Weft  fcattered  abroad  in  Pontusy^ifiay  and  Bithynia^ 
 and  to  thefe  Peter  wrote.  1  Pet.  1 . 1 .  and  about  the ;  ime  of 
 the  deftruition  of  lerufalem^  the  Lord  gave  them  abfo- 
 lutely  the  bill  of  divorcement,  and  then  hee  counted 
 them  not  a  people. 
 
 Theconclufionofthisis,  jealouficis  ondyjoynedto 
 thefecond  Commandement,  he  is  angry  for  the  breach 
 of  any  Commandement,but  he  is  jealous  when  his  wor- 
 (hip  is  corrupted,  and  his  glory  given  to  creatures, 
 wherefore  this  muft  be  a  high  tranfgreifion. 
 
 Kkk  4  CHAP 
 
 III 
 
 8»ψ. 
 
 %>4nfivm 
 The  Church  may  ceafc 
 to  be  a  fpoufeupon  her 
 part,  tucnotupou 
 Godsjparc. 
 
 ■τ    \      • 
 
 ΠΙ.)! 
 
 When  the  Lore!  gave 
 ifracilchebill  of  di- 
 vorce» 
 
 When  hegaveluclathe 
 billofdeyorci. 
 
 Conclnfionl 
 
 -*.  -  * 
 
1     II—-.'      I-  I    »■     •!      Iff      Ί   ί         I  '■    I   J-J 
 
 niiiiwuniiiiai    ■       n 
 
 Ml 
 
 >, 
 
 What  the  word  Vifit 
 
 fignifiech, 
 
 God  vifiteth  Corcetime* 
 in  mercy  and  tometiaics 
 in  iudgement• 
 
 Chil&en  have  (in  from 
 their  parents  by  propa= 
 gation,or  imitation. 
 
 Ascidens  s 
 
 Jn  Expofition  of  the  Morall  Law.command.  ζ  .Lib. 
 
 CHAP.  XVII. 
 
 The  pumftmentfor  the  breach  ofthefecond  C (unman* 
 dement. 
 
 Commandement  Π. 
 
 Exod.  20. 5•  Vifitingthe  iniquity  of  the  fathers  upon  the 
 children. 
 
 INthisthreatningwehave  toconfiderwhat  icis  to  vi+ 
 fite  here  $  fecondly  what  fins  of  the  fathers  the  Lord 
 vifiteth  upon  the  children  5  thirdly  who  are  meant  by  our 
 fathers  here  >  fourthly  how  the  children  arc  punilhed  for 
 their  fathers  finnes. 
 
 To  vifite  here  is  a  fpeech  borrowed  from  a  Iudge  who 
 ufeth  to  puniih  the  evilldoers5  and  to  reward  thofe  who 
 doe  well;  fo  the  Lord  the  great  Iudge  of  the  world  hee 
 punifheth  idolaters  and  their  pofterity,and  he  re'wardeth 
 the  true  worihippers  who  keepe  his  commandements,he 
 vifiteth  in  judgement,as  he  vifited  the  Egyptians,  and  hee 
 vifitethinmercy5ashevifitedthe//5'^///^.£A:^.  3.  16. 
 vifitando  vifitaviyl  have  fur  ely  vifited  you,  that  is  jn  mer- 
 cy. So  Gcn.u.i.The  LordvifitedSara,  ashehadfaid^xhzt 
 is3  he  vifited  her  in  mercy. 
 
 He  vifiteth  the  finnes.  Sinne  is  either  the  finne  which 
 the  children  have  from  their  parents  by  propagation,  or 
 by  imitation;  by  propagation^  original! finne;  by  imi- 
 tation, as  their  other  perfonali  finnes.  Here  wee  muft 
 put  a  difference  betwixt  that  accident  which  is  com- 
 mon to  the  nature  of  all  men,  which  is  called  accidens 
 vaturxi  And  a  perfonali  accident  which  is  incident  to 
 fbme :  The  accident  which  is  common  to  the  whole  na- 
 ture of  man  isalwayes  tranfmitted  from  the  father  to 
 
 ί 
 
 , 
 
Tlvpunifhmentoftbc  breach  oftbefecond  com. 
 
 113 
 
 Original!  finne  is  alike 
 in  all  the  Tonnes  of  men 
 both  ;uft  and  un/uft. 
 
 Perfonall  accidents  are 
 not  propagated  from  the 
 fathers  to  thccluldicn. 
 
 the  child,  and  ihall  continue  to  all  the  pofterity  of  exf- 
 */.//?/,  to  the  end.  Themoft  filthy  leprotic  that  is,  and 
 which  runneth  long  in  a  blood,  yet  in  time  willweare 
 away  in  the  pofterity,  but  this  originall  and  hereditary 
 finne  never  wearcth  out,  but  it  continues  with  all  the 
 children  of  men,  and  isalike  in  them  all;  the  fonnes  of 
 the  juft,  and  the  fonnes  of  the  un)uft  are  both  alike  in  this 
 originall  finne. 
 
 But  thefe  which  are  perfonall  accidents  are  not  pro- 
 pagated from  the  father  to  the  fonne,  efpecially  the  gifts 
 oftheminde5  it  may  bee,  thataftrong  father  begets  a 
 ftrong  child,  and  the  leprous  father  begets  a  leprous 
 fonne,  but  neither  the  defeiis  nor  the  vertues  of  the 
 minde  are  tranfmitted  from  the  fathers  to  the  children, 
 as  the  father  who  is  amufitianbegettcth  not  his  fonne  a 
 miifitian$  and  the  father  who  is  wife,  begetteth  notal- 
 wayesawifechild;as5d/0w0/nhe  wifeft  man  that  ever 
 was,  had  but  a  foole  to  his  fonne,  l^^w^thercforehe 
 faith,  EccleJ.  2. 19.  Who  knorveth  whether  his  fonne  be  a 
 Wife  man  era  foole. 
 
 ,  Seeing  \^4dim  tranfmitted  originall  finne  to  his  pofte- 
 rity,  what  is  the  reaion  why  he  tranfmitteth  not  his  righ- 
 teoufneife  to  them  after  his  finne  was  pardoned? 
 
 He  got  grace  in  his  fecond  eflate,  as  a  perfonall  gift, 
 and  therefore  he  could  nottranfmit  it  to  his  pofterity; 
 but  if  he  had  flood  in  integrity,  he  ihould  have  tranfmit- 
 ted righteoufneffeto  his  poftcrity,  becaufe  then  it  was 
 naturall  to  him,  as  whenhefcllhe  tranfmitted  finne  to 
 his  poftcrity.  ^ndhc  begot  a  fonne  in  his  owne  likencfc  af- 
 ter his  image.  Gen.  5.  3. 
 
 •  This  originall  finne  the  Lord  may  punifli  the  children 
 for  it,  if  he  would  deale  in  judgement  with  them  ,becaufe 
 it  is  found  in  all  children  tranfmitted  from  their  pa- 
 rents. 
 
 Byj/,where  efpecially  is  meant  idolatry,  which  by 
 
 way 
 
 £ϋ'β- 
 
 Addm  did  not  trattf- 
 rait  his  righteoufnefle 
 to  his  pofterity, becaufe 
 it  was  not  natu  rail,  but 
 perfonall  t•  him- 
 
114  ^η  ΕχΡ°β*ί°η  of  the  Mora  11  Law*  Comman.i.  Lib. 
 
 By  6nnehe;ei*  chiefly 
 meant  idolatry. 
 See  Comma  1.2  «CVap, 
 c-pag.So. 
 
 By  fathers  are  meant  fa: 
 thersnauiraUjand by  ex- 
 ample. 
 
 Childrenby  nature  and 
 imitation» 
 
 Children  by  imitation 
 ace  chiefly  mean  c  of 
 here. 
 
 / 
 
 3 
 
 SeeChap.io,page9f 
 
 Ackdz,  King  of  Iudah 
 called  king  of  ifrael, 
 and  Why?  \i 
 
 Qph 
 
 '  way  of  appropriation  is  called  finne,  as  is  fliewne  before, 
 G  od  vifiteth  other  finnes  alfo  befides  idolatry.  As  all  the 
 bloodftedfrom  Abel  to  Zachary.  CM  at.  23. 3  J. 
 
 By  fathers  here  are  meant  not  onely  naturall  fathers, 
 but  thofe  who  are  fathers  by  example,  as  Cain  was  a  fa- 
 ther, On?  was  a  father,  and  £4/44^  was  a  father, /#dfe  1 1. 
 Wos  unto  them  for  they  have  gone  into  the  way  of  Cain,  and 
 ran  greedily  after  the  err  our  of  Balaam  fir  reward,  and  pe• 
 rifhedin  the  gainf tying  of  Core :  and  in  this  fenfe  the  de- 
 vill  is  called  a  father./^.  8.44.  Tec  are  of  your  father  the 
 devill. 
 
 There  are  two  forts  of  children  5  children  by  nature, 
 and  children  by  imitation:  children  by  imitation  are 
 thefeofwhom  it  is  chiefly  meant  here,  and  they  are  ra- 
 ther called  their  children  whom  they  imitate,  than  their 
 children  whobegot  them.  Example,  7«%.ι8•  30.  lonx- 
 ί^/nhe  fonne  of Gerjhon,  the  fonne  of  [Aanaffch^  this 
 lonathan  was  Mofes  naturall  grand-child  by  generation, 
 yet  he  is  called  the  grand-childe  ofManaffeh,  becaufein 
 wickedneiTe  he  followed  Manajfeh:  and  the  Iewes  fay, 
 they  would  hot  write  his  name,  the  fonne  ofGerftonjhc 
 fonne  of  Mofes,  for  that  had  beenea  difgrace  to  Mofes: 
 but  they  wrote  him  to  be  the  fonne  of  Manajfeh,  by  lif- 
 ting up  a  letter.  And  the  Hebrewes  give  another  exam-' 
 pie  like  unto  this.  2  Chron.  18. 19.  And  the  Lord  brought 
 lud.ih  low,  beemfe  ofAchaz,  king  of  lfrae I.  Why  is  sAchaz, 
 called  king  ofifrae /,  here,  feeing  he  was  king  of  Iudah  i 
 they  fay,becaufe  he  imitated  the  wicked  kings  oilfrael 
 in  their  wickedneiTe. 
 
 He  vifiteth  the  finnes  of  the  fathers  upon  the  children. 
 
 How  doth  it  ftand  with  the  juftice  of  God  to  puniih  the 
 children  for  their  fathers  fins,feeing  the  Lord  forbiddeth 
 to  puniih  the  children  for  the  fathers  offences.  D  eut.24. 
 16. The  fathers  βαΜ  not  be  pu,t  to  death  for  the  children^nel• 
 therjhall  the  children  be  put  to  death  for  their  fathers. 
 
 The 
 
Blow  the  Lord  Yifits  the  fins  of  the  fathers  upon  <jrc.  J  2  f 
 
 The  Lord  rcftraincth  here  the  power  of  the  magift  rate 
 that  hce  may  not  put  the  children  to  death  for  their  fa- 
 thers offences5as  we  fee,  ι  King.  14.16.  And  they  flew  his 
 fervantswho  hadflaine  the  king  bis  fat  her,  but  the  children 
 of  the  murt hirer  he  flew  not^  according  to  that  which  was 
 written  in  the  Law,  the  children  fliall not  be  put  to  death  jor 
 their  fat  hers  offences. 
 
 The  magiftrate  may  not  put  the  children  to  death  for 
 ,  their  fashers  offences,  although  he  may  punifh  them,  ο • 
 :  ther  wayes,  then  it  feemcth  to  be  a  ftrange  collection. 
 \Lev.io.io.  If  a  woman  be  begotten  inceftuoufly  with 
 I  childe,then  fhe  fliall  be  burnt,ff<?#  exfeciat opart it,  that  is, 
 ;  before  flie  be  delivered  of  thechilde. 
 
 But  t hey  fliall  die  childlejfe^  this  cannot  be  underftood 
 1  of  barrenneiTe,  for  that  were  no  puniihment  to  them, 
 :  therefore  it  may  feeme  to  be  taken  in  this  fenfe,  fliee  and 
 .  the  childe  fliall  bee  taken  away  together  by  the  magi- 
 iiftrate.  ' 
 
 This  cannot  be  the  meaning  of  the  place,  that  the  mo- 
 \  ther  and  quicke  childe  fliall  be  killed  together  3  for  the 
 (children  may  not  be  put  to  death  for  the  offence  of  their 
 father  or  mother,  but  this  fcem'eth  rather  to  be  the  mea- 
 ning oftheplace,when  the  magiftratunderftandeth  once 
 that  a  man  had  lyen  with  his  uncles  wife,  then  hee  fliall 
 ;  prefently  cut  them  off,before  the  woman  conceive,  and 
 |  fo  they  fliall  die  without  feede. 
 
 The  Lord  who  is  author  of  life  and  death,  he  may  pir 
 nifli  the  children  for  their  fathers  offences  with  tempo- 
 rail  puniihments,buthe  never  puniiheth  the  children  for 
 their  fathers  offences  with  eternall  punifliments,  unleflfe 
 they  imitate  their  fathers  finnes. 
 
 It  may  be  faide  that  children  are  punifhed  not  onely 
 with  temporall  judgements,  but  alfo  with  fpirituall 
 'judgements,*  and  that  before  they  can  imitate  their  fa- 
 thers finnes.  Gen.  17;  14.  \Ληί  tl zm.urcnmcifedmari- 
 chiUe 
 
 Anfwer, 
 Th:Ma;.ifttMtemay 
 not  put  the  child  to 
 dc^th  for  his  fathers  fin 
 
 See  [ami  An4[yf%  biJLe, 
 
 Object^ 
 
 Anfw. 
 The  mother  cannot  be 
 killcd,the  child  he;ng 
 qiiicktin  hcrbelJy, 
 
 God  rfcay  punHh  the 
 children  with  tempo: 
 ral  I  pan  1  Ihrae  η  t  .«■  fo  r 
 their  father* £n..e• 
 
 O&je&t 
 
Anfrr. 
 
 .  ν  -»« 
 
 t]«i  »ο«  circumndcrit, 
 eft  flu.  I(al,  α  Πΰ3 
 but  the  Vulgar  Latinc 
 transition  make  jV ir  to 
 be  futMphal  a^TlD 
 <?ϋΐ»0/ί  ctrcumcify.s  /«- 
 
 - 
 
 ϊ  1 5  %        /4«  Etpofition  of  the  MorallLaw,  Command,  Lib,  ι 
 
 child  jvhofefc/h  of  bis  foreskin  is  not  circumcifedytbatfouU 
 βαίί  be  cut  off  from  his  people.  Η  ere  the  child  may  feeme 
 to  be  cut  off  for  his  fathers  fault,  becaufe  his  father  neg- 
 lected to  circumcife  hinis  and  to  be  cut  off,  here,  is  a  fpiri- 
 rituali  judgement,  to  be  cut  ofFin  the  wrath  of  God. 
 
 1  η  the  originall  it  is  thus,  pr^putiatHs  mafculus  qui  non 
 circumcideritcamcm  praputn  fu/,  but  the  vulgar  Latine 
 readers  it$*/fo  be  not  circumcifed,  he  β)  all  be  cut  off  $  but  the 
 right  reading  is,  he  who  circumcifcthnot  the  foreskin  of  his 
 fiejh,  befiallbe  cut  off,  for  the  text  addeth,  he  hath  broken 
 my  covenant,  which  cannot  be  faid  of  young  infants,  but 
 ofchildren  when  they  come  to  age  and  underftanding, 
 and  when  they  become  (as  the  Ievves  fay)  filii  prtcepti, 
 then  if  they  defpife  the  covenant,  they  are  to  bee  cut 
 off. 
 
 When  children  imitate  their  fathers  finnes,  then  the 
 Lord  puniiheth  them  :  Children  imitate  their- fathers 
 fins  two  wayes,eithcr  affirmatively,  or  negatively,  affir- 
 matively^when  they  begin  to  imitate  their  fathers  finnes 
 in  their  infancie and  young  yeares./^r. 7.  8•  Jhechildren 
 gather  woodland  the  fathers  kindle  the  fire,  and  the  women 
 kmadc  the  dough  to  ?nake  cakes  for  the  queene  of  heaven; 
 here  they  were  initiated  in  their  fathers  idolatry.  So 
 when  the  Ifraelites  married  with  the  wives  of  Ajhdod, 
 the  children  fpake  the  language  of  Ajhdod, imitating  their 
 iathers.  Nehem.  13. 24.  Secondly,  when  they  come  to 
 a  greater  maturity  of  age,and  then  t hey  f /I  up  the  meafures 
 of  their  fathers:  Mat.  23.  32. 
 
 Secondly,  they  imitate  their  fathers  finnes  negatively, 
 that  is,  when  they  diffent  not  from  their  fathers  finnes, 
 and  when  they  are  not  humbled  for  them;  for  if  fuch 
 children  had  the  occafions  and  temptations  which  their 
 fathers  had,  they  would  doe  as  they  did;  and  therefore 
 juftly  their  fathers  finnes  may  bee  layd  to  their  charge. 
 Όαη.^.  22.  i^yind  thou  his  fonne,  Ο  Balfl)a&z,cry  haft  not 
 
 humblei 
 
 Children  imitate  their 
 fathers,  fins  two  wayes 
 
 Children  are  guilty  of 
 their  father*  fins  when 
 they  are  not  humbled 
 for  them. 
 
ΗοΊί?  the  Lord  nj\fits  tbefinnes  of  the  fathers  upon  isrc. 
 
 i-li 
 
 humbled  thine  hearty  though  thou  knc\v<si  all "t his ,  meaning 
 the  finses  of  NehHchadnezzcr,  and  the  puniiTimcnt  of 
 thcm$  thisfhould  teach  us  to  take  notice  of  the  corrup 
 tion  ofournature5and  how  ready  we  are  to  fol  tow  others 
 in  wickedncflc,  and  cfpecially  the  finnes  of  our  parents; 
 the  blinde  Iewcsiayd,  if  wehadbecnein  thedayes  of 
 ourfathers,\ve  would  not  have  beenc  partakers  with  them 
 inthc  iloud  of  the  Prophets, CWat.  23.  30. 
 
 Ye  will  fay  then,  that  children  are  punifhed  for  their 
 owne  finnes,  why  then  are  they  called  their  fathers 
 finnes•?- 
 
 They  are  their  fathers  finnes  occafomliter^  but  they 
 are  their  owne  finnes  canfa/iter:  they  are  their  fathers• 
 finnes  occafionaUtcr^  for  God  may  take  occafion  by  the 
 fathers  finnes,  to  withdraw  the  grace  from  his  children, 
 and  then  they  are  prone  and  ready  to  follow  all  the 
 finnes  of  their  fathers;  when  God  puniiheth  the  chil- 
 dren for  their  fathers  finnes,  hee  would  never  punifh 
 them  if  they  were  not  finners  themfelves;  but  herefpe- 
 ftetfi  morethe  finnes  ofthe  fathers  in  puniihing  ofthem. 
 loh.9.3.  Cbrift  faith  of  the  blinde  man,  that  it  was 
 neither  for  his  owne  finnes  nor  his  fathers  finnes  that 
 hee  was  borne  blinde  *  but*thac  the  workes  of  God 
 mightappeare^  if  this  man  had  not  beene  a  firmer,  hee 
 had  notbeeneborne  blinde,  for  blindeneife  is  aputiifh-' 
 ment  of  finne;  but  yet  when  hee  made  him  blinde,  hee 
 refpe&ed  not  here  his  finne,  nor  the  finnes  of  his  fathers• 
 but  that  the  glory  of  God  might  appeare:  So  when  God 
 vifiteth  the  finnes  of  the  fathers  upon  the  children,  hee 
 would  not  punifii  them  unleife  they  were  finners^  bttt 
 he  refpefteth  more  the  finnes  of  their  parents,  than  their 
 owne  finnes,  when  he  puniiheth  them;  and  the  Lord  pu- 
 niiheth the  fathers  finnes  in  their  children:  the  Lawyers 
 fay,  if  the  father  and  the  fonne  bee  fufpe&ed  of  one 
 crime,,  it  is  fit  that  the  fonne  be  put  firft  to  the  torture, 
 
 and 
 
 The  finne;  of  the  Fa*  . 
 
 th:rs  are  the  children? 
 caufaltter.}wLi  the  fa. 
 thexs  Qccafiwal':cr, 
 
 God  v.'onld  notpuniili 
 children  for  their  f^ 
 thers  finne  if  they  were 
 not  finners  themfelvss* 
 
 Godifl  punishing  the 
 children  looketh  more 
 tatheir  fathers  limee 
 than  co  their  owns. 
 
ν 
 
 C3!1?®?  Ouplkia 
 
 pro  omnibm  peccatts,  id 
 efi,profiiii  psccutis^ 
 pawitum. 
 
 What  is  meant  by  the 
 Iewes  proYerbf,  that 
 the  fathers catefovvre 
 grapcs,&c. 
 
 128  An  Expofition  oftbeMorallLaw.  Comman.z.  Lib#; 
 
 and  they  heid  that  it  will  make  the  father  to  confefTeicx 
 nerthan  ifhe  were  put  to  the  torture  himfdfe•  See  ho^ 
 David  tookeon  foti^Abfalon;  Would  to  God  Ο  my  fonne 
 Abfalh  that  1  had  dyed  for  thee.  2  Sam.  18.33.  When  the 
 Lord  punilheth  the  children  for  their  fathers  finnes, their 
 greateft  puniihmtnt  is  their  fathers. 
 
 When  the  fathers  finnes  and  the  childrens  finnes  meet 
 together,  then  there  is  a  double  puniihment»  Efay.^o.  2. 
 Shee  hath  received  from  the  Lords  hand,  {jCiphlaijmf^  dou- 
 ble for  all  her  finnes. 
 
 The  Iewes  had  a  Proverbe  in  their  mouthes,  The  fa- 
 thers have  eaten  foxvre  grapes,  and  the  childrens  teeth  are 
 fetonedge.Ez,ek.\S.  2.  lcre.$\.  29.  the  Lord  faith,  they 
 full  no  more  ufc  this  Proverbe,  but  the  foule  that  finneth 
 jhall die. They  meant  that  they  were  carried  away  in  cap- 
 tivity for  the  finnes  oiManajfeh.  Jfr.15.  4.  which  he  did 
 in  1 erufalem:  the  Lord  pro mifed  that  they  ihould  have 
 nomorccaufetofay  fo^F  or  the  foule  that  finneth  jhaH  dye. 
 To  dye,  here,  is  taken  for  a  temporall  pimiihment,  as 
 exile,  famine  andfuch,  and  not  for  fpirituall  death,  for 
 the  Iewes  complained  onely  for  their  bodily  chaftife- 
 ments  and  not  forfpirituall  $  and  the  Lord  anfwered  that 
 hee  would  puniili  them  no  morefo$  God  may  juftly 
 fet  the  childrens  teeth  on  edge  for  their  fathers  offences, 
 as  hee  did  before,  and  the  punifhment  of  the  Iewes 
 finnes  lyeth  upon  their  pofterity  unto  this  day ;  but  the 
 Lord  promifes,  that  their  teeth  ihould  never  bee  fet  or 
 edge  againe,  that  is,  puniihed  in  the  captivitie  of  Ba. 
 bel. 
 
 Goavifiteth  the  finnes  of  the  fathers  upon  the  children: 
 It  was  a  prophanc  companion  of  Bias  the  philofopher, 
 whofaid,i^the  Gods  ihould  punifh  the  children  foj 
 their  fathers  offences,  this  were  all  one,  as  if  a  Dodtoj 
 ftould  give  thechild  phyficke  when  the  father  is  trou. 
 bled  with  the  colicke  or  ftone$  but  this  is  a  foolifh  com- 
 
 parifo 
 
 B/a/uCeth  a  profane 
 companion. 
 
Blow  the  Lordyiflts  the  fins  of  the  fathers  upon 
 
 &c 
 
 129 
 
 pariionj  let  us  then  make  the  comparifon  this  wayes^the 
 lerisa  leper  and  he  begcttcth  his  fonnealeper,  now 
 ifthcPodor  ihould  preicribe  phyficke  tothefonnefor 
 his  fathers  leprofie5he  iLould  doe  well,becaufeit  is  both 
 his  fathers  leprofie  and  his  owneleprofie. 
 
 When  the  children  follow  not  the  fathers  in  their 
 finnes,  then  the  father  is  faid  to  dye  in  his  owne  finne  Num.. 
 2  7.  3  Our  fat  her  dyed  in  the  tvildcrne{fcy  and  he  was  not  in 
 the  company  of  them  that  gathered  themselves  together  a- 
 ganifttbc  Lordjn  the  company  ofKorahJiut  dyed  t η  his  owne 
 finne:  that  is,  in  the  common  finne  of  murmuring  with 
 the  reft  of  the  people;  and  it  is  called  his  owne  finnc^  be- 
 caufe  his  children  followed  him  not  in  his  rebellion. 
 Num.%6  11  .The  children  of Core  died  not.  But  when  the 
 children  follow  the  footeftepsof  their  father,  thenthey 
 dye  in  a  common  finne• 
 
 The  fathers  finnes  are  imputed  to  their  children,  this 
 
 ihouldbeamcanesto  reftraine  fathers  from  finne,  and 
 
 it  were  but  for  their  childrens  caufe;  to  keepe  them  from 
 
 jpunifliment:  many  parents  arc  carefull  to  leave  inherit 
 
 .pr.ceito  their  children,  but  oftentimes  they  leave  their 
 
 ,pifinesto  them.  It  was  a  fearefull  legacie  that  loab  left 
 
 1 tohischildrcn,  that  fome  of  them  ihould  leane  upon  a 
 
 JftafFe,fomeofthem  fhould  dye  of  a  bloody  flixe,  and 
 
 jorne  of  them  of  a  leprofie,  and  fome  of  them  ihould 
 
 )egge  their  bread-  2  Sam.  3.  29.  When  a  man  dyeth 
 
 indhath  nothing  to  leave  unto  his  children  but  his 
 
 innes5as  to  one  his  blood3to  another  his  fwearing,and  to 
 
 nothcr  his  adultery,  is  notthisapittifull  latter  Willand 
 
 reftarncnti  Some  leave  lands  to  their  children,  but 
 
 vithallthey  leave  their  fearefull  finnes  to  them;  and  it 
 
 verebetter  for  themto  wane  their  lands,  than  to  bee 
 
 eires  to  their  finnes:  Gchazi  left  a  talent  of  filver  be- 
 
 indehim-tohispofterky;  but  he  left  the  leprofie  with 
 
 [•.  1  Kings  <.ij. 
 
 The 
 
 What  it  is  to  <3ye  inhl• 
 owne  finne. 
 
 FaL-Vrfrfliould  beware 
 to  bringpu-  iihmcnrs 
 upon  their  children. 
 
 Thefcgaci:of/04$.. 
 
 J 
 
1 1  ο  An  Εχρφύοη  of  the  Morall  Law*  Command,  ζ  •  Lib/i 
 
 Children  (Tiould  eon- 
 MTe  their  father*  finne;. 
 
 iniquitates  Frtceden- 
 tmm• 
 
 God  vifiteth  not  one!y 
 the  finnes  of  the  tethers, 
 but  alio  the  tlnnes  of 
 the  mothers  upon  the 
 children. 
 
 Conclujioni, 
 
 Ccndnfion  ϊ\ 
 
 The  fathers  finnes  are  imputed  to  the  children,  there- 
 fore the  children  ihould  confeiTe  the  finnes  of  their  fa- 
 thers• ImV.25.4r.  If  they  confeffe  their  iniquity,  am 
 the  iniquity  of  their  fathers-  So  Nehem.  1.6.  Bith  lam 
 my  fathers  houfe  have  finned;  and  this  they  are  bound  tc 
 doe,  as  farre  as  they  can  come  to  the  knowledge  of  theii 
 fathers  finnes :  fuch  finnes  of  their  fathers  they  fhouk 
 confeiTe,  which  they  in  their  owne  proper  perfons  hav< 
 committed  by  the  example  of  their  forefathers,  foi 
 thefe  finnes  they  ought  to  crave  pardon.  Pfal.  79.  8 
 Remember  not  again ft  us  former  iniquities^  that  is,  th< 
 finnes  which  wee  have  committed  before  by  imitating 
 our  fathers  finnes  .•  but  we  muft  take  heed  here,  that  \ve< 
 crave  not  pardon  for  our  fathers  who  are  dead ;  fo; 
 there  is  no  remiffion,  but  that  which  is  gotten  in  thi 
 life. 
 
 β  Laftlythe  Lord  not  onely  vifiteth  the  finnes  of  thi 
 fathers  upon  the  children,  but  alfo  the  finnes  of  the  mo 
 thcr.  Pfal.109.i4•  Let  not  the  finnes  of  his  mother  be  blot 
 ted  out^  but  when  the  father  is  an  v^imorite^  and  the  mo 
 thev a Hittite,Ezek. 1 6.3.  that  is  worft  of  all  forth 
 children. 
 
 The  conclufion  of  this  is,God  vifiteth  the  iniquities  0 
 the  fathers  upon  the  children;  therefore  fathers  ihouk 
 be  loth  to  commit  finne,  left  they  tranfmit  thecurfet* 
 their  pofterity. 
 
 God  vifiteth  their  finnes  upon  the  children;  there 
 fore  children  ihould  beware  to  follow  their  father 
 footfteps  in  their  finnes,  left  they  be  partakers  of  thci 
 puniihments. 
 
 CHAP 
 
Ofthz  extent  of  Go-is  nvercy  and  \nftice* 
 
 131 
 
 CHAP.  XVIII. 
 
 Of  the  extent  of  Gods  juflice  and  bis  mercy  to  tbofe 
 who  breake  and  keepe  bis  Commandements. 
 
 Commandement  II. 
 
 Exod  lo^.Vifiting  the  iniquities  of  the  fathers  upon  the 
 children^  unto  the  third  and  fourth  generation  oft  hern  that 
 hate  mc^andfhcw  mercy  unto  thoufands  oft  hem  that  love  me 
 and  keepe  my  Commandcments. 
 
 Τ  He  Lord  vifiteththc  iniquity  of  the  fathers  unto  the 
 third  and  fourth  generation^mxht:  originall  it  is,/»  ter- 
 tianos&  quart anos.  So,  2  King.10.30.FtHj  quart  arafede- 
 bunt  fuf  >erj roli  o\  Thy  children  of  the  fourth  generation  β  all 
 fit  on  thy  throne  fhzx.  Isjehoachaz,^  Ichoafl^  leroboam^  and 
 Zachariah-y  the  father  is  the  firft,the  fon  is  the  fecond,the 
 grand-child  is  the  third,  and  the  great  grand -child  is  the 
 fourth;  and  hefettethdowne  the  third  and  fourth  gene- 
 ration, becaufe  men  may  live  to  fee  fo  many  generations 
 come  ofthem.<7£#.  50.23. And lofeph few  Ephraims chil- 
 dren to  the  third generation ,that  is, he  faw  Ephraim^nd  his 
 fons.and  his  fons  fons. 
 
 IrpleafethGodinmercy  tobreakc  off  the  courfe  of 
 finne,and  to  interrupt  it  for  the  Churches  caufe*  Κ  or  ah  \  ^«^ν^έϊΙΐιΛτ» 
 was  a  bad  oian,yet  his  fons  were  men  fearing  God,  who  ;  «ufc 
 wrote  fome  of  the  Pfalmes. 
 
 Where  the  courfe  of  finne  is  broken  off,  there  the 
 pimiihmentisnotinflidted;  the  grandfather  is  a  wicked 
 man,  his  fonne  followeth  not  his  footefteps,  the  grand- 
 child againe  folio  weth  the  footefteps  of  his  grandfather, 
 5  here  the  finne  which  was  broken  off  beginneth  againe, 
 !  LU  and 
 
 Why  the  Lord  punlifi• 
 eth  unto  the  third  «tad 
 fourth  generation . 
 
 Godhreakethoffche 
 
 Where  fl««e  is  broken 
 cflf  the  punishment  \yill 
 be  broken  off. 
 
j  3  2,  An  Expofition  of  the  Morall  Loft.  Comman.  ζ .  Lib. 
 
 Slm\U\ 
 
 Sinn• may  pafle  by  two 
 generations  and  come 
 to  the  third» 
 
 Sometimes  finne  conn- 
 nuethinabloo^j 
 
 and  continucth  ft  ill  with  the  grand  -childe•  Manaffeh  had 
 his  finne  pardoned,  but  his  fonne  Amnion  vvilking  in  the 
 formerwayes  of  his  father,  became  hcire  of  his  fathers 
 wiekedncfie ;  therefore  God  deferred  not  the  puniih - 
 ment,  for  with  in  two  yeares  after  he  was  king,  he  was* 
 miferably  killed :  Then  I  of  as  fucceeded  who  brake  off 
 the  courfe  of  his  fathers  finne ;  and  therefore  the  puniih- 
 ment  was  deferred  for  the  fpace  of  thirty  one  yeares 
 Then  his  younger  brother  Ioabaz,  fucceeded  to  him,  and 
 the  puniihment  was  continued  in  him,  and  likewife  in  his 
 eldefi:  fonne  Ε  lucim. 
 
 ?  hit  arch  iheweth why  the  gods  deferre  puniihment  for 
 atime,  becaufethefinisnotfoundin  thechilde,  which 
 was  found  in  the  father ;  and  when  the  fame  finne  bud- 
 deth  forth  againe  in  the  grand-child,  then  thegodsdoe 
 puniih  rand  heufeththis  comparifon,foreven, faith  he, 
 as  the  grand-father  had  a  mole  upon  his  face,  which  is 
 not  feene  in  his  fon,  but  yet  it  is  feene  in  the  grand-  child^ 
 paffingby  hisfonne,itcommethtothegrand-childe.•  So 
 may  finne  pniTe  by  the  fon  and  come  to  thegrahd-child: 
 and  he  telleth  of  a  woman  who  brought  forth  ablacke- 
 more,whenas  neither  of  the  parents  were  black-mores, 
 and  being  condemned  to  die  as,  an  adulterefie,  an  old 
 I  man  teftified  there,  thatthc  great  grand- father  of  that] 
 childe  was  a  blacke-more,  and  that  his  blackeneiTe  had| 
 paiTed  by  two  generations,  and  come  to  the  third :  fo  fir. 
 may  pafle  from  one  or  two  generations,  and  light  upor 
 the  third  $  and  where  finne  is  continued  there  1  he  puniih 
 mentlighteth- 
 
 Somtimesye  fhall  fee  fincontinued,going  on  in  ablooc 
 without  any  interruption.  Rebekab  thought  that  Bfat 
 would  have  forgotten  that  which  Iacob  did  to  him.  Gen 
 2  7. 4 5. but  he  never  forgot  it,  and  that  hatred  continue* 
 in  his  pofterity  xhzEdomites  without  interruption,  anc 
 they  criedj PfiL  1 3 7.  j.Dcwne  with  tkem^down with  th  m 
 
 H< 
 
Of  the  extent  of  Gods  mercy  amljuftice. 
 
 I3J 
 
 God  fometimescontis 
 nucthp  jnifliment  lon= 
 gcr  than  to  the  third 
 and  { ou'  th  generation. 
 
 Hevilitcth  to  the  third   and  fourth  generation  fori 
 idolatry,  but  he  continucth  the  punifhment  iometimes 
 longer  than  to  the  third  and  fourth  generation.  Ezck.  4. 
 5.  ihavcLiyd tifon  thee  the  yeares  of  their  imamtit^  ac- 
 cording to  the  number  oft  be  dayes,  tbrec  hundreth  and  nine* 
 tydaycs^fofoaltthou  beare  the  iniquity  of  the  houfeof  If 
 racl :  three  hund  reth  and  ninety  propheticall  dayes  are 
 taken  here  for  yeares;  and  hefpeaketh  hereof  the  ido- 
 latry which  began  in  Salomons  old  age,  and  continued 
 untill  the  ninth  yeare  of  Zedekiahs  captivity,  juft  three 
 hundred  and  ninety  yeares  in  alls  and  as  all  the  blood 
 {xom/ibeltoZachary  might  bee  required  at  the  hands 
 of  the  Iewes  in  Chrifts  time:   So  may  the  Lord  lay 
 uponthe  idolaters  now,  all  the  idolatry  from  the  firft 
 idolatersto  this  time,  if  he  would  deale  injuftice  with 
 thems  and  hence  it  followeth,  that  the  idolaters  who 
 lived   three  hundred  yeares   fince ,  were  not  in  fo 
 miferable  a  cafe  as  the  idolaters  are  in  now;  becaufe  jarcinaworfe^ifetfun 
 they  had  not  fo  many  finnes  to  bee  laid  to  their 
 charge. 
 
 Oft  hem  that  hate  me: 
 
 How  can  God  be  hated,  feeing  no  good  thing  can  be 
 hated  i 
 
 The  idolaters  doe  not  hate  God  fimply  as  he  is  good, 
 but  becaufe  he  punifheth  them  for  their  idolatry•,  ίο  <v4- 
 hab  hated  CMicajah  becaufe  hee  told  him  the  truth,  and 
 /Wfaid,  am  I  become  your  enemy ,  becaufe  Iteld  yottthe 
 truth.  Gal,  4.  16. 
 
 To  hate  God  and  to  love  idols,  aredire&ly  contra- 
 ry ^  but  for  a  man  to  hate  himfelfe,  to  the  end  hee  may 
 love  God,  are  fubcontrary 5  when  a  man  lovcth  himfelfe 
 leffe,  that  he  may  love  the  Lord,  this  is  but  improperly 
 called  hatred,  and  fo  lacob  hated  Leah,  that  is,  heleiie 
 loved  he*  than  Rachel;  but  when  a  man  loveth  God  leife 
 thanhis  idoll,  that  is  properly  called  hatred. 
 
 Lll    2  Now 
 
 idolaters  in  ottftimil 
 
 they  of  old» 
 
 2*Φ• 
 
 Anfw\ 
 
 How  a  man  is  &yd  to 
 hate  God. 
 
 To  ha«  God  andlove 
 oanelvcsaredire^iy 
 
 contra  .7. 
 
 To  hate  our  ftlveSjind 
 love  God  arcfubcons 
 
 traries. 
 
1 3  4  An  Expofition  of  the  Morall  Lalb.  Comman .  2  #  Lib.  1 
 
 Idohters looke  rot 
 freight  upon  God. 
 
 God  «Bcitnttli  mote 
 tomerae  then  /'uftiee. 
 
 ιτ 
 
 Anfw, 
 
 thers  are  conveyed  ε© 
 
 Nowtokeepeourfelves  that  we  fall-not  into  this  ha- 
 tred  of  God  by  loving  idols,  we  muft  li  t  up  our  eyes  and 
 looke  ftreight  from  the  creatures  to  God,and  from  God 
 to  the  creatures;  and  then  weeihall  not  fall  to  idolatry. 
 Quando  lined  currit  aqualiter  inter  duo  extrema^  when  the 
 line  runnethequally  betwixt  the  two  extreames,and  we 
 looke  ftraight  by  the  line  to  the  t  wo  extreames,  then  we 
 fee  them  perfectly ;  but  when  we  looke  not  equally  upon 
 them,  but  a  fquint;  then  we  have  not  a  perfeft  view,  ldo  - 
 liters  never  looke  aright  upon  God  and  his  creatures,and 
 therefore  they  give  the  honour  to  the  creature  which  is 
 duetotheCreator,butifthey  would  compare  God  with 
 the  pocre  creatures,  they  would  never  give  his  glory  un- 
 to them. 
 
 -Andfhcwingmercy  unto  thon  finds  of  them  that  love  me 
 andkeepemy  Commandcments. 
 
 Godsjuftice  reachethanto  the  third  and  fourth  gene- 
 ration, but  his-mercy  unto  the  thoufand  generation,  and 
 hence  we  may  gather,that  God  inclineth  more  to  mercy 
 than  to  juftice,  and  therefore  when  he  punifheih  he  is 
 Cayd^facere  opus  nonftmm.  £fay.  28.21.  That  he  may  doe 
 his  ft  range  worke,  that  is,  to  puniih. 
 
 Mercy  and  jtaftice  being  Gods  twoarmes,how  is  it  that 
 one  of  them  is  longer  than  the  other? 
 The  one  of  them  is  not  longer  than  the  other,but  he  ma- 
 keth  his  Church  to  feele  more  his  mercy  than  his  juftice.. 
 
 Shewing  mercy  unto  thoujands^  this  blefling  of  God  is 
 conveyed  by  good  parents  to  the  children,  forthemoe 
 good  prcdeceiforsthatamanhath,he  may  looke  for  a 
 greater  ble fling.  We  have  an  example  of  this. Gen.  49.26- 
 The  blcfi 'tr.gs  of  thy  fathers  are  firong  with  the  blefings  of 
 myprogemtours^  ail  the  bleifings  of  the  good  predecef- 
 fours  concurring  together,  are  effe&uall  meanes  tocon* 
 tinue  the  bleffing  to  the  pofterity• 
 Tothoufands,  the  Lord  will  not  forget  thee,  although 
 
 thou* 
 
Of  the  extent  of  Gods  mercy  and  \ufiice. 
 
 M5 
 
 thou  be  many  generations  after  thy  good  predeceflbrs, 
 Dav/J  made  inquiry  for  lonathans  poftcrity  that  hce 
 might  doe  good  unto  them.  *  Sam. 9.1.  Is  there  any  left  ofa 
 the  houfe  of  Saul  J  bat  I  may  f)cw  him  kindeneffe^  for  Zona- 
 
 j  tbansfike^  The  Lord  bleffed  the  poftcrity  otlonada^thc 
 Rccbabites^oi  their  godfathers  caufe. 
 
 Of  them  that  love  mee  and  keepe  my  Commandements. 
 Hence  we  may  learne,  ifmensbeft  works  have  need  of 
 mercy,  then  no  man  can  be  juftified  by  ||is  workes,  for 
 mercy  fecludeth  merit.  Η  of.  1 0.12.  Serve  toyottr  felvcs  in 
 righteoufneffe^  and  reapc  in  mercy ;  the  Church  muftlooke 
 for  mercy  when  ihee  is  reaping  her  reward.  So  2.  Tim.  i. 
 \6.  The  Lord  give  mercy  unto  the  hdufe  ofOnifephorus^ 
 
 for  he  hath  oft  refrefhed  mee,  and  was  not  ajh  anted  of  my 
 ch  aines. 
 
 Shewing  mercy-  Exod.2^.  19  J  will  he  gracious  to  whom  I 
 will  be  gracious^  that  is,  I  will  have  mercy  without  any 
 mcrh.Prov.  18 .23. 7 be  pooreufcthintrcaties.  [Tahhannu- 
 nimz ]  that  is,  they  begge  onely  of  favour,  but  nothing  of 
 merit.  S  ο  when  we  have  done  all  things  that  we  can  doe, 
 let  us  count  our  felves  unprofitable  fervants,  Luc  λ  7.10. 
 
 κ^ίηά  keepe  my  commandements^  the  Lord  muft  firft 
 Ihew  mercy  before  we  can  keepe  his  commandements ; 
 wee  keepe  not  his  commandements  firft,  and  then  hee 
 Iheweth  mercy :  all  the  good  of  the  Church  depends 
 upon  Chrift,  and  if  he  Ihew  not  mercy,  then  ihee  is  not 
 a  Church.  The  Church  hath  beenc  fitly  compared  to 
 Heliotropion,  or  the  marigold,  fo  long  as  the  funihineth 
 upon  it,  fo  long  it  fpreadeththc  leaves  of  it;  but  when 
 the  funne  withdrawes  it  felfe,  then  it  contraiteth  the 
 leaves  and  fpreadeth  no  more•  So  doth  the  Church  flou- 
 riih  when  the  Lords  mercy  ihineth  upon  her;  but  when 
 hee  withdrawes  his  ptefence  from  her,  ihee  lofeth  her 
 
 j  beauty. 
 
 ^ind  keepe  my  emmandements.  ThechildrenofGod 
 
 LII3  keepe 
 
 Godforgettethnot  tfcc 
 children  of  good  pi- 
 ents  to  Λβ.γ  g^ncratii 
 
 Our  beft  woite  haye 
 nee4  ofmc/cy» 
 
 GodAewetbewrcy 
 without  merie. 
 
 Ί3ΐ>  cwunn 
 
 v  -  t  ,  ,  *    . 
 
 ten 
 
 ψ 
 
 SappUcat iones  e  loqui- 
 tur paoper. 
 
 God  iTtewetfe  mereyand 
 then  we  keep  his  C«m- 
 xaandements. 
 
'ψ 
 
 1  God  enableth  his  chile 
 dren  to  kcepchis  Cora? 
 mandcmcms. 
 
 '? 
 
 An  Expofition  of  the  MoraU  LcCto.  Cowman.  2 .  Lib.  * 
 
 kcepe  the  commandements  becaufe  the  Lord  frccth 
 them  of  the  ftraight  obedience  of  the  law,  non  *.&*,  it 
 Jthc  ^*f^fifa$&zih  not  upon  them,nor  urgeth  them,  as  it  doth  upon  the 
 wicked,  Iuftis  non  esi  lexpofita,  the  law  is  not  made  for  the 
 righteous  man.  1  Timt  1 .9  It  lieth  not  like  a  burthen  upon 
 them,  God  accepteth  of  their  endcavours,akhough  they 
 come  fhort  in  many  things. 
 
 Secondly,  mkeeping  the  law  the  fpirit  of  God  both 
 \ubet  &  juvat,  m  commandeth  his  children,  and  givcth 
 them  the  fpirit  of  obedience  to  doe  thofe  things,  which 
 he  commandeth,  willingly. 
 
 Thirdly,  be  takcth  away  the  irritation  of  the  law;  foi 
 the  law  to  a  naturall  man  is  a  provocation  to  iinne.  Rom. 
 7.  and  fo  the  lawbecommeth  eafieto  them,  and  thus 
 they  are  faid  to  keepe  the  commandements . 
 
 Theconclufionofthisis,  Miferable  is  the  cafe  ofido- 
 laters,who  muft  both  anfwer  for  their  owne  fmnes,  and 
 likewife  for  the  idolatry  of  their  predeceifors. 
 
 God  caketh  away  the 
 initatioHof  tbc  Law 
 from  his  ctaldrent 
 
 Conclnfion, 
 
 Com- 
 
"37 
 
 Commandement.  III. 
 
 Exod.2O.7-  Thoufhalt  not  t  ah  the  name  of  the  Lor  d  thy  \ 
 Godinvaincjorthe  Lord  will  not  hold  him  guilt lejfc  that ' 
 takcth  his  name  in  vaine. 
 
 I R  S  T,  the  Commandement  is  fet  downe 
 here,  andfecondly,  the  reafon  of  the  com- 
 mandement.  The  commandement,  Thou\ 
 fialt  not  take  the  name  of  the  Lordthj  God  in  \ 
 vaine  ;  the  reafon  of  the  commandement^r ; 
 the  Lord  will  not  hold htmguiltleffe  that  taketh  his  η  arm  in 
 vaine. 
 
 Thou  ft  alt  not  take,  that  is,thou  having  no  ca!ling3thou 
 (halt  not  take  his  name  in  thy  mouth  to  fweare  by  it ;  and  j 
 fo  Chrift  faith  to  Peter  ,all  they  that  take  thefwordfhallpe-  i 
 rjhbphefword.Mat.ie^i.  that  is,  they  who  have  no  j 
 calling  to  take  the  fword,if  they  take  the  fvvord  they  (bal  I 
 die  by  it  5  fo  he  that  taketh  Gods  name  in  his  mouth  to; 
 fwtare  by  it,  and  is  not  called  to  fweare,  hee  takcth  the 
 name  of  God  in  vaine ;  and  the  Hebrcwes  obferve  that 
 Nifbang  fignifieth  tobefworne,  rather  then  to  fweare; 
 which  impliech  that  a  man  fhould  not  fweare  but  when 
 an  oath  is  laid  upon  him. 
 
 Secondly,  Thoufhalt  not  take,  Najhaisto  lift  ortake  up 
 a  thing  of  weight,  as  toUereparabolam,  %u'^ke  up  a  pro- 
 verbe.  Ε  fay  14.4.  to  take  up  a  lamentation,  Ε zek.z  6 λ  . 
 
 L114  /« 
 
 Whatitistef4^C7iii 
 name  in  "vaine ; 
 
 VSUtt  potm  pssftve 
 bi6  fumitur  qu*m  attivc 
 
 tO&a  proprie  Onm 
 tilkre. 
 
ι38 
 
 *13?  Mcmo7iale. 
 
 tinman  a^ 
 
 Nt,m?nfq>Aratum. 
 Nom:n  glor.ofuv). 
 
 Tp3rv  atp 
 
 AnExpofitionof  tbeMoraULaw.  command.  $.  Lib.  ι 
 
 In  vatne^Lefiave^znd Levit. ιρ#  1 2.itis,7V  jhallnot 
 ftveareby  my  name\mLcfh&kar')ifalfely. 
 
 The  negative  part  of  this  Commandement  forbid- 
 deth  firft  the  fuperftitious  abufing  of  the  name  of  God. 
 Secondly,  it  forbiddeth  the  deceittull  and  fuperftitious 
 abufeof  the  name  of  God.  Thirdly,  imprecations  and 
 curiings.  Fourthly,  perjury.*  Fiftly,blaiphemie. 
 
 The  affirmative  part  commandeth  to  ufe  Gods  titles 
 and  names  reverently,  in  an  oath  to  obferve  verity,  righ- 
 teoufneiTe  and  judgement.  Soto  vow,  &c. 
 
 CHAP.    I. 
 
 Hcto  the  JeTbes  fu^erflitioufy  abufed  the  nameof 
 God  Jelxrva• 
 
 Commandement  III. 
 
 Zmi.24.11.  *An&the  Ifraelitifl)  womansfonne  blajpbe- 
 medthe  Name  of  the  Lord. 
 
 Τ  He  lewes  had  this  name  lebpva  at  the  firft  in  efa***a, 
 fecondly  in  λ^4*οκ««  firft  they  reverenced  this 
 name,  and  then  fuperftitioufly  afrufed  it.  v  * 
 
 Firft  they  had  a  more  religious  and  reverent  refpeft  to 
 this  name,becaufe  it  was  J^ZecerJ  wemoriale  c)ti$y  his  me- 
 momll. Bxod.^.i^.Tbis  is  my  name  for  ever ^and  this  is  my 
 memorial  unto  aII  generations:  Secondly ,  becaufe  this 
 mmelebova  was  the  name  of  Gods  eifence,  they  did  the 
 more  fparingly  expreffe  it,and  they  called  it  [Sbem  bam. 
 fborafb'lnomcnfepAratum^L  feparate name,becaufe  it  was 
 incommunicable  to  any  other  creature,  fo  they  called  it 
 \_  Shem  bammiebbad]  nomeHgloriofum,  a  glorious  namcj 
 and  Shem  ijtbbarek,  nomen  benedi&umji  blefTed  Name» 
 Secondly,  they  expreffe  this  name  but  feldome,  be- 
 
How  the  Jewes  (uperflitiotfiy  abufed  Gods  T>{ameh 
 
 139 
 
 caufc  they  could  not  tell  how  to  pronounce  it,  fork  is 
 not  pointed  with  the  owne  vowels  of  it  in  the  fcripture, 
 but  onely  with  the  vowels  of  Adonai^  or  Elohtm,  the 
 Greekes  have  no  letter  to  pronounce  it  aright,  and  there- 
 fore it  is  Called  Λνίκ^ώ^τ^ν,αφ^ά'ον.α^τζν,  ump^Tvi^  fOTthek 
 
 refpe&satthefirftitwasbut  feldome  pronounced,  and 
 the  firft  who  pronounced  lehova  amongft  the  Chriftians 
 was  pctrus  Gabtirms  folio  wing  the  pronunciation  of  the 
 Syriackes  and  the  Greekes,  but  if  ye  would  pronounce  it 
 according  to  the  owne  letters,  it  lhould  be  lahvo,  as 
 
 Afterwards  the  Iewes  fell  in  ji«^m^}  fuperftiti- 
 ouflyabufing  this  name;  and  firft  they  fay;  that  the  If- 
 raelitiih  womans  fonne was  ftoned  to  death,becaufe  hee 
 blafphcmed  the  name  of  God,  that  is,  becaufe  hee  pro- 
 nounced the  name  lehova:  Onkelos  paraphrafeth  it,  quod 
 exprejferit  nomen  lehova^  becaufe  he  did  expreife  the 
 name  lehova^  and  the  Seventy  £uod  imngJt&mf  ο/ομα,  he  na- 
 med the  name,  to  wit,  lehova. 
 
 Then  they  fell  into  greater  fuperftitioa,  they  fay,  the 
 high  Prieft  pronounced  this  name  lehova  ten  times  in  the 
 day  of  expiation;  thrice  in  bis  firft  confeflion.Z*i>/M6.6. 
 which  was  private;  thrice  in  his  fecond  confeifion,  which 
 was  publique.Le1utf.24  and  thrice  upon  theskap-goate. 
 Lev.  1  β  *  i.and  once  in  cafting  of  lots.  Lev.  1 6 . 9 .  So  they 
 ;  fay , the  Ρ  rieft  who  bleifed  the  people,  if  he  was  out  of  the 
 jtemple  and  bleifed  the  people^then  his  blefling  was  pro- 
 nounced as  3  bleffings,and  the  people  anfwered,  amenjx 
 every  blefling;but  when  he  pronounced  it  in  the  temple, 
 he  pronounced  it  a^  one  bleffing:  When  he  bleifed  out  of 
 the  temple,  they  lay,  that  heexpreifed  the  blefling  by 
 the  name  Adonai^but  in  the  temple,  by  the  name  lehova  : 
 when  they  bleifed  out  of  the  temple,  they  lifted  but 
 their  hands  to  their  fhoulders,  but  when  they  bleifed 
 
 in 
 
 Who  pronounced  tie 
 name  Ieh&*  amongft 
 the  Chriftians  firft. 
 
 N*ap  rv  tens 
 
 The  fuperftitioinabuie 
 ofrhenameofMo"**, 
 
perfome. 
 
 Conclnfion] 
 
 140  jin  Expofition  of  the  MuraHLaw.  Qomtnan.\.Lib.  1 . 
 
 in  the  temple,  they  lifted  their  hands  above  their  heads, 
 [except  onely  the  high  prieft;  when  he  blefTcd,  they  fay 
 of  him,  that  he  lifted  not  his  hands  to  his  head,  becaufe 
 the  name  lehova  was  written  in  a  plate  of  gold  upon  his 
 forehead,  thereforein  reverence  to  this  name  he  would 
 notllift  his  hands  to  his  head. 
 
 Againe  they  fay,  when  the  witneiTes  teftified  againft 
 the  blafphemer,that  he  had  pronounced  the  name  icho- 
 w,  the  Iudges  enquired  not  of  them,  whether  heard 
 yee  this  man  fweare  by  the  name  jehova^  but  by  the 
 name  loft  ;  and  the  \ptneiTe  fayd,  ytrcufit  loft  lofem, 
 the  blafphemer  pierced  God,  naming  him  byhisowne 
 name:  and  this  they  called  properly  Nakabh,  ptrforart, 
 the  piercing  of  the  fide  of  God,  but  when  the  people 
 weredifmiifed,  they  kept  ft  ill  the  witneiTes;  they  en- 
 quired not  then  of  the  witneiTes^  whether  the  blafphe- 
 mer had  blafphemed  the  name  of  jofe  or  not;  but  the 
 judges  faid  unto  them,  tell  us  what  yee  heard;  and  the 
 witneiTes  fayd,  we  heard  him  diftin<31y  pronounce  the 
 n&mc  lekova^  then  the  judges  rent  their  cloathes,  andfc 
 afterwards  the  man  was  ftoned  to  death;  and  thus  fuper 
 ftitioufly  they  abufed  this  name• 
 
 Theconclufionofthisis,  two  extremities  would  bee 
 fhunned  in  taking  Godsname  in  our  mouthes,  firft  that 
 we  prophanely  abufe  not  this  name  by  curfing,  and  next 
 that  wefuperftitioufly  abufe  knot. 
 
 CHAP. 
 
Of  the  JewesfuperfiitioiM  and  deceitfull  oathes. 
 
 141 
 
 The  lewei  abuie  the 
 names  and  attribute* 
 ofcGod. 
 
 CHAPe  II. 
 
 Of  the  Jt^esfuperfitiow  and  deceitfull  oathes• 
 Commandement  II L 
 
 Μ rt. :  3 . 1 6.  Wbofoever  fjaUfweare  by  the  Temple  it  is 
 nothingjout  wbofocver  β)  all  fweare  by  the  geld  of  the  Tem- 
 ple i<  a  debt  er% 
 
 Τ  Here  is  no  people  that  abufeth  the  name  of  God 
 more  than  the  Icwes  do3appIying  thefe  titles  &fpec- 
 ches  which  belong oncly  to  God,  unto  men;  forwhen 
 they  write  their  familiar  Epiftles  to  their  friends,  com- 
 ipending  their  friends  Epiftle  or  letter  which  they  have 
 reccived,they  hy^Elocjuia  D  ominijloquiapura-jbe  words 
 of  the  lord are  pure  words  giving  that  commendation  to 
 :heir  Epift  les3which  is  due  only  to  the  Law  of  the  Lord. 
 Againe^when  they  flatter  their  friends^defiring  that  they 
 may  be  intire  with  them,  then  they  abufe  the  fcripture; 
 meat  acceffus  adadpumfnehtatis  ttu^  they  crave  acceife 
 :ohisholineife,  whichis  proper  onely  to  God.  Third- 
 y,  when  they  would  teftifie  themfelves  thankefull, 
 hey  fay 5  Ncmi/.i  tuo  ρβ/lam,  I  will  fvg  Ο  Lord  unto  thy 
 ^we.Fourthly,  when  they  compkine  that  their  friends 
 lave  forfaken  them,  and  are  not  kinde  unto  them,  then 
 hey  fay,  Cum  exercitibus  noftris  nonegredcris  Oomwe^ 
 Lord  thou  goesl  not  cut  with  cur  armies.  Fiftly,  when 
 hey  bid  their  friends  unto  a  wedding  or  a  banquet, 
 hey  fay,  In  tejperavi  Doming  nen  con-fundtr^  I  have  tru- 
 hdinthee^  Ο  Lord^  let  me  net  be  co-founded.  Thus  wee 
 ee  how  thefe  blind  wretches  abufe  the  fcriptures,  and 
 akcthenameof  Godinvaine,  and  we  fee  how  Chrift 
 
 blameth 
 
 The  lewes  abufe  the 
 Scriptures. 
 
14^ 
 
 An  Bxpofttion  of  the  Morall  Law*  Command.  5 .  Lib.  1  ,\ 
 
 The  I ewes  thought  it 
 lawfull  to  fweare  by, 
 
 tac  heavens. 
 
 How  they  <3i  i  fophifti* 
 c  ate  their  oathes. 
 
 ι  blameth  ihem.Mat.  5. for  fwcaring  by  the  creatures» 
 
 To  prove  that  it  was  lawfull  to  fweare  by  the  heavens, 
 they  abufed  thefe  fcriptures,^w^^»2.T^^  Lord  did  faear 
 by  his  holinejfejhzt  is,by  the  heavens  (fay  they,)  whereas 
 the  Prophet  meant  that  he  fwore  by  himfelfe.  So  Amos 
 8.7 .The  Lord  hath  foorne  by  the  excellency  of  Jacob  :  the 
 lews  tooke  it  for  his  temple  and  not  for  himfelfe, where- 
 as he  fa  ore  byhimfelf,becaufe  he  had  no  greater  tofaeareby. 
 Heb.6.i  3 . So  they  ufed  to  fweare  deceitfully,  and  to  fo- 
 phifticate  their  oatbes.  Mat .  23.1 6.  When  they  fwore  by 
 the  temple,  they  faid  it  was  nothing;  but  to  fweare  by 
 the  gold  of  the  temple,then  he  was  a  debter.  So  if  hee 
 fwore  by  the  altar,  it  was  nothing  5  but  to  fweare  by  the 
 gift  upon  the  altar,then  he  wasadebterjbut  Chrift  fhew- 
 eth  them,  that  to  fweare  by  thetemple,was  greater  thai 
 to  fweare  by  the  gold  of  the  temple;  for  the  temple  fan. 
 «ftified  the  gold,therefore  it  is  greater  than  the  gold :  fc 
 The  rewesfwore  by  the  I  the  altar  fanaified  the  gift  upon  the  altar,and  therefore  i 
 was  a  greater  fin  to  fweare  by  the  altar,  than  by  the  gif 
 upon  the  altar. 
 
 The  Prophet  Haggai  propounded  a  queftion  to  th< 
 
 Priefts.  Bagg.  2. 12.  Ifene  beare  holy  flejh  in  the  skirt  $ 
 
 j  his  garment,  and  with  his  skirt  doth  touch  bread  or  fottagi 
 
 or  wine,  oroyle,orany  mate,  β  all  it  be  holy  i  and  the  Prieft 
 
 anfaeredandfaid,no*  Thenfatd  Haggai,  ifene  that  isun 
 
 cleane  by  a  dead  body, touch  any  ofth:fe,fhallit  be  uncleane 
 
 andthcVriefis  anfaeredandfatd,  it  {hall  be  uncleane.  If 
 
 holy  thing  touch  that  which  is  common,  will  it  make 
 
 holy  1  No :  if  an  uncleane  thing  touch  a  cleane  thin{ 
 
 will  it  make  it  uncleane  i  Yes;  but  here  when  the  alti 
 
 touched  the  gift,itfan<5Hfieditmore,  and  made  it  hoi; 
 
 And  here  is  the  difference  betwixt  legall  fanotificatic 
 
 and  Chrifts  blood  purging  us$for  Chrifts  blood  when 
 
 toucheth  us,  it  maketh  us  holy , but  it  becommetb  npt  u) 
 
 cleane, whereas  thefe  things  which  were  holy  under  tl 
 
 la 
 
^N. 
 
 Of  the  JeTfiesfuperfiitious  and  deceit  full  oathes. 
 
 v,  might  bee  polluted  by  unclcane  things, 
 "he  form*  of  the  oath  amongft  the  Ie\ves  at  this  day,is 
 s,whcn  he  fweareth  heholdeth  the  book  of  the  law  in 
 hand,  andheiwearethin  the  holy  tongue  after  this 
 nncr.  /  Abraham  fweare  by  the  God  of  Ifrael^  and  by 
 η  who  is  Ion gfuffcring  and  mercifully  that  I  ewe  nothing 
 his  m*n  N.  and  the  Judges  fay  unto  him  againe, 
 'attefithceby  thegrcat  Lord^  whether  there  be  any  thing 
 yhy  hand  which  belongcth  to  that  man-  And  when  the 
 feof  the  law  is  pronounced.,  hee  anfwereth,  vtmen^ 
 nen. 
 
 rheyhavc  learned  this  tricke  at  this  day,  they  hold 
 it  no  oath  bindeth  them,  but  when  they  lay  their 
 id  upon  their  owne  Torah,  that  is,  the  booke  which 
 ead  in  their  owne  Synagogues;  but  if  they  lay  their 
 id  upon  any  other  Bible  before  a  Chriftian  Magi- 
 ate;  they  will  readily  forfwcaicthcmfelves,  therefore 
 idry  townes  in  Germany  underftanding  this,  the  Ma- 
 trates  will  not  take  an  oath  of  them,  untillthe  Tcrah, 
 iir  Bible  bcebrought  out  of  their  Synagogues,  and 
 :n  they  make  them  lay  their  hand  upon  itandfweare. 
 Dreoverinthe  day  of  their  expiation,  their  Rabbi  doe 
 folve  them  from  their  perjuries,  and  all  their  deceits 
 lich  they  have  ufed  againftthe  Chriftians;  and  they 
 \Oftimus  qui  inter  genies  eft^dignu*  eft  cut  caput  conte- 
 urtanquam  ferpenti^thcbc&of  the  Chriftians  is  wor* 
 I  to  be  trode  upon,  as  the  head  of  the  ferpent•. 
 They  will  givetheir  oath  willingly  inno  other  lan- 
 age  but  in  the  Hebrew  tongue^  and  they  alledge  that 
 tee  of  Ε  fay  for  them.  Σ  fay.  \g  \%.  In  that  day  βιαΙΙ five 
 ties  fp cake  the  language  ofCanaan,  and  fweare  to  the  L  ord 
 hofics.  And  they  fay  if  the  Egyptians  muft  fweare  in  the 
 iguagc  of  Canaan,  then  all  people  fhotrld  fweare  in 
 it  language,  and  they  account  all  other  languages  but 
 :  language  of  i^fododMth.  13.24.  andefpeciallythe 
 
 Latine, 
 
 *4? 
 
 How  the  icwes  fweare, 
 and  the  manner  ot  tneir 
 oathes» 
 
 They  will  Eceepe  no 
 oath  unJefle  they  fweare 
 upon  their  owns  T«r<t6* 
 
 How  Chtiftiansmake 
 the  Icwes  to  fweare, 
 
 (  Th«rewes will- not 
 !  fwe<ire  willingly  but  in 
 the  Hebrew  ten§  r, 
 
144  Λη  Expofition  of  the  MoraO  Law.  Qmxmm.i  .Lib.  i 
 
 Latine  tongue,  which  they  hate  above  all  others  but  oui 
 Lord  fan&ified  the  Latine  tongue  as  well  as  the  reft,upoi 
 thecrofle. 
 
 Theconclufionofthisis,  Thofewho  know  not  Iefu: 
 Chrift  the  angel  of  the  covenant^  whom  the  Lord  hatt 
 fut  hisnameiExod.ii.  aj,  will  never  fan&ifie  him  in  hi 
 attributes. 
 
 CHAP,  III. 
 
 What  great  finne  it  is  to  curfe  God. 
 
 Qommandement  III, 
 
 lob.  2 . 9 .  Then  faid  his  wife  unto  him,  dofl  thou  β  ill  re 
 tiine  thine  integrities  Curfe  God  and  dye. 
 
 T7T7E  may  learne  from  the  example  of  God  him 
 V    V  felfe  not  to  ufe  imprecations  and  curfes;  fc 
 when  the  holy  Ghoft  ufethanoath,  he  concealeth  tb 
 imprecation  and  expreffeth  it  by  \_ImLo~]Sinon,  as  Ρ  fa 
 89.35.  Once  have  I  fworne  by  my  holinejfe,  ifllyeup, 
 David,  that  is,  I  have  fworne  that  I  will  not  lye  uni 
 David.So  Pfol.  95.  n.  Vnto  whom  ifweare  in  my  wrah 
 if  they  enter  into  my  rest,  that  is,  I  have  fworne  that  the]| 
 ihall  never  enter  into  my  reft.  When  the  Lordpr 
 nounced  this  oath  negatively,  then  it  is  to  be  undei 
 flood  as  an  affirmation,  as  Ε  fay.  14.  24•  The  Lord: 
 hoaHs  hath  fworne,  ifnot^fo  it  β  all  come  to  paffe,  that  is, 
 ihall  certainely  comctopaifej  but  when  he  fetteth: 
 downe  affirmatively,  then  it  is  to  be  underftood  neg• 
 tively,  zsPfal.  95.  11.  If they  βαίί  enter  into  myretil 
 
 '  the 
 
 B*lr/atettUffk  God 
 
 and  dye, 
 
 isS  E3K  Si 
 
 non 
 
 God  when  he  fweareth 
 exprciftth  net  the  curfe• 
 
U  kit  great  fmne  it  is  to  curfe  God. 
 
 14? 
 
 that  is,  they  fhall  never  enter  into  my  reft. 
 
 WhcnGodfwearcthby  himfelfe  this  vvayes  cttmre- 
 ticent/a,  he  holdethbacke  the  curie:  becaufe  no  exgera- 
 :ionorcurfecan  fall  upon  him,  and  therefore  it  cannot 
 becxprcflcd  which  never  falleth  out,  neither  ihould  this 
 fort  of  ipcechbefupplicd,  asfomedoe  prophancly,#0/i 
 rroDcus,  or  inch. 
 
 Whether  arc  thefe  words,  Pfil.  no.  i,  The  Lord faid 
 into  my  L ord,  an  oath  or  a  fimple  aiTeveration  i 
 Although  the  wordfeemeto  be  fet  downe  fimply; 
 fet  ineffe&j  it  is  the  Lords  oath  here,  una  verba  ncjafla^ 
 >r  the  execration  are  concealed. 
 
 So  when  men  ufe  thefe  imprecations,  they  conceale 
 hecurfe,as<7o;.  14. 23.  If  1  take  from  a  thready  toafjoe 
 rf/^r/jiatlKbleffirgswefliouldexprdTe  them.  lam.q. 
 y.  Ye  ought  tefay^  7f  the  Lord  will^  we  fhall  liv?^  and  doe 
 his  or  that.  And  not  onely  religious  \Jibraham  fuppref- 
 "ththe  curie,  but  even  wicked  and  prophane  lezabel, 
 
 Shen  fhe  fwore  by  her  idoll  flic  concealed  the  curfe,  So 
 t  thegod^docto  mc^  and  more  alfo^  if  1  make  not  thylife^a* 
 )t  life  of  one  of  thefe  bpo  morrow.  1  King.  19.2.  And  not 
 >nely  idolaters,  but  the  devill  himfelfe  fupprcfieth  it, 
 \ob  1 . 1 1 .  if  he  curfe  thee  r;ot  to  t/.y  face. 
 
 They  expreffe  not  the  curfe  to  come  upon  them- 
 ?lves  but  upon  othcrs,as  Pharaoh  ineffe&expreiTcdthe 
 urfewhen  hefayd,£*A:^.io.to.  LcttheLordbefowith 
 I»,  as  Iwill  let  yougoc,  that  is,  I  pray  God  that  the 
 'lord  be  no  more  with  you,  thanIihallletyougoe,tHis 
 *as  an  imprecation  or  curfe  which  hewifhed  to  come 
 ?on  them^becaufe  he  puipofed  not  to  let  them  goe. 
 PfLi^i.  The  people  in  the  captivity  fceme  to  have 
 tf  pre  fled  the  curfe :  if  1  doe  not  remember  thee  Ο  lerufr- 
 wnjhen  let  my  tongue  cleave  to  the  roofe  of  my  mouth. 
 
 This  imprecation  was  not  exprefled  when  they  were 
 [toffingly  urged  by  the  Babylonians  to  fing,  but  after- 
 wards 
 
 Why  God  Iceepeth  up 
 the  execration  when  he 
 rvviaceth. 
 
 £*<fi. 
 
 Anfw% 
 
 \  .  hciuditjurt• 
 mentum, 
 
 The  devill  a  curied 
 creature,  yet  dare»  not 
 beboldcotxpreiTcthc 
 curfe. 
 
 Phardoh  exprefled  the 
 curie  which  he  willied 
 to  light  upon  the  lirae; 
 lices. 
 
 QbjeRi 
 
 Anfwl, 
 
1 46         -An  Expofition  of  the  Morall  Law.  Qommm.  3  .Lib. 
 
 wards,whenthepfalme  was  penned  in  remembrance  oi 
 their  mockery  5  as  if  they  ihould  fay,  the  Babylonians  de- 
 fired  ofus  fongsof  mirth  when  we  wereinfadneiTe;  but 
 we  had  rather  that  our  right  hand  had  driedup,  andoui 
 tongue  had  cleaved  to  the  roofe  of  our  mouthy  than  thai 
 we  had  pleafed  them  in  finging. 
 
 P/4/.7.4.///  have  done  thisjhen  let  my  enemy  purfue  m^ 
 life  lit  might  feeme  here  that  D^/'^expreiTeth  the  curfe 
 
 Dw/V/expreflcd  not  the  curfe  here,  but  defended  hi 
 innocency,  and  defired  to  be  freed  of  his  enemies,as  if  he 
 fhouldfay,IfIhavedone  thefe  things,  then  they  mighi 
 have  had  juft  caufe  to  purfue  me,but feeing  I  am  not  guil 
 ty  of  any  fuch  thing,but  rather  I  may  fay,  I  have  defer 
 ved  well  of  their  hands  $  therefore  1  defire  thee  Ο  Lore 
 that  thou  wouldft  free  me  from  them . 
 
 When  the  fcripture  fpeakethany  thing  which  might 
 feeme  to  im  pare  the  holy  name  of  God,  it  exprefTcthii 
 by  the  contrary  ,as  NabotbbatbbleffedGodfor  cur  fed  God 
 iKing.iiA^.  Solobi.g.  Sopfal.io.  avarus benedicit. 
 Targum,blafpbemat. 
 
 \\  hether  is  this  word  f <?£/£//£  here,to  be  taken  ironict\ 
 per  K^dntiphrafin,  or  per  Euphemifmum. 
 ι    That  which  is  fpoken  ironicc,  we  know  the  contrary! 
 meant  exgeflu  loqtientis^cr forma  fcrmonisjoy  the  gefturf 
 'of  the  fpeaker  and  the  form  of  the  fpeech,as  when  Chrill 
 laid  tohisdifciples,fleepe  henceforth;  but  that  which  if 
 fpoken  per  antipbrafin,  is  not  knowne  by  thegefturecf 
 the  fpeaker^but  by  the  words  themfelves  5  as  the  wh< 
 is  called  Kedefl)abRom£Kadafhlipwciificare}becauk 
 is  not  holy.  So  Deut.^i.g.ThonfhAlt  notfow  thy  vineyi 
 with  diverfe  feeds:  leaft  the  fruit  ofthy  feed  which  thou  hi 
 fownc^tnd  the  fruit  of  thy  vineyard  befwttificd^  that  is,  di 
 filed.  So  auri ficra fames jdeft^deteftanda,  fo  S,  Attorn 
 fire  is  called  facer  ignis. 
 
 But  Euphcmifwus  is,  when  wee  exprefTe  things  th; 
 
 a 
 
 7hdUwetd'\d  noters 
 preiTe  this  as  a  curfe,but 
 as  a  memorial  of  mocks 
 ry  of  the  heathen. 
 
 Objeft. 
 
 '%Anfirm 
 
 D^WexpreiTethnot 
 the  curfe,  but  defendeth 
 his  innocency. 
 
 The  Scripture  exprefs 
 feth  curficg  by  blesfing, 
 in  reverence  or  God, 
 
 Anfw. 
 How  co  kno  w  when  a 
 word  is  fpoken  troni:c 
 or  by  way  of  mocking. 
 
 |—}l!Hp  CHeretrixa 
 t#-|p  fisBifcfire 
 
 Euphemifntui  pti* 
 
We  mufl  not  curfe  the  creatures, 
 
 *47 
 
 arc  odious  by  good  and  holy  words;  and  as  the  fcrip- 
 ture  expreflerh  filthy  things  by  holy  words,  fo  it  expref- 
 fech  odious  things  by  holy  words,  and  this  the  fcrip- 
 turc  doth,  both  for  the  honour  of  God,  andtO  (hew  the 
 purity  and  holineiTe  that  is  in  the  fcriptures  themfelvcs, 
 as  here,  bleffc  Godanddie^ox  curfe  God,  So  ι  Sam.  14.  41. 
 Therefore  Saul  fit  J  unto  the  LordGodoflfrael^fbcw  who  is 
 innocent  fhzt'isjHho  is  guilty,  fo  the  Latines  call  Scelus 
 fiaculum. 
 
 The  conclufion  of  this  is,  let  us  learnc  to  fanftifie 
 God  in  our  hearts,  and  fpeake  reverently  of  him  with 
 ourtongucs  ;  mans  tongue  is  called  [cabhod^  ]  hisgUryy 
 Gcn.$9*6.  and  Ρ fal.\6. 9.  becaufe  it  fhould  bee  the  in- 
 ftrument  to  pfaifc  God,  and  fet  forth  his  glory ;  but 
 oftentimes  it  becommeth  a  weapon  of  unrighteoufnefle, 
 and  a  member  which  diflionoureth  God  tnoft ,  and 
 whereas  it  ihould  be  their  glory,  it  becomes  their  fkamey 
 Philif.3.19. 
 
 CHAP.    IIII, 
 
 That  men  fhould  not  curfe  the  creatures  of  God• 
 Commandement  III. 
 
 iSam.i.u.  YemountainesofGilf>$a,letthereben$  dewy 
 neither  let  there  bee  any  rainevfon  you,  nor  β  elds  of ojfe. 
 rings. 
 
 GOd  who  created  his  creatures  hath  onely  power  to 
 curfe  them,for  q$u  eft  l/gare  cujus  eftfolvere ;  it  is  his 
 part  to  bind  who  hath  power  to  loofe ;  God  curfeth  the 
 reafonable  creature  for  his  finne,  and  the  unrcafonablc 
 
 Μ  m  m  and 
 
 Conclufion, 
 
 God  kith  onely  power 
 to  curfe  the  creatures. 
 
CreatutesarecHrfed 
 fbriransfinne. 
 
 How  the  pkce  was  bars 
 
 r  rcnwbire  the  uncertain 
 
 njurchcrwas  commited. 
 
 148  Jn  Expofttion  of  the  Morall  Law*cotmnand.  3.Lib.  1. 
 
 and  fenfeleiTe  creatures  for  the  finne  of  man.  Ρ/*/.  1 07. 33, 
 He  tunuth  rivers  into  a  wilder  nejfe,  and  the  water  firings 
 into  dry  ground^  afcuitfull  land  into  barrenness  for  thcwic. 
 kedneffe  of  them  that  dwell  therein ^  and  God  curfed  the 
 figtree,  that  it  might  be  an  examplar  tothelewes.  Da. 
 vtd  curfed  the  mountaines  oiGilboa  to  be  barren,  becaufe 
 of  the  blood  that  was  ihed  there:  when  a  man  was  kil- 
 led under  the  law,  and  they  knew  not  who  killed  him, 
 the  Elders  of  the  next  Citty  were  commanded  to  take  a 
 heifer,  and  bring  it  into  a  rough  valley^  which  is  neither 
 eared  nor  fowne^  Deut.  21.4.  that  is,  which  ihould  be- 
 come rough  afterwards,  and  ihould  not  be  eaten  nor 
 fowne;  for  the  innocent  blood  that  was  ihed  there  pro- 
 cured this  barrenneiTe :  So  did  it  upon  the  mountaines 
 of  Gilboa, 
 
 We  muft  neither  curfethe  reafonabje,  nor  unreafo- 
 nable  creatures,  for  then  a  man  defireth  the  Lord  but 
 to  execute  his  finfull  paflion,  and  heemaketh  himfelfe 
 both  judge  and  party  here. 
 
 We  muft  not  curfe  the  reafonable  creatures.norufe  im- 
 precations againft  them;  becaufe  it  is  afearefull  fin.  We 
 have  an  example  of  this.  Pfal.  ι  c2.8.  [Bi  Nijhbagnu}  jm 
 rant  in  w^ that  is,  they  wiih  afl  evill  to  befall  me,  that  I 
 may  become  an  execration.  It  was  the  manner  of  the 
 Iewes  when  they  wiihed  any  good  thing  to  a  man,  they 
 made  choyce  of  fome  notable  good  perfon,  and  they  de-, 
 fired  that  the  perfon  to  whom  they  wiihed  well  might 
 be  likefuch  a  man,  or  fuch  a  woman.  As  Ruth  4. 11  .The 
 Lord  make  the  woman  that  is  come  into  thine  houfe  UkeRa- 
 thel  and  like  Lcah^which  two  did bui  Id  the  houfe  oflfrael. 
 
 So  when  they  curfed,  they  made  choyce  of  fome  vile 
 man  to  make  him  a  patterne,  as  it  were  of  the  curfe. 
 ler . 29.12.TheL ord make  thee  like Zedekiah^and like  o^- 
 haby  whom  the  King  of  Babylon  roltedin  the  fire*  So 
 the  woman,  that  was  guilty  of  adultery  was  a  curfe 
 
 amonglt 
 
 We  may  not  cm fe  the 
 reafonable  creatures. 
 
 Fir  -&e  jur4nf,yt0>fi*z 
 citon<ie  Htminemeojuc 
 r •ame»i'ty&'  exetratmis 
 formuUm9(tc  Atom*  c• 
 
 Τ  he  people  of  the  lewes 
 tjqoke  a  £oed  or  vile 
 per/bn  to  be  a  patterne 
 or-their  blefsing  or  curft 
 
We  mtfl  not  curfe  the  creatures. 
 
 '4? 
 
 We  may  not  curfe  die 
 fen  felcrte  creature*. 
 
 Not  to  curia  the  crea . 
 tures  aschey  have  rda: 
 tion  to  mat: . 
 
 amongft  the  people^  Num.  j.  27.  And  here  they  ufecur- 
 fing  againft  1><π//^  that  he  might  become  fo  miferable, 
 as  tobea  patterne  or  example  of  mifery,  fothat  all  men 
 might  fay  when  they  curfeds  The  Lord  make  thee  like 
 'David. 
 
 So  wee  may  not  curfe  the  unreafonable  or  fenfeleife 
 creatures,  becaufe  this  curfe  redoundeth  to  the  Lord 
 himfelfe;and*#£c*8>/;0  mocket-h  the  poor e^  reproachethlns 
 maker.  Prov.  17. 5.  fo  he  that  curieth  the  creatures,  in 
 effeft,  he  curfeth  the  creator  who  made  them. 
 
 So  to  curfe  the  creatures  as  they  have  relation  to  man, 
 isagreatfinne,  hee  that  wiihethevill  to  the  creatures, 
 wiihethevilltotheman  himfelfe;  the  Lord  forbiddeth 
 in  his  law  to  curfe  the  deafe  or  the  bltndey  Levit.  1 4 .  ι  ρ  «the 
 unreafonable  and  fenfeleife  creatures  are  deafe,  and 
 therefore  we  ihould  not  curfe  them;  and  if  the  Lord 
 would  open  the  mouth  of  thefe  creatures ,  and  make 
 themtofpeakeashedid^/^wjAifes  they  would  fay, 
 am  not  J  thy  horfe  or  ajfe,wky  dofi  thou  curfe  me  £ 
 
 Contrary  to  this curfing,  is  that  cuftome  which  was 
 ufed  amongft  the  people  of  God  u»  -bono  Let  not  this 
 befdHthee.Luc.iQ.i6•  So Davidbteftcd  Abigail.  iSam 
 25.32.5  lefed  be  the  Lord  who  hath  fent  thee  to  meete  me, 
 andblejfedbe  thy  advice  y  andblefcd  bethou.  SotobleiTe 
 raenintheirlawfull  callings.  PfaL  Y19.  8.  The  blefing 
 oft  he  Lord  be  upon  you.  So  Ruth.  a.  /{.Boaz,  came  from  Beth, 
 leem  and  fay  d  unto  the  reapers ,  the  Lord  be  mthyou^and 
 the)  anftveredhim^The  Lordblefe  thee. 
 
 The  Prophets  and  Apoftles  had  a  fingular  warrant  to 
 curfe  both  the  rcafonable  and  unreafonable  creatures, 
 as  Peter  fay  d  to  Simon  Magns^  Thy  money  pert Ih  pith  thee, 
 
 C/^#.8.20. 
 
 Firft-,  they  when  they  curfed,  had  the  gift  of  difcer- 
 ning  of  fpirits,  and  they  knew  who  werexeprobates,  and 
 againft  thefe  they  ufed  moil  fearefull  imprecations  of 
 
 Mmm  2  eternall 
 
 The  man  ner  how  the 
 people  of  God  blclTed 
 others  vfben  they  did 
 meete. 
 
 The  Prophet!  and  Aps!= 
 ftles  had  a  warrant  to 
 curfe. 
 
 The  Prophets  an  d  A  s 
 
 poilles  had  the  fpiric  of 
 difceming  when  they 
 curfedt 
 
150  Jn  Expofttion  of  the  Morall  Law.command.  3  .Li  b.  j  • 
 
 Thefearefnilcurfe 
 which  Data  pronouiv 
 
 ccdag 
 
 aiiift /><?#< 
 
 Otyft. 
 
 *Anf* 
 
 lereueUh  curfecl  inpak 
 fion. 
 
 1  cternall  damnations  againft  Doeg^AchitOphel^znd  Judas 
 I  that  Pfal.  1 09  *&omFerf.6.  to  the  end  is  a  terrible  impre- 
 cation, which  D  avid  ufed  againft  Doeg,  becaufehecau- 
 fedthePrieftstobe  flaine,  firft  againft  Doeg  himfelfe, 
 v.6yj.  then  againft  his  family,  */.  8,5?.  then  againft  his 
 name,honour  and  goods.•  /ζ/•ιι,  12, 13.  and  againft  his 
 eternal!  falvation.  14,1 5.  set  thou  α  wicked  mm  over  him^ 
 and let  Sat an fiand at  his  right  hand.  Set  thou  the  wicked 
 man  over  him,  theChaldeeParaphraft  paraphrafethit; 
 Set  thou  the  dcvill  ov$r  him,  who  is  the  father  of  wicked- 
 nefle,andS^#hetakethnotforanadverfary,  but  pro- 
 perly for  satan,  zsZacb.  3. ;.  And  becaufe  thefewere 
 caft-awayes  and  reprobates:  Judas  went  to  his  owveflace^ 
 υίίί.τ.ζϊ  .therefore  the  Lord  by  the  mouth  of  his  Ρ  ro- 
 phets,  denounced  thefe  terrible  imprecations  againft 
 them. 
 
 But  you  will  fay  that  the  Apoftles  themfelves  wifhed 
 fire  to  come  downe  from  heaven,  upon  the  Samaritans,  j 
 Z//i:.p.54.theyfpakehereinfinfull  paifion;  how  did  the 
 Prophets  then,and  Apoftles  curfe  without  finne  f 
 
 Ί  he  holy  Ghoft  as  yet  was  not  come  downe  upon  the 
 Apoftles,  and  they  were  not  direded  as  yet  immediate- 
 ly by  the  ho!y  fpirit  5  and  therefore  Chrift  reprooved 
 them,  lercmialu  as  a  Prophet  denounced  many  threat- 
 nings  againft  the  wicked  enemies  of  the  Church  $  yet 
 through  paffionand  perturbation,  not  as  a  Prophet,  hee 
 ufeth  many  finfull  imprecations/  icr.  2  o.  The  children  of 
 God  glory  in  their  tribulations.  Rom.  5 .  %.  but  Jeremy  fret- 
 ted iahis  tribulations:  Chrift  faith,  when  a  man-child  is 
 borne  into  the  world  there  is  joy  5  but  Jeremie  curfed  the 
 day  of  his  nativity  ..which  was  the  creature  of  God,  and 
 he  curfed  the  man  iil  ewife  that  brogh't  the  news^wheras 
 he.thatbrmgethgOodnewesihouldbe  bleffed,  where- 
 fore he  fpake  thefe  thirtgs  in  paffion,and  not  as  a  Prophet 
 ofGod. 
 
 The 
 
We  mufl  not  curfe  the  creatures^ 
 
 *5 
 
 The  Prophets  of  God  when  they  curfed,  they  had  an 
 eye  ftill  to  the  glory  of  God,  that  his  juftice  might  ap 
 pearc  in  the  puniihment  ofwickedmcn,and  the  Church 
 might  be  edified  by  their  puniihment.  PfiL  59.11.  Slay 
 
 them  not  Jut  my  people forget ^fcatter  them  and  bring  them 
 dotvne,  Ο  Lord  our  (hield. 
 
 Thirdly,  the  Prophets  ufed  thefe  imprecations  that 
 they  might  rindicate  their  miniftry.  Iff  be  a  man  of  God, 
 then  let pre  come  dorvne  from  heave  n^  and  con  fume  thee  and 
 thy  fifty ,  2  King.  1. 10. 
 
 Fourthly ,  they  ufed  thefe  imprecations  that  the 
 Church  might  be  kept  in  purity;  Mofes  was  themeekeft 
 man  in  the  earth,  yet  he  faith,  Smite  through  theleines  of 
 them  that  rijeagatnfthim^  and  of  the?n  that;  hate  him^  that 
 they  rife  not  again(l  him.  D  eut.  $  3. 11. 
 
 Laftly,  many  oftheircurfes  are  tobe  taken  rather  as 
 predictions  than  curies,  as  David;  cutfmgoFloabs  pofte- 
 rity ,  and  it  was  but  for  the  defiruclion^Theflefh^  that  the 
 fytnt  might  befavedin  the  day  of  the  Lord.  1  Cor,  j.y ,  So 
 /^«/delivered  Hymenem  and  Alexander  unto  Satat,  that 
 they  m  ght notlc.irneto bla/ph  me,  1  Tim.1.20. 
 
 What  ufc  ihould  the  Church  make  now  of  thefe  im- 
 precations ? 
 
 They  may  apply  them  againft  the  enemies  of  the 
 Church  in  general!,  but  not  in  particular. 
 
 Seeing  parcicular  men  may  not  curfe,  why  are  people 
 commanded ro curie  Miroz.  Iudg.  5.  2  ς. 
 
 This  cuifing  was  but  an  approbation  of  the  curfe  which 
 was  already  denounced  againft  Merez. 
 
 The  conclufion  of  this  is  let  us  bleiTe  and  not  curfe. 
 Rom.  12. 14;  Let  us  remember  what  tribes  flood  upon 
 mount  Ebal  to  curfe  the  people,  they  were  the  children 
 of  the  bond  woman,  for  the  moil•  part;  but  thofe  who 
 are  borne  of  the  free  woman  flood  upon  the  mount  Ge* 
 r^/wtobleffe,  tbey  who  curfe  aicbutthe  children  of 
 
 Mmm   3  the 
 
 When  the  Prophets  cur* 
 e  },  th  y  h  dan  eye  to 
 tie    lory  of  God)  and 
 tjoodofhis  Chufch. 
 
 The  Prophets  curies  ire 
 to  be  taken  for  predicti- 
 ons for  the  moft  part• 
 
 Qucfi. 
 
 Anfw, 
 
 gucfl. 
 Particular  men  may  not 
 curfe  now, 
 
 A*f». 
 How  the  people  curfed 
 
 Μ4Τ0ΚΛ 
 
IS*- 
 
 AnExpofitionoftbeMorattLaw,  command.  5.  Lib.  1 
 
 ι  the  bond  woman,  and  ihail  be  caft  out  of  the  inheri- 
 tanceyandlhall  not  inherit  with  the  free  womans  chil- 
 dren. 
 
 Pcr/RiicagTC3t|inne. 
 
 yvh  :psy  any 
 
 Spondc  prcfirve/uo  in 
 
 bonum. 
 
 CHAP.  V. 
 Of  Perjury. 
 
 Commandement*  I  IK: 
 
 Ezeh  \η\  1 6.  t^fs  1  live^  faith  the  Lord  God,  furelyin 
 the  place  where  the  King  dwUeth  that  made  him  Ktng  whofe 
 oath  he  de(pifedyand  whofc  covenant  he  buke\en>en  mth  him 
 in  the  midfi  ofBabylonfball  he  dye. 
 
 Τ  He  Lord  threatned  here  a  judgement  upon  Zede- 
 kiah^  becaufe  he  brake  his  oath  to  Nabuchadnczzer 
 who  made  him  king,  and  becaufe.  hee  brake  the  Lords 
 owne  oath,and  the  Lords  covenantee*.  17. 19.  there- 
 fore he  fhould  dye  in  the  midft  of  Babylon» 
 
 This  perjury  is  a  high  degree  of  takibg  of  the  name  of 
 Godinvainc;  for  when  a  man  promifeth  by  an  oath, 
 hee  layeth  both  Gods  verity  and  juftice  to  pledge^ 
 and  God,  as  it  were,  layeth  his  credit  in  pledge  for  him. 
 Daviddcfued  the  Lord  to  befurety  for  him.  Pfal.  1  ip. 
 1 2  2 .  Be  furcty  for  thy  fervant  for  good.  In  a  promiifory^ 
 oath  the  Lord  is  furety  for  a  man,  and  givethhis  word 
 for  him;  now  if  hee  breake  his  oath,  then  hee  breaketh 
 to  the  Lord,  and  maketh  his  name  to  bee  evill  fpoken 
 of* 
 
 Secondly,  when  man  fweareth,  he  bindeth  himfclfc 
 to  bring  forth  all  that  which  he  knoweth,  and  to  per- 
 forme  that  which  hee  promifed  5  and  therefore  the 
 
 oath 
 
OfPerjurie. 
 
 '?? 
 
 oath  is  called  vinculum  animA,  the  bond  of  the  foule. 
 Num.  30•  2.  Ifamanfvearetobindehisfoule  with  a  band. 
 Now  when  he  hath  no  care  to  performe  his  oath,  it 
 is  evident  that  there  is  neither  truth  nor  verity  in  the 
 minde. 
 
 Thirdly, thefe  three  goe  alwayes  together,  verity  in 
 anaflertory  oath,  fidelity  in  a  promiflbry  oath,  and  an 
 execration,  ifit  be  not  performed. 
 
 In  a  promiflbry  oath  there  is  double  verity,  firil  when 
 a  man  makcth  an  oath  and  is  minded  to  performe  it,  and 
 fecondly  when  he  performeth  it;  if  a  man  promife  a 
 great  thing  or  a  little,  and  is  minded  to  performe  nei- 
 ther of  thems  he  is  alyar  equally  in  both,  as  itisanaf- 
 fertoryoathj  fbraiHyes,confideredin  themfelves,  are 
 equr.ll,  and  none  of  them  is  greater  than  another  .•  the 
 lyarsof  ambidtthahya,  that  they  could  makcacamell 
 goethrough  a  needles  eye;  if  another  lyar  ihouldfay, 
 that  he  could  make  a  moufe  goe  through  aneedleseye, 
 the  one  is  not  a  greater  lye  than  the  other:  fo  if  one 
 (hoaldfweare  to  give  an  hundred  pound,  and  another 
 ihould  fweare  to  give  ten  pound,  but  yet  neither  of  them 
 are  minded  to  performe  this;  both  thefe  lyes  arealike, 
 as  they  are  affertory,  one  of  them  is  not  greater  than  the 
 other  j  but  if  ye  will  refpeil  the  performing  of  thefe  two, 
 the  performing  or  not  performing  of  them  are  not  alike; 
 for  if  a  man  withhold  an  hundreth  pound  which  hee  pro- 
 mifeth  to  give  to  a  poore  man,and  he  doth  not  performe 
 it;his  finne  is  greater  than  the  finne  of  him  who  promi- 
 feth  ten  pounds,and  withholds  it. 
 
 This  oath  muft  bee  in  truth,  juflice^and  judgement . 
 Ezek-  4•^.  When  juftice  and  judgement  arejoyned  to- 
 gether in  the  fcriptures,  then  juftice  is  commonly  under- 
 ftood  ef  civill  affaires,  and  judgement  of  criminal!. 
 PfiL  89. 14.  Juliice  and  judgement  are  the  habitation  of 
 thy  throne,  they  are  verba  forenfia.  2  Sam.  8.15.    Kyind 
 
 Μ  mm  4       David 
 
 Λη  ο  this  the  bond  of 
 the  fwilc• 
 
 Obtigitiexe  cb'igando 
 ammam  [nam. 
 
 A  double  verity  ma 
 1  pro  miiTori:  oath. 
 
 AlllyesionCderffdia 
 themfelves  are  alike• 
 
 Iufticeand  judgement 
 how  they  ire  taken. 
 
M4        4* 
 
 Expcfition  of  the  Moral!  Law .  command.  3 .  Li b.  ι 
 
 OfyB. 
 Αφ*. 
 
 When  a  man  ii bound 
 toperf  Jrrae  his  prom  £ 
 fory  oath. 
 
 Άΐ'β• 
 
 Anfw,. 
 Anoathnat  ratified  fey> 
 the  fupetiour,  or  whe  "v 
 itishinderancetoa 
 greater  good.is  not  ta 
 be  kept. 
 
 \  _ 
 
 Ό  avid  reigned  ever  all  Ifrael,  and  David  executed  judge- 
 ment and\ufiice  unto  all  htspeofle.  So  lam» 2.  l$.He  frail 
 have  judgement  without  mercy ,  rvkofnewethno  mercy  y  hcre< 
 it  is  taken  for  the  execution  of  judgement;  Now  when 
 the  Lord  commandeth  that  we  U  ould  fweare  tn  truth, 
 injuft/ce and  judgement,  fer.q.3.  it  is  meant  that  wee 
 ihould  teftific  the  truth  both  in  c  ivill  and  criminall  caufes. 
 V\  hen  Zedckiah  bad  given  his  hand  to  Nebuchadnezzar, 
 Ezck.  1 7. 18. 2nd  fworne  obedience  to  nim,and  brake  his 
 oath,  then  he  failed  in  juftice. 
 
 W  hether  is  a  man  alwayes  bound  to  performe  his  pro- 
 miiTory  oath  or  not  f 
 
 He  is  not  alwayes  hound  in  a  promiffory  oath  5  there 
 is  a  mutuall  promile  betwixt  a  man  and  a  woman  that 
 they  (hall  marry  together,  the- woman  breaketh  to  the 
 man,herethemanis  free  of  his  promiflbry  oath;  but  if 
 thcvebcnotreciprocatity  a  mutuall  dealing  in  the  fame 
 cafe,  then  the  bond  is  not  loofed.  Example.  -*obn  fwea- 
 reth  by  an  oath  to  give  Thomas  fo  much  money,  Thomas 
 againefwearethtohim  that  he  will  give  him  fo  many 
 oxen,but  not  for  the  money,  /^breaketh  to  Thomas, 
 and  giveth  him  not  the  money;  the  queftion  is  whether 
 Thomas  be  free  of  his  oath  in  promifing  him  the  oxen? 
 the  anfwereis,  heeisnot;  but  he  is  bound  to  give  the 
 oxen,  namjpccieadjpechm  non  admittitur  compenfatio  hie, 
 that  is,  lohn  did  not  promife  Thomas  the  money  for 
 oxen  but  in  another  refpeft. 
 
 Whether  was  Peter  bound  to  keepethis  oath  or  not? 
 Thou  ft  alt  never  tvafh  myfeetc,  lohn  13.8* 
 
 All  oathes  are  to  be  ratified  by  the  fuperior,  but 
 Chrift  his  fuperior  allowed  not  this  oath.  Secondly, 
 all  oathes  have  this  tacite  condition  annexed  to  them, 
 providing  that  they  hinder  not  a  greater  good;  Peters 
 oath  would  have  faindred  a  greater  good  here;  for  then 
 I  Chrift  couldnot  have  (hewed  them  apatterne  ofgteai 
 I  humility 
 
OftPerjnrie. 
 
 μ* 
 
 humility  to  vvafh  their  fectc. 
 
 Whether  may  an  oath  made  by  the  inferior,  with  the 
 confent  and  knowledge  of  the  fuperior,  be  loofed  againe 
 by  thefuperior. 
 
 Not,  the  Canonifts  give  an  example  of  this,  afchol- 
 ler  is  fworne  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 
 meane  time  commandeth  him  to  returne  homejif  he  had 
 contrafted  this  debt  for  his  ftudy,  he  had  a  tacite  confent 
 of  his  father,  when  he  put  him  tofchoole,for  all  nccefla- 
 riestoentertaine  him  at  fchoole,  andihe  father  by  his 
 owne  confent  is  fpoiled  of  his  authority ,  but  much  more 
 when  hegiveth  his  expreife  confent. 
 
 But  Abraham  might  free  his  fervant  ofthe  oath  which 
 he  had  made  him  to  fweare.  Gen.  24.  8*  //  the  women 
 will  not  be  willing  to  follow  thee  then  thoujhalt  be  free  oj  this 
 mine  oath. 
 
 Abraham  freeth  him  of  an  impoflibility,  but  there  is  no 
 impoflibilkyhere  betwixt  the  fuperior  and  the  inferior, 
 when  the  fuperior  loofeth  the  oath  of  the  inferior  in  that 
 which  he  may  performe. 
 
 \A  hen  an  oath  is  exaiiedofa  multitude,  whether  bin- 
 deth  it  every  one  in  the  common  wealth,  although  every 
 one  had  not  fworne  the  oath. 
 
 Theoath  reprefentative  bindethall  thepofterity,  as 
 wefecinthc GibeoKttcsi therefore  after  many  yearesthe 
 feven  fonnes  of  sWwere  hanged  for  the  breach  of  this- 
 reprefentative  oath.  %Sam.i\.<.  Although  particular- 
 ly every  one  of  them  had  not  fworne  the  oath.  When 
 SWtookeanoathof  the  people  that  they  ihould  eate 
 Gone  till  night,  ionathan  wasnot  prefcnt  when  the  oath 
 was  made,  1  Sam  14.  27.  yet  theoath  did  binde  them 
 all*  fo  the  Iewes  tooke  upon  them  and their  ftc  e  to  keepe 
 \heJayes  of  Pnrim>  Efib.g.  27.  Sx>  the  Ifraelites  were 
 
 bound 
 
 Anfr^ 
 
 Thefijpeiiour  raaynot 
 1  oofe  the  oath  of  the  ins 
 fcriour  which  he  hath 
 once  ratified. 
 
 ObjeU. 
 
 Anfwy 
 
 guefl. 
 
 Anfw, 
 
 A  η  oath  representative 
 biadeihthe  poiltrity* 
 
•1 
 
 fi*'Jf. 
 
 Anfotrl 
 
 Τ  I*  ftar  at«s  of  β  com* 
 mon- wealth,  how  they 
 biade• 
 
 |  I        ||  '     '  '  
 
 1 5  6  An  Eocpifition  of  the  Morall  Law  •  Command.  J .  Lib.  i 
 
 bound  to  cary  away  lofepbs  bones  out  of  Egypt,  which 
 theirfatherdidfweare.C?<r^37.2^.-SA:^.i3.i9.So  ina 
 reprefentative  oath  the  children  are  bound  to  keepe  that 
 in  f or  ma  (ρ  eczfica,  which  their  fathers  did  fweare. 
 
 When  a  fociety  or  incorporation  are  fworne  to  keep 
 the  lawes  in  the  city  wherein  they  live,  whether  are  the 
 perjured  if  they  breake  any  ofthetn  or  not  J 
 
 The  flat utes  of  the  common  wealth  whereunto  me; 
 ate  fworne  are  of  two  forts,  firft  fome  of  them  are  pr 
 pounded  with  the  condition  of  perjury  expreifed.  S 
 condly,fome  ofthem  are  but  conditionally  propounded, 
 having  the  punifhment  annexed  if  they  breake  them  s  he 
 who  breaketh  the  firft  fort,  where  there  isancxprefle 
 condition  of  perjury  added,  this  mart  is  perjured  $  But  if 
 he  breake  the  ftatutes  of  the  latter  fort  propounded  con- 
 ditionally under  fuch  a  punifhment,  he  is  free  of  perjury, 
 if  he  undergoe  the  punifhment,  becaufefuch  an  oath  ob- 
 liged to  obedience  or  punifhment,  and  the  law  bindeth 
 either  to  obedience  or  punilhment}  and  if  he  refufe  to  un- 
 dergoe the  puniihment,then  he  is  perjured. 
 
 Theconclufionofthis  is,to  fweare  rafhly  and  without 
 
 a  ca\i(cyisfrom  that  evill  one,  Mat.  5.37/  but  perjury  isa 
 
 higher  degree  from  the  evill  one,and  the  booke  of  Gods 
 
 1  curfe  efpecially  lightetfa  upon  his  houfe.  Zac^ .  as  we  fee 
 
 iaZedekiah  here. 
 
 Ctuclrf*»• 
 
 CHAP 
 
Of  Blafrbemie, 
 
 *5' 
 
 CHAP.  VI. 
 
 OfBlaftbemy. 
 
 Commandement  III 
 
 t  King.n.io.And jhe  fit  two  fonnes  of  Belial  before  him 
 to  bear e  witneffe  againjt  him^  faying,  thoudtdfl  bla(pkeme 
 God  andthe  King. 
 
 IN  blafphemy  let  us  confiderthefe things.  Firft,wherc 
 fore  it  is  called  blafphemy.  Secondly,  wherefore  the 
 lews  condemned  Chrift  asablafphemer.  Thirdly,what 
 ceremonies  they  ufed  when  they  heard  one  blaipheme. 
 Fourthly,the  judgments  which  have  befallen  thofe  who 
 have  blafphemed. 
 
 Firft,  wherefore  is  it  called  blafphemy,  itcommeth 
 from  the  Greeke  word  μή™  τννφή^ν  Udere  famam. 
 
 Sundry  people  do  expreiTe  one  and  the  felfefame  thing 
 diverfely.  Example, ι  King. i.io^He blafthcmed  God  and 
 'be  King.  The  Grcekes  commonly  expreiTe  this  phrafe 
 :his  wayes «rou^Hr,  as  luh.xg.  12.  Whofoever  maketh  him- 
 relfe  a  king^  fpeaketh  againlt  Cafar.  But  the  Hebrewes 
 tfhen  they  expreiTe  this  phrafe,  they  fay,  he  hath  blejfed 
 ^iv^•  and  the  Seventy^  following  the  Hebrewes  fay 
 **y&ra&**ih*heh*tk  tie  (fed  the  kwg^  and  the  Attickes 
 iter  the  Hebrews  expreiTe  it  otherwaies^^^r^acrM^ 
 ft  hath  fpoken  well  of  the  king  that  is,  he  hath  curfed  the 
 :ing,ano  this-k>c»if/£V  fignified  faxflM  ***  ?»#»>  to  blafphemey 
 vhich  word  is  appropriated  now  to  God,  when  his  holy 
 tame  is  blafphemed,andthisis  done  fundry  wayes. 
 
 Firft,  when  men  give  to  God  that  which  no  waiesbe^ 
 itteth  him,as  when  they  called  Chrift  a  drinker  of  wine^ 
 tiat.u.  19, 
 
 l• Secondly, 
 
 £λβί3?«?  ?;»>$«//•** 
 
 Sandry  people  «iprc/Τς 
 onephrafe  iiytv&fy. 
 
 &m\iyen\ 
 
 tl/AC^f//• 
 
 WfVUiri', 
 
 It  i« blafphemy  to  give 
 God  names  which  befit 
 hiaoRot» 
 
* 
 
 1^8 
 
 _ , ■  „ . » 
 
 /in  Expofitionof  the  Morall  Law»   Command.  \  •  Lib.i• | 
 
 They  blafpheme  when 
 they  fptakc  dtfdainfully 
 of  God. 
 
 Perforavit  nomtn. 
 
 How  they  condemned 
 Chiiftasablafphemer. 
 
 ?<DP  B»  fcHB 
 
 Secondly,thename  of  the  Lord  is  blafphemed,  when 
 they  maiitiouily  and  in  difdaine  fpeake  againft  the  Lord, 
 as  Fharoah  faid ;  Wbeis  the  Lor 'd  tbatlfaouldknow  him  i 
 £xod.].2.  fuchwastheblafphemyofthefonnc  of  the 
 lfraelit1fivtomm.Levit.t4.11.  He  blafphemed  the  name 
 oft  he  Lordy  in  the  originall  it  is,  he  pierced  the  name  of 
 the  Lord  s  fuch  was  the  blafphemy  of  the  Iewes  who 
 (aid,  that  chn/ldid  cafl  out  devils  through  Belzcbub  the 
 chiefe  of  the  devils.  Luck.w.u.  This  blafphemie  is  pro* 
 perly  called  the  finne  againft  the  holy  Ghoft  5  and  they 
 finne  fttf/,  intoto,  &  totaliter.  7V/,  that  is,  having  their 
 mindes  enlightned,  and  their  affedions  maiitiouily  fet, 
 they  rejeil  the  whole  knowne  truth  5  In  toto,  that  is, 
 they  finne  againft  the  whole  law,  and  caftthe  law  be- 
 hind them :  And  totaliter,  they  fall  away  finally  from 
 the  truth  5  Toblafpheme  this  wayes  is  a  moft  terrible 
 finne3for  it  pierceth  the  fide  of  God:  And  as  the  ftroakes 
 which  are  given  to  the  vitall  parts  are  deadly;  fo  to  blaf- 
 pheme  God,  of  whom  we  hold  our  life,  that  is  a  moft 
 fearefull  finne. 
 
 Secondly,why  they  condemned  Chrift  as  a  blafphe- 
 mer  Joh.ip.j.JVeehavealaw^  and  by  our  law  hee  ought 
 to  die,  becaufe  he  made  htmfelfe  the  Son  of  Gad.  The  law  is 
 fetdowne* Exod.22.Levit.i  ?.Deut.i$.thztu\Q  blafphe- 
 mqr  (hall  die  the  death ;  and  the  praotife  of  it,  Levit.  24. 
 Eut  the  Iewcs  did  mil- interpret  this  law-,  for  firft^  they 
 generally  hold  that  the  fonne  of  the  Jfraelitifi  woman 
 was  put  to  death,  becaufe  when  he  curled,  he  exprcifed 
 the  name  lehova^  andfo  Onkelos  the  Paraphraft  para- 
 phrafeth  it  J^ParaJh  cthjbema^  he  exprefTed  the  name  /r. 
 hova-y  the  Seventy  ivo-ouAn  *  o„  ,  hee  mmed  the  name 
 lehova.  In  this  fenfe  they  faid  not,  that  Chrtft  blafphe* 
 med)  but  they  fay,  hee  fhalJ  die  becaufe  he  made  himfelfe  the 
 ronneofcod.  I  ut  the  law  faith,  he  that  blafphemeth  the 
 name  of  G  od,  lhall  die  the  death :  Now  to  apply  this  to 
 
 hin 
 
OffBlajphemie. 
 
 ι?9 
 
 him  who  was  the  Son  of  God  and  gave  the  law,  was  the  \ 
 wrcfting  of  the  law,therefore  they  fay3  We  have  a  Lnv^  it 
 was  their  law ;  but  not  the  law  of  God. 
 
 Thirdly,  confider  the  ceremonies  which  they  ufed 
 when  they  heard  any  blafphcme  ,  they  were  two  efpe- 
 cially:  firir,they  put  their  fingers  in  their  cares  that  they 
 might  not  heare  the  blafphemy, «^7.7.5  7. andfecondly, 
 they  rcnttheircloathes. 
 
 How  could  they  rent  their  cloathes,  feeing  the  Lord 
 biddeththem  rent  the  heart  and  not  the  cloathes.  loel  2. 
 
 He  doth  not  forbid  them  fimply  to  rent  th^ir  cloathes, 
 but  rather  to  rent  their  heart  than  their  cloaths.  So  Thou 
 fhalt  becallcdlfraelandnot  Jacob. Gen. ti.^S.  that  is,  thou 
 fhalt  be  called  rather  I  frae  I  than  Jacob  .So  buy  wifdomcand 
 not gold.  ?rov.%.\o.  that  is,  rather  wifdome  than  gold. 
 If  hen  ye  make  a  great  fcajl^  bid  not  your  brethren,  but  the 
 poor c.Luc  14.12, 13.  that  is,  rather  the  poore  than  your 
 brethren. So,  hefentmenot  to  baptize,  but  toprcach.  ι  Cor. 
 1 .  j  7 .  that  is,  rather  to  preach  than  to  baptize. 
 
 They  rent  their  cloathes  when  the  king  died,as  David 
 and  his  men  rent  their  cloathes  for  the  death  of  Saul  and 
 Jonathan. 2  Sam.  1 . 1  /  ,τ  2.  and  for  burning  of  the  booke  of 
 the  law./er.3  6.23,24  and  when  thetcmple  was  deftroy- 
 ed,/<?r.4i.5.  and  fo  when  they  heard  the  name  of  God 
 bhfphemed.2  King.  19. 1. 
 
 They  rent  not  their  cloathes,  but  when  they  heard  an; 
 //r^Z/reblafpheme,  and  therefore  they  gather  that  Rah. 
 fikeh  was  an  apoftate  *  ew,becaufe  they  renttbeircloaths. 
 when  they  heard  him  blafpheme.  2  King,  τ  g  j. 
 
 They  rent  their  cloathes  when  one  died  who  was 
 neare  unto  them  in  blood.  Ce/;.  37.34.Zr.  13.45.and  aiJ 
 10.  the  Pried  is  forbidden  to  rent  his  cloathes  5  there- 
 fore they  gather  that  others  might  rent  their  cloathes 
 for  the  death  of  their  friends  or  kinfmen,  they  rent 
 
 the 
 
 The  ceremonies  which 
 they  lifod  when  they 
 heard  blafphemy# 
 
 guefl. 
 
 Anfw. 
 
 When  a^d  for  wham 
 they  rent  their  cloathes. 
 
ι6ο 
 
 How  they  rem  their 
 cioathes• 
 
 $£.#- 
 
 Anfw. 
 Sometimesnatienall, 
 ceremonial!,  and  moral! 
 commanded  to  the  # 
 iewei. 
 
 The  Judgement  oFGod 
 upon  blafphemers» 
 
 Conclusions 
 
 1      '         '  '"  I  I  ■     ■      ■ •,       ,  H  ,»  » 
 
 An  Expofition  oftbeMorallLaw.  Comman.$.  Lib.i  1 
 
 the  fore  part  of  their  cioathes  but  not  behinde,  or  the 
 fides,  or  beneath,  fave  the  high  Pricft,  he  rent  his 
 cioathes  beneath;  and  the  meafure  of  the  renting  was  an 
 hand  breadth,  and  this  was  onely  the  upper  garment. 
 
 What  is  the  reafonthat  men  rent  not  their  cioathes 
 now  for  griefe,  feeing  it  was  commanded  to  the  Iewes. 
 
 Some  things  were  commanded  to  them  as  nationall,  i 
 andfome  things  are  types,  and  fome  things  as  morally  I 
 thefe  things  which  were  nationall  doe  not  bind  us  now, 
 as  to  put  duft  upon  the  head  in  the  day  ofhumiliation, 
 togoein  fackcloth,  to  anoyntthe  face  and  fuch;  thofe 
 which  are  typicall  doe  notbinde  us,  but  onely  morall 
 precepts  doe  binde  us  as  to  rent  the  heart,&c. 
 
 Fourthly,  fee  the  judgements  of  God  that  have  come 
 upon  blafphemers;  as  upon  Julian  the  Apoftate,  who  dy- 
 ed cafting  up  his  blood  againft  the  heaven.  Vpon  Arritu^ 
 who  dyed  fcouring  out  his  guts;  upon  Olympus  an  Arrian 
 Bifhop,  who  denying  the  Trinity,  was  ftricken  with 
 three  thunderbolts  from  the  heaven ,  and  killed  in  a 
 bath. 
 
 Eccluf.i$.n.  There  is  a  word  that  if  cloathed  about  with 
 death  fiod grant  that  it  be  not  found  in  the  heritage  of  Jacobs 
 here  the  blafphemer  is  brought  in,  as  carried  to  the  place 
 of  execution  in  his  mourning  apparrellj  blafphemy  is 
 cloathed  with  death;  therefore  all  Chriftiansas  they 
 would  ihunne  etcrnall  death  and  be  cloathed  in  white,let 
 them  ihunne  this  blafphemie. 
 
 CHAP 
 
Togtoe  God  his  right  attributes. 
 
 161 
 
 CHAP.  VII. 
 
 To  give  Cod  his  right  titles  and  attributes' 
 
 Commandment   1 1 1. 
 
 2  King.  2.14.  κ^ίηά  he  tookc  the  mantle  of  Elijah  that 
 fell  from  him^  and  fmote  the  waters ,  and  faydjvhere  is  the 
 Lord  God  of  Elijah  Aphhti. 
 
 \?\J  Ε  havefpoken  of  the  negative  part  of  this  Com- 
 ▼  ▼  manderaent,thatweihouldnot  take  the  Name  of 
 Godinvaine.  Now  we  come  to  the  affirmative,  to  ufe 
 the  name  of  God  reverently  in  prayer,  in  fwearing,  and 
 vowing. 
 
 The  Lord,  when  he  appointed  his  Prophets;  ufed  fun- 
 dry  fignes  to  confirme  them;  hec  touched  Efaiahs  lips 
 with  a  cole  from  the  altar.  Ε  fay  6.6.  fo  he  touched  the 
 mouth  of  Jeremiah  cap.  χ.  p.  Then  the  Lordput  forth  his 
 hand  and  touched  my  mouth.  So  he  biddeth  Ezekiely  eate 
 the  booke,Ez,ek.  3 . 2  .fo  he  appointed  Elijha  by  cafting  the 
 mantle  of  Elijah  about  him.  1  King.  19•  19.  and' to  this 
 Chrift  alludethrZtfi*.  24.49.  But  tarry  ye  in  the  Citty  of 
 UrufMem  untillye  be  cloathed  with power  from  on  high. 
 
 Now  when -Elifha  was  cloathed  with  this  mantle  of  E- 
 Ijjah  he  flroke  the  waters  with  his  mantle,  as  he  fa w  his 
 mafter  doe  before;  and  the  waters  not  being  divided, 
 as  hee  faw  Elijah  divide  them  before  with  the  fame 
 mantle,  heecryeth  out,  where  is  the  Lord  God  of  Elijah 
 K^iphhu. 
 
 1  he  quoftion  is,  whether  this  word  Jphhu{ho\$a  be 
 joynedtp  the  words  going  before,  or  to  the  wordsfol- 
 lowing?  Some  joyne  it  to  the  words  following ,  and 
 
 readc 
 
 When  the  Lord  colled 
 bis  Prophets  bs  confirm 
 med  them  in  their  cal* 
 ling  by  fiyidry  Cgnci f 
 
 t/i/tu/oni 
 
•        ▼  •    *  - 
 
 Sic  legitur.  Vhi  eft 
 /clwva'Dcus  Ε Li)t 
 Aph  ku  ?  C7*  pcrcujftt 
 afjai. 
 
 Rpafoni  proving  Λ  at 
 Aphzhui*  a  proper 
 name  of  God• 
 
 \6t  An  ExpofitionoftkeMorallLaw.  Com m an. 3.  Lib. ij 
 
 read  it  this  wayes,^  himfelfefmote  the  waters, that  is,£//- 
 jab  hirrtfelfe,  but  the  words  fhould  be  joyned  with  the 
 words  going  before,  Where  is  the  Lord  God  of  Elijah  Aph* 
 hu.  For  they  are  diftinguithed  from  the  words  following 
 by  the  point  Pefikyznd  ^ph-btt,  are  joyned  together  by 
 the  Euphonicke  accent  Maccaph^vrhich  fheweth  them  to 
 be  but  one  word;  the  words  they  are  to  be  read  as  a  pray- 
 Qv^ElJha  calling  upon  the  God  of  Elijah  by  his  title  and 
 attribute  <^Aph-bu. 
 
 Now  that  this  is  one  of  Gods  attributes,  firft  it  is  pro- 
 ved ;  beczuktht  Severity  never  doe  translate  it. 
 
 Secondly,becaufe  ^iquilazna  Symmacbus  tranflate  it 
 here^j?/oi  which  fignifieth  the  hid  name  of  God,  and  f/« 
 is  often  times  joyned  to  the  proper  name  of  God  leh.va, 
 Lamen.LiS.SotothcnamePel^bupeltDaff.  8.Sotothe 
 ^Me^ias.Zach.g.g. 
 
 Thirdly,the  Chaldeeparaphraft  doth  not  tranflate  it, 
 but  paraphrafeth  itthis  wayes  5  Sufcipe  petitioner**  rneam 
 Dornine  Deus  Elijah  Aph-hu. 
 
 Fourthly,theIewes  at  this  day  in  the  beginning  oftheh 
 prayers,they  begin  their  invocations  thus,  tstph-hu,  qui 
 es  anteorbem  conditum^  accept  of  my  petition,  Ο  Lore 
 God  οι  Elijah  Aph-hu. Ajh-bu  that  was  before  the  work 
 was  made,and  Aph-hu  a  quo  conditus  efl  orbts,  Aph-hu  b) 
 whom  the  world  was  made. 
 
 Laftly,the  ancient  lew  A  brabaxie  ^commenting  upoi 
 this  place,  putteth/^i^for  Aph-hu  :  bythefe  reafon: 
 we  may  perceive  ,that  all  thofe  take  it  for  a  proper  nam< 
 of  God. 
 
 ItisafpeciallpartofGodsworfhip  toufe  his  names 
 titles  and  attributes  reverently,  now  if  this  his  nami 
 (bould  be  patted  by  and  ntgledted  were  not  this  a  takinj 
 of  the  name  of  God  in  vaine  ί 
 
 Soweeihould  ftudy  to  knjw  hisorher  names  wbicl 
 are  revealed  to  us,as  ika/f^sa  hhova  and  Shecina  Exod 
 
 29.4; 
 
 A  fpeciall  part  of  G  ods 
 worihip  t  ο  know  his 
 r.ames  ami  attribute! . 
 
Ofalafffulloath. 
 
 i6i 
 
 19.  45. and  /Λ***   power:  Luc.12.63•  &ttht  right  b*nd 
 tf  the  power,  and  many  fuch. 
 
 But  where  the  names  are  altogether  hid,  as  HuPeloni 
 Aim <tm contracted  Palmoni.Oaniel 8  thefe  we fhould  not 
 fcarch. 
 
 CHAP.  VIII. 
 
 Of  a  lawfutt  oath. 
 Commandement  III. 
 
 ler.  4.  3.  Thou  /halt  fa  ear  c  the  Lord  livethin  truth  ^ 
 judgement^  and  rjghteoufnejft. 
 
 FIrft  we  muft  fweare  by  the  Lord,  it  isaprincipall 
 part  of  hisworihip.  Efay.  ^.Beut.  13.  and  itisex- 
 preifed  fome  times  this  wayesj  qui  jurant  Laihova,  to  the 
 Lord,that  is Jiy  the  Lord,  Efay  2  9.18.  ζ  Chron.^.Zeph.Wy 
 We  muft  not  fweare  by  the  creatures,  for  they  cannot 
 beare  witneife  of  the  truth  and  falihood  of  the  heart. 
 
 But  the  children  of  God  feeme  to  have  fworne  by  the 
 creatures.  1  Sam.  25.  2  6.  tSistheLordliveth,  and  as  thy 
 fade  liveth. 
 
 The  firft  part  of  thefe  words  is  an  oath,  but  the  latter 
 part  containcth  an  aiTeveration  orobteftation  onely 
 conjoyned  with  the  oath;  for  although  we  may  not 
 fweare  by  the  creatures,  yet  when  we  fweare  direiHy 
 by  God,in  the  forme  of  the  oath  we  may  name  the  crea- 
 tures, and  prefent  them  before  G  od,  that  hee  would  take 
 vengeance  oHis,  if  we  lye  and  fweare  falfly.  ler  38.16. 
 Sothekingfaareto  Ieremiah,  fayingy  As  the  Lord  liveth 
 who  made  144  this  foule,  l  mil  not  put  thee  to  death-,  and  it 
 is  to  bee  obferved,  that  thefe  two  are  diftinguihed 
 
 Nnn  in 
 
 rnrvS 
 
 We  may  not  fweare 
 by  the  creatures. 
 
 Ofy&. 
 
 Attfwer, 
 When  we  fweare  dis 
 reftly  byGod,thecrea: 
 
 turcsmay  be  named. 
 
r-nn>  'Π 
 
 fivat  icheva. 
 
 Vwat  an'ima  tua 
 Π*  inform*. fid,  fig- 
 uifcat  vitamhabere  i* 
 
 pvclafe. 
 
 pajfive  fignificat  vi~ 
 t m habere  ab  al<o>  G? 
 nonafe* 
 
 *    Ύ  r  „   s  l  V  V 
 
 ViiatT>eu$  tuxi  0 
 Dan>&  vivatmos 
 
 Bcct-Jbcbu. 
 
 $2<β• 
 
 i(54  Λη  Expofition  oftbeMorallLaw,  Comman^.  Lib.i 
 
 in  the  Hebrew  phrafe  which  cannot  be  fo  diftinguiihed 
 in  another  language*  when  God  is  named  in  the  oath,it  is 
 Chai  ic/jcv.ijjut  when  the  creature  is  named  it  is  but  Che-, 
 the  firft  fignifieth  him  that  hath  life  inhimfelfe,  and  gi- 
 vethlifeto  others*  and  therefore  wee  ihould  fweare 
 onely  by  him,  the  fecond  fignifieth,  that  which  hath  life 
 of  another,  and  therefore  we  ihould  not  fweare  by  it. 
 
 When  the  Prophets  fpcakeof  idols  they  fay  both 
 chat  and  Cbeb  they  fay  Cbai^  becaufe  the  idolaters 
 thought  their  gods  to  be  living  gods;  and  cie,  becaufe 
 according  to  the  truth  it  felfe,  they  had  no  life  in  them,as 
 K^imos  8.14.  chid  clocha  dan,*ueche  derech  beer-fhabbangt 
 Thy  God  Ο  Dan  hveth^  and  the  manner  of  Beerjhebab  IL 
 veth. 
 
 Ifthe  name  of  the  Lord  be  not  called  on  either  expref- 
 ly,  or  underftood ,  it  is  not  an  oath . 
 
 When  one  faith  the  L  ord  knoweth  I  fpeake  the  truth, 
 whether  is  this  an  oath  or  not  ? 
 
 Thefe  words  may  be  confidered  two  wayes,  either 
 enunciative^  or  invocauve^  when  one  purpofeth  to  call 
 Godforawkneirc,ascW.  i.  20.  Before  God /  lye  not. So 
 when  Peter  faid,  thou  knowett  that  I  love  tbee^  I  oh.  21.15. 
 here  it  is  the  forme  of  an  oath*  becaufe  they  call  God 
 for  a  witn^ife  that  tley  fpeake  the  truth  in  his  prefencc: 
 but  if  it  be  fpoken  onely  by  way  of  enunciation,  (hewing 
 thattheyfpeakethetruth,thenitisnn  an  oath. 
 
 If  armn  fweareth  by  the  creatines, whether  is  he  bound 
 to  keepe  fuch  an  oath  or  not  ? 
 
 He  is  bound  to  keepe  the  oath,  elfe  he  ihould  com• 
 mit  a  double  iinne  firft  to  fweare  by  thoie  who  are  not 
 gods,  and  fecondly  becaufe  he  keepeth  not  his  oath*  he 
 is  bound  to  keepe  the  oath  to  the  Lord,  whoie  majefty 
 and  glory  ibineth  in  thefe  creatures,  but  if  he  ihould 
 fweare  fo  by  the  devill,  that  oath  obliged  him  not,  be- 
 caufe he  is  an  enemie  oppofite  to  God  altogether*  and 
 
 th< 
 
 When  a  fpeech  is  pros 
 nouncedby  way  ofes 
 nmciationi•:  is  not  aft 
 oith>but  when  it  is  pro- 
 nounced by  way  of  ins 
 vocation  itbecoinmeth 
 an  oath» 
 
 Anfa. 
 
 W.etheramanbe 
 bound  to  keepe  the  oath 
 which  hehatbfworne 
 by  the  creatures. 
 
Ofalato full  oath. 
 
 165 
 
 thcgoodncsof  Godisnotfeenc  in him,asin  other  crea-  χ 
 turcs. 
 
 Itit  be  faid  that  he  who  fweareth  by  the  creatures  a- 
 miffeforfwearethhimfelfe  s  then  he  who  fweareth  the 
 truth  by  the  creatures,he  fweareth  by  G  od:he  diihonou- 
 reth  God  when  he  fweareth  by  the  creatures  falfely, 
 therefore  he  honoureth  God  when  he  fweareth  by  the 
 creatures  truely. 
 
 Ί  his  will  not  follow,for  many  things  will  redound  to 
 the  honour  of  God  by  the  creatures,  and  yet  they  are  not 
 to  be  honoured  with  that  honour  which  is  due  to  God. 
 Example,  if  a  man  be  drunke  with  wine,  the  abufeofthe 
 creatures  redoundeth  to  the  diihonour  of  God,  but  when 
 we  ufe  the  creatures  moderately,  we  honour  God,  but 
 yet  we  give  not  divine  woi (hip  to  the  creature,  ejr  mulu 
 fufficiunt  adcontumeUamDct  qua  non  fufficiunt  ad  cult um 
 Dei,  many  things  doe  diihonour  God  which  are  not  fit 
 meanesto  worihip  him. 
 
 He  that  fweareth  muft  fweare  by  the  Lord,  we  muft 
 not  fweare  then  by  the  name  of  idols.  Exod.13, 1 3. 1  will 
 not  remember  their  gods ,fo  Pfiil.io.l  will  not  take  the  name 
 of  their  gods  in  my  mouth.  They  that  fweare  by  the  finne  of 
 Samaria  andfayythy  God  Ο  Dan  liveth,  and  the  manner  of 
 Becrfl)tba  Iweth.Amos  8.  ϊ  4-the  manner  ofBcerfieba^ that 
 is,the  formes  and  rites  ofthe  worfbipping  in  Becrjheba^s 
 the  ChaldeeParaphraft  paraphrafeth  it. 
 
 One  may  take  an  oatfi  of  anidolater  as  lacob  tooke  an 
 oath  oiLaban  when  he  fwore  by  his  falfe  gods.  Gen. 3 1 . 
 
 53- 
 
 But  a  man  may  feeme  this  way  to  be  guilty  of  idolatry, 
 
 for  now  he  giveth  the  idolater  occafion  to  lweareby  his 
 
 j  idols,and  if  it  be  not  law  full  to  fell  an  idoll  to  an  idolater, 
 
 '  forthenthouftrengtheneft  him  in  hisidolatry,how  then 
 
 is  rt  law  full  to  take  an  oath  of  an  idolater  ί 
 
 If  a  Chriftian  ihould  compcll  an  idolater  to  fweare  by 
 
 Nnn  2  his 
 
 ObyS. 
 
 Anfwer, 
 
 Albeit  the  fweaung  by 
 £he  creatures  faifely 
 difhonoureth  God  jet 
 it  doth  not  honour  him 
 to  fweare  by  them.truly. 
 
 We  muft  not  fweare  by 
 idols» 
 
 The  manner  of  Beer* 
 )&r*4Whar» 
 
 Ob)ett. 
 
 jinftv. 
 
Amanmuftnotcaufe 
 an  tdolatcj  tofweare 
 by  hisideUL 
 
 WIi en  we  may  uie  an os 
 
 thcr  mans  finne for  out 
 I  good. 
 
 1 6  6         J  η  Expo/mon  of  the  Morall  Law.command.  3  ftLi  b.  1  • 
 
 hisidoll,then  he  were  guilty  of  his  idolatry.  Iofh.  23.7. 
 Neither  make  mention  of the  name  of  their  idols ,  nor  can fe 
 them  to  frveare  by  them.  He  who  felleth  an  idoll  to  an 
 idolater,  is  guiltie  of  his  idolatry,  as  he  who  putteth  a 
 fword  in  a  mad  mans  hand  is  the  caufe  why  he  murde- 
 reth;  but  he  who  accidentally  onely  is  an  occafion  to  a- 
 nother  mans  finne,  thefinneis  not  his,  but  the  perfonsl 
 who  committeth  its  we  may  ufe  the  finner  lawfully  to 
 our  good,  when  that  which  we  aske  of  him,  if  he  pleafe, 
 he  may  doe  it  without  fin^it  is  fin  then  to  him,  becaufe  he 
 doth  it  not  rightly  jbut  it  is  no  finne  to  thee  becaufe  thou 
 askedftofhim  a  thing  lawfully  and  therefore  thoudoft 
 not  communicate  with  him  in  his  finne.  Example,  a  man 
 commeth  to  borrow  money  of  an  Vfurer,  the  Vfurerif 
 he  pleafe  might  lend  the  money  freely  without  Vfury; 
 therefore  the  borrower  may  fafely  borrow  money;  al- 
 beit he  feeke  fo  much  for  the  loane  of  his  money :  So  a 
 Ch  rift  ian  may  take  an  oath  of  an  idolater,  why?  becaufe 
 the  idolater  if  he  pleafed  might  fweare  to  him  by  the 
 true  God ^now  when  the  idolater  fweareth  to  him  by  a 
 fafegocj,  thcChriftian  partaketh  not  with  him  in  his 
 idolatry, but  feeketh  onely  to  fecure  himfelfe,  and  this 
 he  fceketh  by  fwearing,  but  not  by  fwearing  by  the  falfe 
 god :  but  if  a  man  ihould  come  to  feeke  helpe  of  a  witch, 
 this  were  altogether  unlawfully  for  a  witch  cannot  be  in 
 a  covenant  with  the  devill,  but  ihe  muftfinne$  therefore 
 a  man  cannet  feeke  helpe  of  her. 
 
 W  hether  is  the  idolater  more  bound  when  hefwea* 
 reth  by  his  falfe  god,thcn  when  he  promifeth  by  his  Am- 
 ple promife  i- 
 
 The  oath  in  it  felfe  is  no  more  than  a  fimple  promife, 
 for  it  cannot  be  an  oath,  nifi prima  Veritas  aiducrtur  in 
 teltem  unleife  the  firft  verity  be  brought  in  witnefle* 
 who  is  God  hisnfelfe:  but  yet  if  yee  will  refpe<3  the 
 cvill  enformed  confciencc,  who  takeththis  idol  to 
 
 be 
 
 1 
 
 I  Why  a  Chrifthn  was 
 ,  ktth  the  idolater  ί wear e 
 by  his  sioli. 
 
 $™β• 
 
 Η  )\v  thecath  which 
 an  idolater  hath  made 
 by  his  ι  doll  doth  binde 
 
 him. 
 
Of  Into  full oatbes. 
 
 i67 
 
 be  a  true  God,  then  the  idolater  is  more  bound  by  his 
 oath  then  by  his  fimple  promife;  becaufe  all  Divines 
 agree  in  this,  that  an  erring  confeience  bindeth  a  man 
 thathcfhalldoe  nothing  againft  it.  Rom. 14.  14.  Ifhee 
 \udge  a  thing  to  be  uncle  ane  to  him,  it  is  uncle  Ane,  and  if  he 
 judge  a  thing  to  bee  holy  to  him,  it  is  holy  ;  the  errone- 
 ous confeience  of  the  idolater  doth  not  change  the  nature 
 of  the  thing?but  onely  to  himfelfe  who  thinketh  fo  of  his 
 idoll;  but  not  to  him  who  thinketh  otherwayes  of  the 
 idoll. 
 
 Whether  is  it  a  greater  finne  to  fweare  by  the  true  God 
 falfely,  or  to  fweare  by  the  falfc  god  truely  t 
 
 Itis  a  greater  firine  tofweare  by  the  true  God  falfely, 
 for  then  he  finneth  againft  the  firft  Commandementjbut 
 when  he  fweareth  by  a  falfe  god  truely,hc  finneth  againft 
 the  third  Commandementi  when  hee  fweareth  by  the 
 true  God  falfely,  it  dirc&Iy  overthrowes  all  internall 
 confidence  and  worftiip  of  Godj  but  when  hee  fweareth 
 by  a  falfe  god  truely,  hee  overthroweth  the  externall 
 meanes  of  Gods  worfliip,  to  wit5  fwearing  by  him. 
 
 The  conditions  of  an  oath  are  thefe.•  firft,  itmuft  bee 
 in  verity,  ail  men  naturally  arelyar s.  Rom.  3.4.  There- 
 fore God  hath  found  out  an  oathtofecure  men  the  bet- 
 ter.//*£.  6-  17.  God  fweareth  himfelfe,  to  fecure  men, 
 forGoavtdlingto  fi)ew  unto  the  heires  of  promt fc  more  a• 
 iundantly  theimmutabil  ty  of  his  councell,  cenfirmetbit  by 
 'an  oath,  that  is3  by  tw$  tmmutable  things,  by  which  it  was 
 impofsiblefer  Gcdto  lye, we  might  have  a  ftrongconfolation. 
 It  is  unpoffible  that  God  can  Iye,yetto  helpe  our  infide- 
 lity he  addcth  an  oath^men  truft  more  to  an  oath  than  to  a 
 fimple  promife :  for  many  men  will  lye,but  will  be  loath 
 toforfwearetherofelves;  and  an  aft  of  religion  bindeth 
 more  than  a  fimple  promife;  and  when  God  fweareth, 
 he  layeth  two  bands  upon  himfelf5firft  that  he  lye  not/e- 
 condly,thatheforfwearenot;the  Apoftlecalleth  Gods 
 
 Nnn  3  pro- 
 
 Anfw. 
 
 A  greater  (Into  fweare 
 bythotrue  God  falfely, 
 
 than  by  a  falfe  god  ttu* 
 
 The  firft  condition  of 
 an  oath, 
 
 Why  the  Lord  himfelfe 
 fwcreth. 
 
^ 1  « 
 
 68  4 η  Expofition  of  the  Morall  Law.command.  j  ,Li  b. 
 
 Why  God  will  have 
 tuanto  fwearetohis 
 
 neighbour,  - 
 
 r  Metsphyficd. 
 C  Thcob£tcs* 
 
 /LtbrcefoMwIty, 
 
 A>T  Jaeefold  faifenood* 
 
 An  oath  mull  be  In 
 judgement. 
 
 1 
 
 An  oath  is  not  fiaiply 
 
 reared  ot  a  man  as 
 thtolrg  ς«11  venues  are. 
 
 promife  and  his  oath,  wo  immutable  things,  Heb.6.i%. 
 men  are  naturally  lyars,  therefore  as  God  fweareth  to 
 fecure  man,  fo  he  will  have  man  to  fweare  to  man  to  fe- 
 cure  his  neighbour;  and  man  knowing  that  God  is  both 
 the  witneife,  and  the  Iudge,  this  fecureth  him. 
 
 The  oath  muft  be  in  veritie,  there  is  an  agreement  be- 
 twixt the  minde  and  the  matter,  and  this  is  metapbjfica 
 wnta^thefecondis  adaquatio  linguA&rei,  an  agree- 
 ment betwixt  the  tongue  and  the  matter,  and  this  is  logi- 
 ca  verit a*  $  and  the  third  is,  when  there  is,  aatquatio  rei, 
 Itngua  &  concepw^  when  the  matter, the  tongue,  and  the 
 minde;and  that  is,  thcologtcavcritas. 
 
 Wherf  there  is  an  agreement  betwixt  the  tongue  and 
 the  matter,  this  is  a  materiall  truth:  when 'there  is  an  a- 
 greement  betwixt  the  minde  and  the  tongue, this  is  a  for. 
 mall  truth,  when  there  is  an  agreement  betwixt  the  mind 
 the  matter,and  the  tongue,thisis  botha  material  and  for- 
 mall  truth:  S  ο  when  there  is  a  difagreement  betwixt  the 
 matter  and  the  tongue,  this  is  a  materiall  falfe  oath•  Se- 
 condly, when  there  is  a  difagreement  betwixt  the  minde 
 and  the  tongue,  this  is  a  formall  falie  oath;but  when  the 
 mind  the  matter  &  the  tongue  differ,then  it  is  both  a  ma- 
 teriall and  formall  falfe  oath.  Efay.  59.  13.  Conceiving 
 and  uttering  fremthe  heart  words  offalfhood* 
 
 Injan  affertory  oath,  k  is  moft  requifite  that  the  verity 
 of  the  mind  and  the  matter  goe  together  j  but  in  a  pro- 
 miiforyoath,  it  is  moft  neceifary  that  the  heart  and 
 the  tongue  goe  together. 
 
 The  fecond  condition  of  an  oath  is  that  it  be  in  )udge- 
 ment^  that  it  be  not  araflioath.  Levit.  5. 1.  and  this  is 
 a&u*  prudent/*  YjonjuflitiAy  it  is  an  a&of  prudencie  and 
 notot  juftice.  It  is  not  enough  to  know,  that  is  a  truth 
 which  he  fweareth,  and  that  it  be  a  matter  of  weighty 
 but  alfo  whether  he  may  bebelecved  without  an  oath. 
 
 An  oath  isaot  (imply  required  of  a  man,  as  humility 5 
 
 and 
 
Ofalatofulloatk. 
 
 169 
 
 and  prayer, and  fuchjbut  onely  neceflary  as  repentance 
 is  after  a  mans fall :  if  man  had  ftood  in  innocency,therc 
 had  beene  no  ufe  of  chefe  oaths,  they  are  onely  then  ne- 
 ceflary as  letting  of  blood  is  neceflary  to  the  body, 
 which  ihould  be  advifedly  and  fparingly  done,  to  ufe  it 
 ordinarily  is  dangerous. 
 
 When  a  man  fweareth  raihly,  here  judgement  is  re- 
 squired  to  know  whether  he  ihould  keepe  fuch  an  oath  or 
 not.  Dw/Wfwore  raihly  that  he  would  kill  Natal,  and 
 yet  he  was  better  advifed,  and  with  judgement  retrea- 
 tedhisoath.  iSam.i^.  The  reft  ofthe  tribes  fwore  that 
 they  would  give  none  of  their  laughters  to  the  tribe  of 
 ££/2J<w;«,  yet  they  gave  them  the  daughters  of  the  men 
 of  latcjh  G//^iafterwards  being  better  advifed  j  and  be- 
 caufe  the  daughters  ofthe  men  of  Jabefk  Gilead  were  too 
 few  for  them,  they  bad  them  goe  to  the  feaft  of  Shiloah 
 where  the  maides  came  forth  to  daunce  in  the  vineyards, 
 andtheretotakethemwives,/^.ii.2i• 
 
 The  ihird  property  of  an  oath  is,  that  it  bee  in  juftice, 
 that  is  to  fay,  when  hee  is  called  upon  inneceffity  to 
 fvveare:  it  is  not  enough  that  he  fwcare  the  truth,  and 
 thathefweare  advifedly  with  judgement;  butalfohee 
 muft  be  called  to  fweare,  and  it  muftbelayd  upon  him 
 byaludge:  Chrift  faith,  when  the  Comforter  will  come, 
 be  will  reprove  the  world  of finne, and  of ψϊί  ice, and  ofjudg- 
 ment,ioh.i6.8.  of  finne  ;thzx.\sy  of  infidelity  oppofite 
 to  verity.  of  judgement,  that  is,  of  raih  judgement  con- 
 cerning others,  when  they  take  upon  them  judicium  li- 
 lertatis  and  have  not  judicium  potefiatU,  that  is,  when 
 they  judge  having  no  calling  to  judge :  Thirdly,  he  Will 
 reprove  the  world  #/j«#Wibecaulemanis  an  unequal! 
 judge,  taking  that  to  himfelfe  which  is  onely  due  to 
 God^now  when  the  Comforter  came1,  he  reduced  finne 
 into  verity,  raih  judgement  into  true  judgement,  and 
 this  unequaUjuittceto  right  juftice,  anfwerabk  tothefe 
 I Nnn  4  three 
 
 Whether  a  man  may 
 keepe  the  oath  that  it 
 made  raihly. 
 
 The  tribes  repented 
 them  ofthe  raft  oath 
 made  concerning  Btm 
 
 The  thirdtondition  of 
 
 an  oath. 
 
 HewthenoIyGhoft 
 convinceth  the  world 
 of  finne  /uftice,  and 
 iitdgement. 
 
 {lihrutit. 
 Pittfatit. 
 
HowtlieCIialdecins 
 terpret  •/*»«•». 
 
 Whf  theCturcb  afeth 
 prayers, 
 
 An  Expofition  oftheMoraBLcft.  Comman.  3 9  Lib. 
 
 three  which  are  required  in  an  oath,  and  when  an  oath 
 wanteth  any  of  thefe  three,  then  it  is  *™  ri ^  from  the 
 eviilone.LMat^.zj. 
 
 Of  the  word  ΑΜΕ  ?£,  whether  it  he  an 
 affcveration  or  an  eath9 
 
 IT  is  commonly  taken  for  an  aifeveration,but  it  is  not  a 
 fimple  aifeveration,  but  an  oath  $  for  Chrift  calleth 
 himfelfe  into  witneffe,  who  is  ^Amen.  Revel  3.14.  and 
 EloheAmen.  Β  fay  56. 10.  Thefe  two  are  equivalent  in 
 the  old  teftament,  as  I  live,  faith  the  Lord,  and  in 
 the  new  teftament,  ^h  ^h  *iy*>  ΰμί?,  loh.  ι  ^  1  .Therefore 
 when  the  Lord  faith,  I  live,  and  faith,  ^4  men,  it  is  all 
 one.  The  Chaldees  foy^Kim  Ana,  ]  conftans  (jrfirmus  ego, 
 for  Gods  truth  is  his  life,and  his  life  is  his  truths  and  it  is 
 all  one  when  he  affirmeth  a  thing  by  himfelfe,  and  by  his 
 Amen. 
 
 Amen,Amen,l fay  untoyou;the  Chaldees  would  tranflate 
 it,Ifrveare,lfwearcunto  youiwe  read  ncverthat  any  of  the 
 Prophets  or  Apoftles  uied  this  word  <sAmen,  in  an  oath, 
 but onely  God,or his fonnelefus  Chrift:  becaufe  they 
 cannot  fweare  by  therafelvcSj'having  the  Lord  to  fweare 
 by,  who  is  greater  than  themfelves.     I 
 
 And  the  Church  ufeth  this  word  in  the  end  of  her 
 prayers,  ^cm  j?^:becaufe  all  the  promifes  in  God  are  yea 
 andamenin chrifi.z  C0r.i.2o.thereforefheisperfwaded 
 that  the  Lord  will  grant  her  petitions  $  and  it  is  better 
 tranfiatcd,/^  it  £,than,  fo  let  it  be ;  it  is  not  only  a  wilh  or 
 a  defire  of  a  thing  to  be  fo,  but  alio  an  aflfurance  that  the 
 thing  isgranted. 
 
 The IewesintfaeT*/»^ made  threeforts  of  unlaw- 
 ful Λ0**#  $  the  firft  was  ^lethomah^upUum,  when  one 
 faithyf^^andundcrftandethnottowhat,  as  children; 
 
 the 
 
 Three  ftrfapf^a  jn 
 the  Talmud* 
 
Of  a  Itfto full  oath. 
 
 4**« 
 
 the  fecond  is  \_hatufhah^raptum^  when  one  faith  K^imen 
 before  prayer  be  ended  5  and  the  third  is,  [Ketupbah,^ 
 fectum,  that  is,  when  one  by  turnes  divideth  his  thoughts 
 betwixt  God  and  the  world,  now  he  prayeth,  now  his 
 minde  runneth  after  his  worldly  bufineife  $  then  he  pray- 
 eth againe,  and fohisminde  runneth  after  the  world  a- 
 gaine. 
 
 Vejuramento  coaBa. 
 
 IFamanbetakenbytheeves,  and  they  make  him  to 
 fweare  to  doe  fuch  and  fuch  things,  whether  is  hee 
 bound  to  keepethis  oath  or  not  i 
 
 He  is  bound  to  keepe  this  oath,  if  it  be  in  malts  fcen&jn 
 evils ofpuniihmentonely,P/^/.i  5.4.  although  it  be  to 
 his  owne  hurt}  but  if  it  be  fin  in  it  felfe,he  is  hot  bound  to 
 keepe  it. 
 
 But  hee  is  enforced  to  this  oath,  therefore  hee  is  not 
 bound  to  keepe  it. 
 
 The  will  of  man  cannot  {imply  bee  compelled,  for 
 when  a  man  doth  a  thing  for  feare  of  greater  evill,  he  is 
 not  judged  to  doe  it  unwillingly  jfor  although  at  the  firf}, 
 itwouldfeemetobcagainft  hiswil,yetthe  fcare  of grea- 
 ter evill maketh  him  to  be  willing;  and  in  this  aotionof 
 redeeming  himfelfe  from  theeves,  three  things  are  to  be 
 confidered :  firft,the  action  of  him  that  fwearethjfecond- 
 ly,he  who  compelleth  him  to  fweate ;  thirdly,  the  mat- 
 ter which  he  fweareth. 
 
 Firft  we  confider  the  aftion  of  him  who  fweareth,  the 
 a&ion  is  good,  beeaufe  redimit  vcxAtionemfnam^  he  hath 
 redeemed  hisgriefe  and  torment,  and  nature  teacheth  a 
 man  to  redeem  his  liberty  5  and  if  it  be  an  a&ion  of  mercy 
 to  redeem  another  from  the  hands  of  thieves$much  more 
 is  it  an  aotion  of  mercy  for  a  man  to  redceme  himfelf ;  but 
 if  we  confider  the  oath  upon  thethieves  part,  who  maketh 
 
 the 
 
 171 
 
 ns^n 
 
 Anfi». 
 
 *Anfwt 
 
 ObjeU. 
 The  will  of  man  cannot 
 fee  compelled. 
 
 whether  a  roan  is  bound 
 to  perfbrmehi?  oath 
 madetoth«YC$, 
 
 I 
 
17* 
 
 An  Exfofition  oftbeMorallLaw.  Comman.f.  Lib.i 
 
 A  matus  obliged  toper 
 forme  hieoith  to  the 
 theeveiinthecourtof 
 
 the  captive  to  fweare,  then  it  is  altogether  unlawfull. 
 Thirdly,the  matter  rnuft  beconfidered  which  they  make 
 him  to  fweare,if  the  matter  be  onely  loffe  of  his  goods, 
 thenhe  is  to  keepe  his  oath.  Pfal.ij.q.  but  if  the  matter 
 oftheoathbefininitfelfe;  then  he  is  not  to  keepe  it. 
 Againe,we  muftdiftinguiih  betwixt  the  court  ofcon- 
 I  fcience  and  the  courts  of  menjthe  oath  madetotheeves  is 
 corfcience^k  nctin    notvalidc  in  the  courts  of  men,  becaufe  he  was  enforced 
 to  it.  If  a  man  to  fupply  his  neceffity  borrow  money  from 
 anufurerjhereisa  neceffity  $  but  no  externall  neceffity 
 compelling  him  by  force;  therefore  he  is  bound  herein 
 the  courts  of  men  to  kcepe  his  promife;  but  when  the 
 thiefe  compcllethhim,this neceffity  bindeth  him  not  in 
 the  courts  of  men,  qma  cfl vis major,  but  In  the  court  of 
 conference  he  is  bound  to  keepe  his  oath>although  there 
 be  externall  compulfion• 
 
 Dejuramento  incauto. 
 
 ι 
 
 Wfeethertmtnfc 
 %cuna  to  keepe  the  oath 
 which  he  hath  fworne, 
 being  deceived  through 
 ignorance* 
 
 ds  Re^iy%c4p*7.feS,  10. 
 
 The  conditions  of  peace 
 thac  was  oiicre4  to  the 
 ^nations* 
 
 AMantakethanoath  of  another  ignorantly,  and  the 
 fwearerfweareth  deceitfully  unto  him  5  yet  if  the 
 Lord  who  is  the  principal  contraiter  allow  or  command 
 the  thing  which  he  fweareth,the  oath  is  not  null,akhogh 
 he  that  is  the  fecond  contra&er  be  deceived,  as  wee  fee 
 in  the  example  of  the  Gibeonites-,  lefbua  was  deceived  by 
 them  when  they  made  an  oarh  to  him  deceitfully ;  yet 
 the  oath  abode  firme  and  fure,and  obliged  the  pofterity, 
 becaufe  the  Lord  God  himfelfe  was  the  principall  con- 
 trailer. 
 
 The  Lord  commanded  when  they  came  neare  any 
 titty  tofightagainftit,  firft,  that  they  ihould  receive 
 the  fcaven  precepts  οι  Noah ;  fecondly ,  that  they  ihould 
 become  tributaries  9  and  thirdly,  that  they  ihould  be- 
 come fervantstothelewes :  but  the  Lord  excepted  (till 
 xhtMoabita^  Ammonites,  that  no  peace  ihould  be  of- 
 fered 
 
OfalaTtifulhatb. 
 
 *n 
 
 Three  ι 
 them  in  shoii 
 
 1710 
 
 fered  to  them ,  and  notwithftanding  that  lojkua  had  offe- 
 red peace  to  the  feaven  nations,  yet  they  contemned  the 
 peace,  becaufe  the  Lord  had  hardened  their  hearts  and 
 wastodeftroythem. 
 
 AndtheHebrewesfay,  when  the  meifenger  did  of- 
 fer peace  to  them,  they  had  three  things  in  commiflion 
 to  them.  Firft,  flight  qui  vult ;  fecondly,  dtJUt  fe  qui 
 vult  $and  thirdly,  fugnet  qui  vult :  and  they  fay, that  the 
 ^ergafites  of  all  the  feaven  nations  accepted  of  the  con- 
 ditions of  peace,  therefore  they  are  not  reckoned  a- 
 mongfttherefl:.D^i.2O.2  7./^.p.i.theC?^<?^/wwho 
 were  of  the  Η ivites^  at  the  firft  refufed  the  conditions  of 
 peace  with  the  reft  y  but  feeing  the  reft  miferably  put  ta 
 thefword,  by  deceit  they  entred  in  conditions  of  peace 
 with  lojhua:htrz  the  oath  which  lojhua  made  with  them, 
 did  bindc  him  $  becaufe  it  was  according  to  the  inten- 
 tion of  the  law-giver,  &  error  ferfona  non  irritat  con* 
 trattum. 
 
 The  conclafionof  this  is.  Seeing  God  is  both  the 
 judgeandthewitneifeinan  oath,  wee  ihould  not  call, 
 him  to  witneife  in  an  untruth  $  neither  fweare  falfely, 
 Lett  the  booke  of  Gods  curfe  tight  upon  the  houft  ofthefmA. 
 rer.Zach.e. 
 
 Conclufiaiff 
 
 CHAP 
 
jy'pttrCe  reading*  οι  this 
 plate.  £*?Λ  i7,iu. 
 
 rvD3 
 
 Tijibeft  reading  of  it. 
 
 sAllnfion, 
 
 When  tbey  fwere  they 
 laid  their  hands  upon 
 fome  t  olcaqne  tiling. 
 
 174  Jn  Expofitien  of  the  Moral!  Lam.  Qomman.  3  .Lib.  I 
 
 1  CHAP,  IX. 
 
 Ofthegefiures  Tbhicb  tbey  ufed  in  /wearing• 
 
 Commandement   III. 
 
 Exod.17.16.  κ^ίηά  Mofcs  built  an  altar,  and  called  it 
 lehovaNifii,  for  he  faith ',  becaufe  the  Lord  hath  fworne 
 that  he  will  have  war  re  with  Amaleck  from  generation  to 
 generation. 
 
 T"  His  place  is  diverfly  read,  fome  read  it  thus,  He  fit 
 uf  a  trochee  ofviffory,  and  called  the  name  thereof  Ie- 
 hova  Nifsi,  or  the  Lordis  my  banner;  and  he  faid,  becaufe 
 the  hand  of  the  Lord  was  againfl  Amaleck,  in  abfcondito  Itu 
 na  that  is,  when  the  moone  is  in  the  conjunction  with 
 the  fun,  which  is  the  Iaft  day  of  the  moneth;  fo  Prov.  7. 
 20,  Here  they  makethatto  be  one  word,  whichfliould 
 be  two,  Cefiah,  forces  jah. 
 
 Others  readeit  thus,  zAndhe  faid;  becaufe  the  hand  ef 
 Amaleck  was  againfl  the  throne  of  the  Lord,  therefore  there 
 fiould  be  rvarrc  from  generation  to  generation. 
 
 But  the  beft  reading  is,  And  he  faid  becaufe  the  hand  was 
 uponthethroneofthe  Lord,  thebattellof  the  Lord fhillbe  I 
 against  Amaleck  from  generation  to  generation,  that  is, 
 the  Lord  laying  his  hand  upon  his  throne,  hath  fworne  / 
 that  there  (hall  be  a  perpetuall  warrc  with  Amaleck.  Here  I 
 is  an  allufion  to  the  forme  which  they  ufed  in  fwearing,  I 
 to  lay  on  their  hand  upon  fome  folemne  thing  when  J 
 they  fworesas^^/j^wfervant  put  his  hand  under  his  Λ 
 maftersthigh.  So  they  ufed  to  fweare  at  the  altar,  jl 
 King.  8.  \.  if  the  oath  come  before  thine  altar  in  this 
 hoiife.  So  they  ufed  to  lay  their  hands  upon  the  altar, 
 
 hence 
 
Ofthegeflures  which  theyuftdinjwearing. 
 
 *75 
 
 hence  came  that  phrafe  t  anger  ear  μ  :  now  the  Lord  fpea-  \ 
 king  after  the  manner  of  men  here,  is  faid  to  lay  his  hand 
 upon  bis  throne,  that  is,to  fwearc  by  himfelfc/or  he  hath 
 no  greater  to  five  are  by.Heb.  6. 
 
 This  ceremony  infwearingisexpreiTedfome  times  by  j  (we^gi 
 laying  on  the  hand,and  fometimes  by  lifting  up  the  hands 
 when  the  hand  is  holdcnuptothe  hcaven,iti£afigneof 
 fwearing.  Gen.  14.  24.  fo  Ε  fay  ?  .η.  To  lift  up  is  taken  for 
 fwearing;  but  vibrwe  manum^  eft  habitus  fercuticntis. 
 Ezek.3$.j.to  ibake  the  hand  to  and  fro,is  a  forme  of  him 
 that  ftacketh  PfaUo  6-  Efaj  11.15  .and  fometimes  to  lift  up 
 thehand^  isa figneof helpe,  andfavour,  asmenputthe 
 hand  to  helpe  them  that  are  weak c.Pfal  1 0.33.  &fome- 
 timesit  is-thegefturc  ofhimthat  pray eth. Efay  49.22. 
 
 Markethe  goodneife  of  God  who  beareth  fo  much 
 with  mans  infirmity ;  firft  he  promifeth  unto  him,  then 
 hecaffirmeth  unto  him,  thenheefweareth  to  him,  and 
 thenheexprelfeththe  oath  by  the  geftures,  and  man- 
 ners of  men,for  a  mans  greater  aflurance  ;  and  laft  he  fet- 
 teth  his  feale  to  confirme  all  in  the  facrament  5  and  here 
 we  have  great  caufe  to  bee  humbled  for  our  infidelity, 
 and  to  magnific  the  mercy  of  God  who  condefcendeth 
 fofarreuntous,  to  the  end,  wecihouldnotbefaithlefle 
 but  faithfull.  Bee  that  helavcth  not  God  maketh  htm  a 
 lyar^  becaufe  hebeleeveth  not  the  record  that  God  gave  of 
 hisfonne.  1  loh.^io.  Hcthatbeleeves  not  Gods  record 
 maketh  him  a  lyar,  but  much  more  doth  hce  make  him 
 alyarwhobeleevethnot  his  oath,  and  his  fealed  pro- 
 mife. 
 
 The  Lord  fweareth laying  his  hand  upon  his  throne, 
 therefore  to  lay  their  hand  upon  the  holy  fcriptures 
 when  they  fweare,  isathinglawfull:  for  they  doe  not 
 fweare  by  the  fcriptures,  but  they  ufe  that  figne  toaffe& 
 them  more  in  their  oath.  So  Abrahams  fervant  laid  his 
 hand  under  his  mafters  thigh,  and  they  fwore  befide 
 
 the 
 
 Ceremonies  ufed  in 
 
 Vibrate  mmum,  ($*  tes 
 
 Go<3  fweareth  to  us 
 bea  jng  with  our  infir- 
 mities. 
 
 Lawful!  to  fweare  lay: 
 ingrhe  hand  upon  the 
 Scripture». 
 
1  ■  ■  ■  *       •   •    '   "        •'   ~         '      ■'  ■  '        ■'■     -        ■    - 
 
 ι  ή6         Jn  Expofition  of  the  Morall  Law.command.  yJLi  b. 
 
 The  accomptiihroent  of 
 this  oath  againft  *4μ*λ 
 
 Some  good  people  of 
 other  nat'ons  but  none 
 good  came  otAtnAlukf• 
 
 sAlltifioni 
 
 I. 
 
 the  altar,  or  laying  their  hand  upon  the  altar. 
 
 The  accompliihment  of  this  oath  againft  *Amalcck  is 
 perpetuall  warre,for  the  rooting  out  of  the  ^Amalekttcy. 
 we  read  how  angry  the  Lord  was  with  Saul  for  fparing 
 of  them,  ι  Sam.  15.  n.  and  how  the  Hagagites,  as  Ha. 
 man  and  his  pofterity  were  rooted  out.  Efih.g.  which 
 was  the  etfe&ofthiscurfe:  and  many  of  them  fled  to 
 Macedonia ,  and  changed  their  names  5  ( therefore  the 
 Seventy  in  Eflher  tranflate  an  Hagagite,  a  ^Macedonian)  fo 
 their  name  was  rooted  out  under  heaven. 
 
 The  curfe  was  fo  upon  the  Ksimalekitcs,  that  none  pro- 
 ved good  of  them;  but  ye  ihall  finde  fome  good  men  and 
 women  of  the  pofterity  of  other  curfed  nations,  as  of  the 
 pofterity  of  Ham,  Ebedmelechxht  blackcmore.  Ier.  38. 
 y.o(Efau,Iob :  ohhe  Cananites^Rahab:  ofthc  Hittftes> 
 Vri\ah:  of  the  lebnfitesy4rauna :  of  the  CMoabites^Ruth: 
 of  the  Fhilifiims^uicCherethiteS)  the  Pelethites,  and  the 
 Gittites^and  pf  the  Hivites  came  the  Gibeonites  or  Net  hi• 
 nims  :but  none  came  ofthe  curfed  pofterity  of  the  Ama* 
 kitties,  becaufe  the  Lord  Commanded  them  to  be  made 
 cherem  execrable. 
 
 Theconclufionof  this  is,  as  wee  fhould  reverently 
 fweare  when  we  take  the  name  of  God  in  our  mouthes^fo 
 we  ihould  ufe  reverent  geftures  in  fwearing. 
 
 CHAP, 
 
OfVowes* 
 
 *7 
 
 Wiueavovyis. 
 
 Wbatisluffkientto 
 make  a  vovyt 
 
 CHAP,  X. 
 
 Of  FoVes. 
 
 Qomnwidement  III, 
 
 Pfal.j6.i\.Fow  and  pay  unto  the Lordy  our  God^&c. 
 
 A  Vow  is  a  promifc  deliberately  made  to  God,  of 
 fome  good  things  to  be  performed,  if  it  be  not  dif- 
 annulledbythefuperior.JD^i.  23.  23.  Exitum  labiorum 
 fervabisfhax.  is3thou  (halt  performe  thy  vowes. 
 
 Inthisp;^w//?adefireisnotfufiicientto  make  a  vow, 
 neither  is  the  purpofe  or  intention  fufficient  to  make  it, 
 unleffe  he  who  voweth  have  a  minde  to  oblige  himfelfe, 
 it  fufficeth  to  make  a  vow,  if  he  hath  refolved  in  his  mind 
 although  he  Ifeth  neither  fpoken  it  by  word  or  writ. 
 
 Secondly,  it  is  faid  deliberately  made^  forapromifeina 
 fudden  paflion,  without  due  confideration,  maketh  not  a 
 vowjhow  great  this  deliberation  (hold  be,the  G  lop  faith 
 ludte  um  quodfufficit  jdobl'gandum  diabolo^fufftcit  ad  ob- 
 it gA<  dam  Ό  α?,  that  fame  refpeot  which  fufficeth  to  bind 
 amantothcdevillj  fufficeth  alfo  to  bind  a  mantoGodj 
 but  this  is  a  falfe  ground,  for  any  fudden  or  hafty  motion 
 bindeth a mantothedevill,  butthere muft  beafull  refo- 
 lution  or  a  full  confent  tobinde  a  man  by  his  vow. 
 
 Thirdly,it  is  {na^of fome  good  thing ;  to  exclude  things 
 that  are  evill  in  themfelves ;  for  a  man  may  not  vow  that 
 whichisfinneinitfelfe,  asthofe  whovowedthat  they 
 would, neither  eate  nor  drinke  until!  they  had  killed  Paul. 
 
 tAtt.Z    .12. 
 
 There  are  fome  vowes  demalorjr  ad  malum  5  fomc  de 
 bono  male, ond  fome  de  bono  bene :  that  which  is  de  malo 
 
 & 
 
 In  €Λ»οη>  mutter,  q**A 
 haht(tm'Ucm.z6* 
 
 A  man  muft  not-vow 
 that  which  is  firm  q  in  it 
 
 ftlfe. 
 
 Three  forti  of yovv«i. 
 
What  things  we  may 
 not  vow» 
 
 Things  that  hinder  a 
 greater  good» 
 
 Things  that  ate  not  in 
 our  power» 
 
 Things  abfolutelynes 
 cellar  y» 
 
 We  may  nor  vow 
 trifles* 
 
 Voweernuft  have  the 
 content  of  the  fuporior. 
 
 178  An  Expofition  of  the  MoratlLau>.  Comman.f .  Lib.  1 
 
 &  ad  maluntyboth  ofevill,and  for  an  cvillend,  (hould  not 
 be  kept  s  Secondly,that  which  is  debono  male,  as  if  a  man 
 {hould  vow  to  givealmes,  that  he  may  be  feene  of  men  -> 
 heihouldgivehisalmes,  but  leave  the  end :  amankee- 
 pcthaconcubine,  he  voweth  that  that  day  thatlhebea- 
 reth  him  afonne,  he  will  give  fo  much  to  the  Church^he 
 fhouldgivethat  which  he  voweth,  to  the  Church,  but 
 leave  his  concubine.  And  third  ly,^  bono  bene,  and  thefe 
 vowes  he  is  bound  to  performe. 
 
 A  man  may  not  vow  that  whi<^i  hindereth  a  greater 
 good  5  Peter  vowed  that  Chrift  ihoalcf  never  waflihis 
 feete,this  vow  would  have  l]jndred  a  greater  good,  and 
 therefore  it  i\  ould  not  be  kdjft. 
 
 So  he  may  not  vow  thatSvhich  is  not  in  his  power : 
 Example,  a  man  that  is  married  may  not  jow  abftinence 
 from  his  wife,nor.the  wpman  from  her  husbandjthe  rea  - 
 fon  is,  becaufe  theman%atb  not  power  over  bis  body, but  the 
 wife  ^neit  her  hath  the  woman  power  over  her  owne  body,  but 
 the  husband:  iCor.'j.^.  but  yet  the  man  dfcy  vow  other 
 things  with  out  the  confent  of  the  wife,  becaufe  he  is  her 
 head,fo.  he  may  not  vow  that  which  is  abfolutely  necef- 
 iary,as  to  vow  he  will  die :  fo  he  may  not  vow  a  trifle,  as 
 to  lift  a  ftraw. 
 
 If  it  be  not  dt [annulled  by  the  confent  ofthefufcriour.  Su- 
 periors are  God  in  the  higheft  degree ;  husbands  to  their 
 wives,parents  to  their  child  ren,mafters  to  their  fervants, 
 &c.  in  the  lower  degree.  If  the  confent  of  the  fupcrior  be 
 not  to  the  vow,then  it  is  nul.  A  man  voweth  things  which 
 arefrecorindifilrcntto  him  ;to.marry  or  not  to  marry  is 
 a  thing  in  it  felfe  indifferent,  yet  it  is  not  (imply  free  to 
 thee^and  if  thou  vow  fuch  a  vow  and  have  not  the  Lords 
 confent  in  it,  who  is  thy  fuperior ;  then  thy  vow  is  null  : 
 thou  haft  his  confent  when  he  giveth  thee  the  gift  ofcon- 
 tinency,that  thou  canft  live  without  marriage,  but  to  all 
 hegiveth  notthisgift.  Mat.ig.x  2. 
 
 Whether1 
 
 Who  are  our  fiaperiors, 
 
 Whenwe^avethe 
 Lores  confent  in  our 
 vowes» 
 
Of  roves. 
 
 Whether  may  a  man  vow  that  which  he  is  bound  to 
 performe  by  the  law. 
 
 he  may  vow  that  which  he  is  already  bound  to  per- 
 formed neither  doth  this  derogateany  thing  from  the 
 law  of  God,  as  though  his  vow  were  iiure  than  Gods 
 law  by  which  heis  obliged  alreaHyTjie  doth  onely  this 
 tohelpehisowne  infirmity  and  weakencfle.•  there  are 
 fome  things  which  are  not  commanded  in  the  law  to  us, 
 and  they  are  both  materially  and  formally  left  free  to  us, 
 and fuch things  we  may  vow:  there  are  other  things 
 which  are  commanded  by  the  law,  which  are  not  alto- 
 geth.  r  voluntary,  and  left  free  to  us,  if  a  man  make  a  vow 
 of  fucha  thing,  it  is  a  materiall  vow  onely,  but  nota 
 (formall  vow.  Example*  ι  Sam.  i.  n.  When  Hwna 
 vowed  that  (V,e  would  dedicate  her  foncie  to  the  Lord, 
 this  was  the  materiall  part  of  her  vow,  ihe  was  bound 
 to  this,  becaufe  he  was  a  Levites  fonne.  Num.  1.3.  4. 
 but  befidesthis,  ihe  vowed  him  to  bQd.Naz>ariteuntQthc 
 Lcrdy  this  was  the  voluntary  and  formall  part  of  the 
 vow.  So  lacebwzs  bound  by  the  law  of  the  Lord  to 
 have  God  for  this  God,  yet  he  voweth,  if  theLordweuld 
 bring  him  backe  agatnejrom  tJM  efopotamia  fafely^  then  the 
 LoYdfoouldbchisGod.uen.iZ.  21.  this  was  the  formall 
 part  of  his  vow.  So  Dav/d,  Pfal.ng.io6.  I  havefwomc 
 andwillferformcit^  that  I  Will  keefc  thy  rtvhteQUi ;  judge- 
 ments: Davidwas  bound  to  keepe  the  Lords  judge- 
 ments, yet  becaufe  he  was  fo  ready  to  fall,  he  addcth 
 this  oath  to  ftrengthen  himfelfe,  anduT^naBTc  him  for 
 the  keeping  of  the  Commandements. 
 
 Ltvit.  ϊ-].  16.  No  man  might  vow  that  which  was 
 the  firft  borne:  for  that  was  the  Lords  already;  there- 
 fore it  may  feeme  that  a  man  may  not  vow  to  binde  hiiru 
 felfe  anew  againe,  becaufe  he  hath  bound  himfelfe  alrea- 
 dy in  baptifme. 
 
 The  firft  borne  of  the  beafts  were  fo  the  Lords,  that 
 
 __■  Ο  ο  ο  they 
 
 179 
 
 Themjtem.q..JiJ§.'$  $, 
 
 How  a  man  may  vow 
 tha:  which  he  is  bound 
 to  doe  ahead/, 
 
 Thematcriallfartof 
 the  vow  is  commanded 
 by  th.  Lord,  but  the 
 formall  part  isvoluntas 
 rie  to  us# 
 
 Why  we  fhould  vow 
 that  which  wee*: re 
 bound  to  perfonne. 
 
 St&fl. 
 
 Anfe\ 
 
ι  δ  ο  An  Expofition  of  the  MoraB  Ldto.  Comman.  3 ,  Lib. 
 
 The  difference  betwixt 
 the  dedication  of  the 
 lirft  borne  of  beafts  and 
 man. 
 
 The  difference  betvyixt 
 the  vowes  undi  r  the 
 Law  and  under  the 
 GofpelL 
 
 Objefty 
 
 Anfw. 
 The  holy  Ghoft  ex* 
 prefleth  the  eftate  of  the 
 Church  under  the  new 
 Teftament  by  legall 
 terras*  ο&ϋςίάί*;• 
 
 Quefi. 
 
 Anfw, 
 What  thingia  man  nay 
 j  vovv  tinder  the  GoipeJ» 
 
 The  condition  sofa 
 vow  under  the ,  GofpcJ, 
 
 I  they  could  not  be  dedicated  or  vowed  over  againe:  a 
 beaft  when  it  is  given  to  God,it  is  not  liberumagens  ,to  fal 
 from  the  dedication  againe,  it  is  merepaffive  in  the  de- 
 dication: but  man  after  that  he  is  dedicate  to  God  in 
 baptifme,  he  is  a  creature  that  worketh  freely,  and  fin- 
 neth  often:  therefore  he  may  vow.  anew  againe  to  ftreng- 
 then  himfelfe  that  he  fall  no  more. 
 
 Wee  muft  put  a  difference  betwixt  the  lewifli  vowes 
 under  the  old  teftament,  and  our  vowes  under  the  gof- 
 pell :  under  the  law,  vowes  were  a  kinde  of  Gods  wor- 
 ihip $  but  now  they  are  not  a  part  of  Gods  wor  (Lip;  they 
 arenot/w/  cnltus+  now,  fedadcultum^  the  Church  of 
 Rome  take  them  ftillto  be  a  part  of  Gods  worihip. 
 
 The  Prophet  Efiy  faith,  [that  wee  ihall  vow  under  the 
 gofycl.Efiy  ip.  2  i.Tea  t hey  /ball vow  a  vow  unto  the  Lor d± 
 andyerformeit.  Then  it  may  feeme  that  our  vowes  a|*ea 
 part  of  Gods  worihip  now  under  the  gofpej,as  they  were 
 under  the  law. 
 
 W  hen  the  holy  ghoft  fpeaketh  in  the  old  teftament  of 
 theeftate  ofthe  Church  under  the  new, he  oftentimes  u- 
 feth  legall  termes  as  MaL$.$.  q.Hefiallf urifie  the  fonsof 
 Levitbat  they  may  offer  unto  the  Lord  an  offering  in  righ~ 
 teoufneffe^thenfhaUthe  offering  of  ludah  and  lerufalem  be 
 fleafant  unto  the  Lord)  as  in  the  daiesofold,  and  as  in  the 
 former yeares.  And  fo  by  vowes,the  Prophet  Efiy  meant, 
 the  fpirituall  worihip  which  wee  ihall  performe  to  the 
 Lord  under  the  gofpell. 
 Whether  may  a  man  vow  nowunder  the  gofpel  or  not? 
 
 He  may  vow  thofe  things,  quafint  r/eceffaria  propter  a* 
 liud^fed  libera  in  fey  that  is,  which  are  neceffary  for  fome 
 other  things3but  free  inthemfelves.Example,a  man  is  o- 
 vertaken  with  wine,  and  he  is  drunke  5  hevowethabfti- 
 nencefrom  wine,  this  vow  may  be  a  lawful  vow:  Firft, 
 if  he  reftraine  it  not  to  one  certaine  day :  Second  y,  that 
 he  put  no  part  of  holines  in  ixtfor  the  kingdomc  ofGodffan- 
 
 deth 
 
OfFotoes. 
 
 181 
 
 deth  not  in  rneate  anddrinkc.  torn.  14.  1 7.  Thirdly,  that  he 
 place  no  merit  in  it :  Fourthly,  that  it  take  not  away  his 
 Chriftian  liberty,  but  only  reftrainetheufe  of  this  liber. 
 ty  5  this  way  when  he  ufeth  his  vow,  he  maketh  it  a  fence 
 tothecommandements  of  God. 
 
 A  vow  is  a  ftraight  obligation  to  bind  us  to  God,marke  j 
 the  phrafeofthe  holy  ghoft.Pfal.1)  6.12  My  vowes  are  up-  \ 
 on  w^that  is,I  am  bound  to  doe  this :  the  Hebrewes  ufe  j 
 this  propofition,  Gnal^fuperfor  the  duties  which  we  are  \ 
 to  performe  to  any.  Super  nos  efi  tradere  eum  in  regis.  1  \ 
 Sam.  23.20.  this  duty  lieth  upon  us,  or  we  are  bound  to 
 doe  it,  fo  Nehem.  6.1  ο .  they  are  faid  detincri  votoy  to  be 
 holden  with  their  vow. 
 
 Whether  doth  a  vow  bindcus  more  ftri&Iy  than  an 
 oath•? 
 
 If  it  be  a  folemn  vow,and  an  oath  be  interpofed,which 
 \$thefondoftbefoule-NHm.$o.$.q*  Then  the  vowbin- 
 deth  more  then  the  oath  $  but  if  it  be  a  Ample  vow,  then 
 itbindethnotfoftridly  as  an  oath:  neceffity  loofetha 
 fimple  vow,but  neceffity  breaketh  not  a  mans  oath^ther- 
 fore  a  mans  oath  bindeth  him  more  ftraightly,  then  his 
 fimple  vow. 
 
 Neceffity  loofeth  a  fimple  vow,  the  Rechabites  vowed 
 that  they  fhould  never  lodge  in  houfes,but  in  tents  5  but 
 neceffity  compelled  them  to  breake  this  vow,  when  Ne- 
 buchadnezzar came  tobefiege  Jerufalem.Ier.25• 
 
 Whether  is  a  thing  better  done  with  a  vow,  or  with- 
 out a  vow  i 
 
 Thofe  things  which  God  hath  commanded  in  the 
 fcriptures  to  be  done,  when  a  vow  is  added  to  them  they 
 are  better  done  then  with  a  vow:But  thofe  things  which 
 I  God  hath  left  free  to  man,  and  hee  hath  not  a  certaine 
 j  calling  to  doe  them  ;  it  is  better  to  doe  them  without  a 
 !. vow :  when  thou  addeft  a  vow  to  the  thing  which  God 
 I  commanded  thee  to  doe,  then  thou  doeit  offer  both 
 I  Ο 00  2  the 
 
 Super  me.funt  vota  tua 
 0  *Dcm.  ^yhicnotat 
 officiiim^  id  eft,  tencor 
 per/blvere  vota  mea. 
 
 Anfe. 
 Whether  an  oath  or  a 
 vow  doth  binde  more 
 ftiictJjr. 
 
 NecesGty  breaketh  a 
 fimple  yow,but  not  at*.• 
 oath. 
 
 g*efl. 
 
 Jtnfi*. 
 
 What  things  are  better  • 
 done  with  a  voW|  and 
 what  not. 
 
,,.  sanfom  η- 
 
 ttikutionu  a  JO  v^? 
 
 pax; 
 
 182  An  Expofition  of  the  MoraU  LaT>>.  Comman.  3 .  Lib.  1 
 
 I  the  tree  and  the  fruit  to  the  Lord,  but  when  thou  vow* 
 !  eft  thefe  things  for  which  thou  haft  nocertaine  calling, 
 !  thou  doeft  not  offer  the  tree  to  the  Lord,  and  the  fruit  he 
 will  not  accept. 
 
 When  the  vow  is  vowed,  wemuft  ftudy  to  perforrae 
 it.  Shitlemisculcafacrificiumretributionis  afacrifice  of 
 thankefgiving,  becaufe  when  they  were  in  danger^  they 
 vowed,and  when  they  were  freed  they  performed  it: this 
 word  commeth  firft  from  Shallam,  retribuere^  and  then 
 from  Shalumfax:  becaufe  when  a  man  payeth  his  vowes 
 to  the  Lord,  then  he  gctteth  peace  in  his  minde. 
 
 It  is  added,  if  it  be  not  difanullcd  by  the  fuperior^  for  it  is 
 in  the  fuperiours  power  to  difanull  or  approve  the  vows 
 the  fuperiours  are,  the  husband  to  the  wife,  the  matter 
 to  the  fervants,  and  tutor  to  the  pupils. 
 
 The  husband  when  he  heard  the  vow  of  his  wife,  and 
 approved  it,  then  it  was  called  his  vow.  Hanna  made  a 
 vow,  1  Sam.  r.  1 1 .  but  when  her  husband  Elkana  al- 
 lowed it,  it  is  called  his  vow.  1  Sam.  1.  12.  He  went  up 
 to  pay  his  vow.  So  when  the  husbands  flood  by  and  ra- 
 tified the  vowes  of  their  idolatrous  wives,  they  are  caK 
 XeatheirvowcS)  ier.qq.  aj.  Nuw.$o.  14.  It  was  in  the 
 hubands  power  to  difallow  the  vow  of  his  wife,  vir 
 ejtisflabilict  Mud,  velirritumfaciet :  the  husband  by  his 
 tacite  confent  alloweth  the  vow  of  his  wife,  and  ihee 
 might  fafely  performe  it;  but  if  after  that  he  had  hoi- 
 den  his  peace  from  day  to  day,  and  then  afterward  dif- 
 allow hervowed,i/tf#  hcfhall beare  her  iniquity. Ν  um^o. 
 it.Gnavonah^  theaffixe  is  in  the  feminine  gender,  be- 
 caufe  his  wife  would  have  performed  her  lawful!  vow, 
 but  he  taking  upon  him  by  his  authority  to  difanull  her 
 VOW,  thence  bcareth  her  iniquity. 
 
 The  parents  might  difallow  the  vowes  of  their  chil-% 
 dren;  the  Iewesfay,  they  might  difanull  the  vow  of  the 
 males,  untill  they  were  thirteene  yearesof  age  and  a 
 
 day 
 
 Τ  he  husband  may  aps 
 prove  or  difanull  the 
 YQWofhwwtfc. 
 
 Thevowetof  the 
 wives  are  called  their 
 hujbandsYovvest 
 
 τ    τ 
 
 fiilicctumk. 
 
 I, 
 
Of  Vowes. 
 
 18) 
 
 day  part,  and  of  the  maid  untill  ftie  wastcnycarcs  of, 
 ageandaday  part;  but  the  civill  law  faith,  they  may 
 difallow  the  vow  of  the  male  untill  he  was  fouretecne, 
 andthemaide  untill  ihe  was  thirteene.   There  are  two 
 forts  of  vowes,  reall  vowes,  and  perfonall  vowes,  reall 
 vowes  are  fuch  as  belong  to  the  eftabliihing  of  the  houfe 
 or  family,  and  perfonall  vowes  are  fuch  as  belong  to 
 their  pcrfon*  reall  vowes  the  parent  may  difanull  untill 
 the  children  be  twenty  five  yeares,  they  give  an  example 
 ofthis.  Ifachude  fliould  vow  to  give  fo  much  land  to  a 
 holy  ufe,  his  father  may  difanull  this  vow  untill  he  bee 
 twenty  five  yeares  of  age,  but  if  it  be  onely  a  perfonall 
 vow  to  abftaine  from  fuch  and  fuch  things,  then  the  pa- 
 rent may  but  difanull  this  vow  of  his  fonne,  untill  he  bee 
 fourteene  yeares  of  age. 
 
 Whether  may  a  preacher  difanull  the  vowes  of  any  of 
 his  congregation  or  not  ? 
 
 Ifit  beafuperftitiousvow,  hee  may  tell  his  hearer 
 that  he  is  not  bound  to  keepe  it,  but  he  muft  not  take  up- 
 on him  directly  to  difanull  fuch  a  vow;  for  this  were 
 toufurpethepriviledge  of  a  husband,  mafter,  father, 
 or  tutor;  a  man  hath  vowed  that  he  will  drinke  no  wine, 
 he  abftaineth  from  wine  along  time,  and  falleth  in  a 
 great  ficknelfe,  the  phyfitian  commeth  to  him,  and  tel- 
 leth  him  that  there  is  no  health  for  him,  unleife  hee 
 drinke  wine:  The  phyfitian  doth  nothing  inthiscafe, 
 butiheweththe  man  in  what  cafe  he  is,  if  he  drinke  no 
 wine;  andfo  it  is  neceflity  here  that  1  >ofech  the  vow, 
 and  not  the  phyfitian:  So  the  preacher  may  I  hew  the 
 neceificy  and  expediencie  of  the  loofing  of  the  vow,  but 
 hee  may  not  loofe  the  vow;  for  this  is  not  a  part  of 
 the  keyes  of  the  kingdome  of  God  committed  to  his 
 charge• 
 
 ThePopetakethuponhim  to  difpenfewith  vowes, 
 
 ortochange  vowes:  Some  vowes  he  permitteth  the 
 
 _____  Ο  op  j  i_ifhops 
 
 r  Reale. 
 Votum  < 
 
 '  PcrfondU. 
 
 What  the  reall  vowes 
 are  and  what  the  per- 
 f on  all. 
 
 3™β• 
 
 Anft*\ 
 
 The  Preacher  may  not 
 directly  «JifanuJl  the 
 vow  of  his  hearer. 
 
 Simile. 
 
 The  Pope  how  he  dir= 
 penfeth  with  vowes. 
 
1 84 
 
 CofselnKon. 
 
 Tfree  thing»  to  be  eons 
 fidered  in  Icphtktt  vow 
 
 The  opinion  of  C  diet  An 
 concerning  this  vow. 
 
 An  Exjxfitionof  theMbrallLaw.  command.).  Lib.  ι 
 
 I  Bifliops  in  their  dioceiTes  to  difpence  with,  and  fomehe 
 rc fervcth  to  himfelfe  to  diipenfe  with  them  ;and  heper- 
 mitteththePrieft  onely  to  abfolve  them  from  excom- 
 munication at  the  hourc  of  death,and  thus  he  abufeth  the 
 keyes  of  the  kingdome  of  God,  applying  them  to  thofe 
 things  which  are  not  fpirituall. 
 
 Jhcconclufionofthisis;  Vowes  under  the  gofpell 
 are  no  part  ot  the  worlhip  of  God :  they  erre  then  who 
 •  thinke  that  they  are  as  much  bound  by  thefc  vowes,  as 
 by  the  law  of  God  5  and  the  common  people  are  as 
 much  miftaken,  who  are  more  unwilling  to  breake  one 
 of  thefe  vowes,  then  to  breake  the  Commandements  of 
 God. 
 
 CHAP,  XL 
 
 Ofjcpbtbesrvoy?. 
 
 Commandment   III. 
 fudg.  11. 30.  ^And '  jefhthe  vowed  avow. 
 
 Τ  Here  are  three  things  to  be  confidered  in  Iephthes 
 vow,firft,what  moved  lephthc  to  vow  this  vow,  and 
 whether  this  vow  was  the  caufe  of  the  viftory  or  not  ί 
 Secondly,how  this  vow  is  to  be  read?  and  thirdly,whe- 
 ther  he  facrificed  his  daughter  or  not  * 
 
 Firft,  what  moved  him  to  vow  this  vow,  fomc  fepa- 
 rating  the  29.2x^^0.  verfes  iay5that  thefp.ritofthe  Lord 
 came  upon  lepht he \an^hf. faffed  over  G  ι  lead  over  to  the  chil- 
 dren of Ammon^  the  fpirit  of  the  Lord  camethenupon 
 him  to  goe  againft  the  children  oiAmmon^  and  here  ihey 
 m&tzi&tf&nd lefhtbevomdavW}  this  beginnetha 
 
 new 
 
Ofjfepbtbes  <vow% 
 
 i85 
 
 newfentence,  he  vowed  a  vow  of  his  owne  head,  ( fay 
 they)  but  the  fpirit  of  the  Lord  was  upon  him  to  direCt 
 him  to  goe  a gainft  the  children  of  Ammon. 
 
 But  the  fame  fpirit  that  mooved  him  to  g  e  againft  the 
 children  of  K^immon^  mooved  him  to  make  his  vow; 
 and  this  vow  was  the  caufeof  the  victory,  for  the  text 
 faith,  if  thou  deliver  mine  enemies  into  mine  hand  3  then  it 
 fubjoyneth,  the  Lord  delivered  them  into  his  hands^  and 
 if  the  Lord  had  not  granted  this  victory  for  the  vow, 
 lephthe  had  not  beene  bound  to  performe  this  vow  ;  be- 
 caufe  he  vowed  this  vow  with  a  condition,  if  thou  grant 
 me  this  victory,  and  then  Verfe  3  6 .  it  is  added,  D  oeto  me 
 according  as  it  hath  proceeded  out  of  thy  mouthy  for  as  much 
 as  the  Lord  hath  taken  vengeance  oft  bine  enemies  :he  heard 
 the  prayers  of  the  people  and  faw  their  afflictions,  and 
 granredthevifiory  for  their  prayers,  but  he  granted  it 
 alfo  for  lephthes  vow,  although  there  were  many  def eCts 
 ink. 
 
 Thefccondthingtobeconfidered,  here,  ishowthe 
 words  of  the  vow  are  to  be  read ;  fome  reade  the  words 
 with  a  copulative  and  not  disjunctive  conjunction;  and 
 they  fay,a  disjunctive  hath  place  only  where  two  things 
 are  oppofite  under  the  fame  gender ;  but  we  fpeake  not fo 
 ofthofe  where  the  one  is  comp  ehended  under  the  o- 
 ther.Example,of  the  firft,^  who  curfcth  his  father^  or  his 
 /#<tf^r,herearetwodiiHnCtperfons  oppofite  under  the 
 nextgender.£x0^2i.i7.Af4f  ■  *;.  ι.  ^oheewhotoucheth 
 -thisman  or  his  rvfe.Gen.z6. 1 1 .  But  we  fay  notthis  way ; 
 this  is  a  living  creature,or  a  man,  becaufe  the  one  com- 
 prehendeth  the  other.,  for  every  manisa  living  creature. 
 So  it βαΰ fur ely  be  the  Lords  ^md~]  I  will  offer  it  in  a  burnt 
 offering^nanov,  [Or~]lw?lloff?r  it:  forwhatfoever  was 
 offered  in  a  burnt  offering,  was  the  Lords;  therefore  it 
 muft-be read  (fay  they)  itfhallfrrelj  he  the  J>ordsy  and  I 
 wtS  offer  it  for  a  burnt  offering.     . 
 
 Ο 00  4      Others 
 
 Caletdm  opinion  not 
 likely. 
 
 iephthesvovivm  cone 
 
 ditionall. 
 
 God  grantee!  the  vi&os 
 rynotonely  for  the 
 prayer  of  rhe  people,but 
 zlCotOrle/hthcs  vow• 
 
 How  the  words  are  to 
 be  read  dtfi*ntli%9  >el 
 
 €0p*Uti$9. 
 
Pifcafcr» 
 
 Oijeft. 
 
 Anfw] 
 
 There  was  no  comTai 
 dement  to  facrifice  thiir 
 children•    & 
 
 Much  ignoran  ce  of  the 
 law  in  Jephthes  vow» 
 
 Iephfbe  intended  chief- 
 ly th  at  his  daughter 
 ihoula  live  a  folitary 
 life,  and  accidently  only 
 to  live  a  virgin* 
 
 V 
 
 -  \  t 
 
 1 86  An  Expofition  of  the  MoraHLaw.  Common.^.  Lib.  ι 
 
 Others  ma-  c  the  difference  betwixt  thefe  two  mem- 
 bers after  this  manner,  that  he  promifed  to  confecrate  to 
 the  Lord  whatfoever  met  him  firft,  whether  it  were  dog 
 oraife,  for  fuchhec  might  have  redeemed  by  the  law• 
 Lev  it.  .7.1 1  .and  the  latter  part  of  the  vow,  ifbaU  offer  it 
 in  a  burnt  offering:  had  this  condition  annexed  to  it.  If  it 
 be  a  creature  fit  for  facrifice. 
 
 Thofc  who  alledge  that  hee  facrificed  her,  fay  that 
 there  was  no  example  at  this  time  of  vowing  virginity, 
 for  it  was  holden  a  curfe  in  Ifrael to  want  child ren,there- 
 fore  Elizabeth  {aid, the  Lord  hath  taken  away  my  reproach. 
 Luc.  i. 25. and  Pfal.yS.63.  Their virgins  were  not  praifid, 
 that  is, they  were  not  married. 
 
 As  they  had  no  example  to  vow  virginity  in  thofe 
 times,  farre  lelfe  had  they  any  example  or  command  to 
 facrifice  their  children  .•  iephthes  vow  was  a  raihvow, 
 and  much  ignorance  in  it  of  the  law  of  God,  for  Lev  it. 
 2  7.1  j.  The  Lord  commandeth  that  if  a  man  vow  a  fe- 
 male, tha  her  eitimation  {hall  be  thirty  ihekels,  and 
 that  he  may  redceme  the  female  for  fo  much,  and  as  he. 
 is  to  be  blamed  for  his  ignorance,  fo  for  his  raflineife  in 
 vowing  this ,  in  that  he  neither  ad vifed  with  Prieft  nor 
 Levite  for  the  fpace  of  two  moneths  .•  and  it  may  be  faid 
 farther,  that  virginity  was  not  the  chiefe  thing  that  hee 
 intended  here  in  his  vow,  but  onely  a  folitary  life,  that 
 fbee  ihould  bee  fcparated  from  the  fociety  of  others, 
 which  of  neceifity  muft  inferre  virginity;  if  hee  had 
 vowed  afonnctotheLord,  hee  might  have  beenc  the 
 Lords.,and  have  beene  married  alfo :  as  Samuel  was  con- 
 fecratcd  to  the  Lord,and  yet  hee  was  married^  and  a  wo- 
 man confec  rated  to  the  Lord  muft  follow  her  husband  5 
 but  lefhthes  daughter  not  being  married,  hee  confecra- 
 te th  her  to  the  Lord  to  live  in  a  folitary  place:  So  that 
 he  intended  a  folitary  life  for  her  principally,  and  virgi- 
 nity but  accidentally. 
 
 The 
 
Of  jephthes  Vow, 
 
 1*7 
 
 Thethirdandchiefe  thing  to  be  confidered  here,  is 
 this,  whether  did  lephthe  offer  his  daughter  or  not  t  the 
 whole  queftion  dependeth  upon  the  tranflation  of  this 
 word .  Verfe  /pj.Tbc  daughters  efljracl  went  out  ycarely  to 
 lament  her  jhe  Seventy  read  eth  it  3•,^  and  the  chaldee 
 \_Lc.daah^ad  ltigendum{b\xtx\\Qy  might  lament  heryear- 
 Iy,fhe  being  alive,  becaufeihe  lived  luch  a  folitary  life. 
 Ί  he  rcafon  why  th  ey  tpanflate  it,  To  lament  her,  was,  be- 
 caufe  they  derived  [^Lctannoth^xo\r\[Tanan^ina  hence 
 cometh  [Tanim~]  ^r^,becaufe  the  dragon  maketh  a  pit- 
 tifull  mourning  when  fliee  cryeth.  ytf/V^  i.  8.  Ι  β  all  U. 
 ment  like  a  dragon.  So  hb  3  0.2  5.7  was  a  brother  to  the  dra. 
 gor,s,Letannim,pro  letannimm  :  but  Letannoth  here  is  de- 
 rived from  £  Tanab~]  narrare.  So  Iudg.  5 . 1 1 .  let  annular- 
 rabunt ytst it iaa  Domini ,itfliouldbe  tranilated  then,  ad 
 colloquendum^  and  Pagninus^  and  Arias  Mont  anus  trans- 
 late it  fo  to  comfort  htr ;  the  Hebrew  gloflfe  hath  it  adlo- 
 quendum  ad  cor  ejw,ad  confolandam  cam  5  and  Kimchi  in 
 his  commentary,  Lchajhihhah,  ad  confabulandum  cum  ea^ 
 which  lunius  followcth,  and  the  Tigurin^  to  talke  with 
 her^  or  wee  may  read  it,  nt  nar rant  res  Utas,  to  tell  her 
 good  newes,orglad  tidings. 
 
 Theconclufionofthisis,  the  Lord  accepteth  of /?/»&- 
 thes  vowsalthough  there  were  many  infirmities  in  it?  yet 
 by  faith  he  pleafed  Goa.Heb.  11.32. 
 
 VVJiether  Icphthe  facri: 
 ,  ficcd  his  daughter. 
 
 nxWS 
 
 rrinS 
 
 aCD'2r)Draeo. 
 
 DO^h  pro o^n 
 
 ni2Fr>  nwe/tge- 
 tundmm  ex  dupticanti- 
 bus  fed  ex  quiefantibu* 
 Lamed  He,  tftlgim 
 geundium  Piel  ut 
 
 m-hhttbemaefi 
 ΓΠ3Γ)  confabukrh 
 
 Ψ  •    -    χ 
 
 Αά  coefabulandun 
 cum  10. 
 
 CondHfion* 
 
 CHAP 
 
The  caufe  which  mos 
 vedp^WtovtfW. 
 
 1 8  8  An  Expofition  of  the  Morall  Law  -  Command,  $  •     Lib• 
 
 CHAP.    XII, 
 
 Of  Davids  rvoip. 
 Cmnmandement  III. 
 
 P/2;/.  132.2.  He  five  are  unto  the^  L  ord  and  vow  cd  ttnto 
 
 the  mighty  God  of  lac  oh  $  furely  I  will  not  come  into  the  to.  * 
 
 ι  bernacle  of  my  houfe:  norgoe  up  into  my  bed^  I  will  not  give 
 
 \fieepe  to  mine  eyesy  &c. 
 
 DAvid  feeingtheArkeofGodambulatorie,  and  ha- 
 ving no  refting  place,  but  now  in  this  pla  ce.and  now 
 in  that,  when  he  himfelfe  had  gotten  reft  from  all  his 
 enemies;  heintendeth  to  build  a  temple  for  the  Lord; 
 and  he  maketha  vow,  neither  to  come  into  his  new 
 houfe,  nor  afcend  up  into  his  bed,  nor  to  give  ileepe  unto 
 his  eyes,  nor  (lumber  to  his  eye-lids,  untill  heefindeout 
 a  place  for  the  Lord  to  dwell  in. 
 
 This  Pfalme  [was  written  by  Ό  avid  when  the  Arkc 
 was  carried  from  the  houfe  of  obed-edom.  ι  Chron.  1 5. 
 We  he  tr  do  fit  atEphrata,  that  is,  in  the  Citty  oiEphraim. 
 Verf.  6.  where  the  Prophet  maketh  an  allufion  betwixt 
 Ephraim  and  Ephrata;  and  he  faid,  wc  heard  it  in  Ephra. 
 f^thatis,  shiloh,  where  the  arke  remained  alongtime; 
 and  therefore  it  is  called  The  houfe  of  God.  ludg.  2  ο.  1  8 . 
 Andtve  found  it  in  the  field  of  the  vpood^  that  is,in  Kiriath- 
 jearimibefove  he  heard  of  it  in  Shilohy  but  now  he  found 
 it  in  Ktriath-)emmm  the  houfe  ot<^4rmnad*b,  andfo  he 
 carried  it  to  Ierufaknt  and  purpofed  there  to  build  an 
 houfe  for  it;  becaufe  it  had  dwelt  long  in  tents  which 
 were  not  firme  but  moveable.•  but  after  that  he  was 
 forbidden  by  the  Prophet  to  build  the  temple,  and 
 
 that 
 
 When  DSU  wrote 
 thisPfalme. 
 
 What  is  meant  byXs 
 
OfDaVtdsVtm. 
 
 J89 
 
 thatliisfonne^/0w0#wasto  build  the  temple,  David 
 dcdicatcth  this  Pfalme  to  bee  fung  when  the  temple 
 ihould  be  built;  and  therefore  he  callethitaPfalmeOf 
 ι  degrees,  for  it  was  the  Pfalme  which  they  fung  upon  the 
 thirteenth  degree  as  they  afcended  into  the  temple;  for 
 there  arc  twelve  Pfalmcs  of  degrees  going  before  :  and 
 David  who  had  the  whole  forme  of  the  temple  revea- 
 led unto  him,  faw  thefe  degrees  as  well  as  the  reft  of  the 
 temple. 
 
 How  could  David  vow  that  he  would  never  give  (Icepe 
 to  his  eyes,  untill  he  had  built  the  temple:' 
 
 Thefcripturcfpeaketh  after  the  common  manner, 
 not  that  he  ihould  not  ileepe  at  alls  but  thatfearcehee 
 ihould  take  a  nappe,  orthathe  fhould  not  ileepe  found- 
 ly,  or  take  his  reft  kindly  until!  hee  had  built  the  tern- 
 pie.  So  it  fpeaketh  after  this  manner.  foL-.i^.Theyfite 
 downc  with  him  upon  the  ground  fiaven  d.iycs  and  feaven 
 night  ^  not  that  they  fate  all  this  time,  but  the  moftpart 
 oft  his  time  they  fate  upon  theground. 
 
 But  how  performed  he  this  vow,  feeing  he  was  forbid- 
 den  to  build  the  temple? 
 
 The  Lord  who  appeared  to  Nathan  that  fame  n'ght 
 releafed  his  vow,  and  fhewed  him  the  patterne  how  the 
 temple  ihould  be  built  3  David  gathered  materials  for 
 the  building  of  thetemple^  but  the  particular  place  was 
 not  revealed  unto  him  where  it  ihould  be  built  :he  f  oug  ht 
 many  battels  with  the  Phil  ftirns^  he  committed  adulte- 
 ry, and  numbred  the  people^then  the  angel  I  of  the  Lord 
 killed  fo  many  thoufand  of  them,  and  where  the  angell 
 flood,  and  held  his  hand  over  the  floore  of  K^Arauna  the 
 lebufite,  there  Gad  the  Prophet  fhewed  him  the  particu- 
 lar place  where  the  temple  fhould  be  built. 
 
 Davidis  rewarded  two  manner  of  way  es  for  this  vow. 
 Firft,  a  fonne  is  prcmifed  to  him,  as  if  the  Lord  ihould 
 fay  tohim$  ihoupromifedftto  build  an  houfe  to  mee; 
 
 therc- 
 
 <jW  dedicated!  this 
 Pfalme  to  be  iung  at  the 
 brir.gingof  the  Avkc 
 into* the  Tempic. 
 
 Why  called  pialmes  of 
 degree». 
 
 The  fcriptn  re  fpeaketh 
 
 «afrcrthemanneroi 
 
 mea, 
 
 Anfw, 
 
 How  £>**>/<*  performed 
 this  yovv. 
 
 OdVidU  richly  ravar- 
 cd  for  thii  yovv. 
 
What  is  to  build  the 
 houfc. 
 
 Go<3  pronaifetlia  pro* 
 tection  to  the  temple  far 
 Z?4V/<kcaute. 
 
 Conclufion  u 
 Conclufion  2] 
 
 Conclusion  3. 
 Conclufion  ή] 
 
 190  Λη  Expofitim  0/  the  Morall  Law.command.  3  .Li  b.  1 , 
 
 therefore  I  lhall  build  thec  anhoufe,  that  is,  I  will  give 
 theeapofterityto  fucceed  unto  thee  in  thy  throne:  So 
 Exod.  1 .  17.  The  Lord  built  them  houfes,  that  is,  hee  gave 
 them  children.  So  he  that  will  net  build  his  brothers  honfe. 
 Dent.  25.19.  that  is,  raife  up  feed  to  him. 
 
 Τ  he  fecond  part  of  the  proaiife  is  this,  that  the  ibnne 
 which  was  to  come  out  of  his  loynes  ihould  build  the 
 temple,  andthat  Iefus  Chrift  who  was alfo  to  come  of 
 him  ihould  build  the  fpirituall  temple;  and  this  vow  of 
 David  was  fo  acceptable  to  God,  that  hepromifed  a 
 proteftiontothetemp^andto/fr^/i-w;  not  onelyfor 
 Salomons  fake  who  built  the  temple,  but  alfo  for  Davids 
 fake.  2  Ktngs  19.  34.  /  will  defend  this  citty,  andfave  it  for 
 thine  iwne  fake,  and  for  thy  fer  ν  ant  Davids  fake. 
 
 The  conclufion  of  this  is,  fuperiours  and  parents 
 Ihould  be  carcfull  to  continue  the  meanes  of  Gods  wor- 
 ihip  to  their  pofterity,  as  David  did  to  Salomon. . 
 
 Secondly  the  vowes  of  the  inferiours  arc  null  when 
 they  want  the  approbation  of  the  fuperior :  fo  was  Da- 
 vids vow  here,  hee  was  not  bound  to  keepeit,  becaufe 
 the  Lord  did  not  approve  it. 
 
 Thirdly,  children  are  bound  to  performe  the  reall 
 vowes  of  their  fathers,  as  here  Salomon  was  bound  to 
 build  the  temple  which  David  had  vowed 
 
 Laftly,  the  Lord  refpefteth  in  a  vow  as  much  the  in- 
 tention of  the  heart,  as  he  doth  the  vow  it  felfe. 
 
 CHAP. 
 
The  Hebrevm  expreffe 
 the  Is  fie  and  under  ftaad 
 the  more» 
 
 Oftbepuniflment  of  the  breach  ofthi*  Commandement.  i  9 1 
 
 CHAP.  XII. 
 
 Of  the  pmljhment  for  the  breach  of  this  Com- 
 mandement. 
 
 Commandement.  1 1 L 
 
 Exod.  20.  η\  Tor  the  Lord  will  not  hold him  guiltlejfe  that 
 taketh  bis  name  in  vaine.  ' 
 
 Η  Ε  will  not  hold  him  guilt  lejp,  the  Hebrewes  fpeake 
 lelfe  and  underftand  more,  Prov- 17.21.  The  fat  her 
 pf the  foolijh  rejoyceth  not,  thzus,hcisvcty  fad.  So  Prov. 
 24.13.  It  is  not  good  to  accept  perfons  in  judgement:  that 
 is,itisveryevill.  SoExod.io.j.  He  will  not  held  him 
 guilt  leffe  that  taketh  his  name  in  vaine:  that  is,  he  will  cer- 
 tainely  punifh  him. 
 
 He  will  not  hold  him  guilt  leffe.  Sinne  is  the  tranfgreflion 
 of  the  law ,  and  guilt  is  the  obligation  to  the  puniihment 
 forthetranfgreifionof  thelaw;  and  it  is  expreffed  by 
 fearefull  names  in  the  Scripture,  as  by  blood,  by  debt. 
 By  blood ,  Thy  blood  be  upon  thine  ownc  head»  2  Sam.  1 .  ι  ο . 
 for  as  it  is  a  fearefull  thing  for  a  man  that  is  challenged 
 for  ihedding  of  blood,  if  the  blood  be  found  upon  him, 
 as  it  was  upon  Ioabs  girdle,  and  his  ihooes,  when  hee  kil. 
 led  Abncr  and  Hafael  1  King.  2.5.  to  come  in  before  a 
 Judge :  fo  it  is  for  a  (inner  to  come  in  before  the  Lord,and 
 the  guilt  upon  him. 
 
 So  the  Scripture  expreifeth  this  guilt  this  wayes;  Let 
 his  iniquitie  returne  upon  hts  ownc  head,  Pfal.  j%\ 6.Vnder 
 the  law,  whenamanconfeifedhis  finnes,  all  the  guilt 
 waslaid  over  upon  thebeaft,  and  it  was  killed  for  the 
 man,but  hee  that  was  an  obilinate  finner,  andcontinu- 
 1  ed 
 
 Guilt  is  the  obligation 
 tothepunifhnaent» 
 
 Guilt  exprefled  by  fiinfl 
 dry  fearefull  names. 
 
 Simile. 
 
 How  iniquity  retufflf 
 upon  the  head  of  the 
 wicked, 
 
 . 
 
1 9  *  Λη  Expofition  of  the  MoraU  Law.  Qomman,  3  .Lib.i. 
 
 Guilt  excelled  by  debt. 
 
 Sinne,  guiltar<J  puhift: 
 mcntgoe  together. 
 
 How  finne  finditb  out 
 
 Sometimes  the  guUt  is 
 pardoned  although  the 
 (inne  rsnaaine. 
 
 What  the  materiall.  and 
 what  the  formall  part 
 infinne* 
 
 Simile. 
 
 edinhisdifobediencej  the  guilt  was  not  layd  upon  the 
 beaft,  but  returned  upon  his  owne  headj  and  hee  dyed 
 for  it.  So  this  guilt  is  exprefTed  by  debt,and  not  by  little 
 debt,  but  by  talents,  and  that  many  talents,  CMat.  18.24. 
 and  Mat.  6.  ι*  ^χβ-l^h  He  is  in  danger,  or  idebted  t^l 
 theCounccll.  And  contrary  to  thisis,  Not  to  impute  finne. 
 Rom.  5*13.  To  cover finne,  Pfal.  310  x.  zndfoblot  out  1 
 finne,  Pfal.  51 . 1 . 
 
 Sinne  the  tranfgreffion  of  the  law,  and  guilt  the  ob- 
 ligations the  puniihment  for  the  tranfgreffion,  and  the 
 puniihment  goe  together:  but  many  are  affraidof  the 
 puniihment,  who  neither  are  afraid  of  the  finne,  or  of 
 the  guilt  of  it;  but  where  the  guilt  is,  there  the  puniih- 
 ment will  finde  them  out.  Num.  32.  23•  TmrfinnemU 
 finde  you  out.  Sinne  leaveth  fuch  afent  behindeit,  that 
 even  as  the  dogge  findeth  out  the  hare  by  thefent;  fo 
 doth  the  puniihment  finde  out  the  guilty  man  by  the 
 guilt.  The  finnepaffeth  away  $  but  the  guilt  remaineth, 
 lojlu  22.17.  We  are  not  cleaned  from  the  iniquity  ofEaaL 
 peor  unto  this  day. 
 
 Sometimes  againe  the  guilt  is  pardoned,  although  the 
 finneremame;  as  the  guilt  of  the  fins  in  the  children  of 
 G  od  is  taken  away, yet  concupifcence  remaineth  in  them. 
 There  is  Materiale  inptccato,  and  for  male  $  fomelhing  m 
 teriallandfomethingformallin  iin,  the  formall  which 
 the  obligation  to  the  puniihment  is  taken  away  from  th 
 children  of  God,although  the  material  part  remaine  ftill, 
 ler.^o.io.Inthofedayes,  and  in  that  time  faith  the  Lord, 
 the  iniquity  of  Ifraeljhallbe  fought  for,  and  there jhajl  bee 
 none\  andtheftnnes  ofludah,  and  they  fhallnot  be  found:  for 
 Iwillpardonthem  whom  1  referve.  and  Rom.%.  l.Thereis 
 no  condemnation t  a  them  that  areinChrift.  There  is  finne 
 worthy  of  condemnation,  but  the  Lord  pardoneth  it. 
 When  a  magiftrate  gireth  over  his  place,hereformak  re 
 Ipcftivum  de ft nit ,menrefpe<ii:  him  no  more  asaMagifttatc 
 
 but 
 
 r- 
 
{AOualit. 
 FottntUiii, 
 
 The  aftuall^uilc  taken 
 away  from  the%  finne  of 
 the  godl^butthepotens 
 t.all  remaineth, 
 
 0/  thepunlfmcnt  for  brtack  of  this  Commandement.  193 
 
 ut  yet  he  remaineth  ftill  a  man  .•  fothis^w^  orconcu 
 fcence  remaining  after  baptifme  in  the  child  of  God,  is 
 mej  but  the  relation,  the  guilt,  which  is  the  obligation 
 1  thepuniihment,  is  taken  away  5  manet  vitium,fcdtolli- 
 rjud/ciumrthQ  vice  remaines,but  the  judgment  is  taken 
 vay>  Cejfa  μςίμΑ  fedrefiat  &ο*ία.  That  irregularity  or 
 reach  of  the  law  remaineth  ftill  in  the  child  of  God,  al- 
 ough  the  Lord  puniih  him  not  for  it. 
 Againe  there  is  an  aduall  guilt,  and  apotentiall  guilt 
 finne*  the  aduall  guilt  is  taken  away  from  the  finnes 
 :the  juftified$  but  the  potentiall  guilt  is  ftill  in  them  : 
 e  matter  may  be  cleared  by  this  example,  there  were 
 rpentsin';the  wildernefle  which  ftung  the  Ifraelkes 
 death:  there  was  a  viper  upon  Pauls  hand  which  hurt 
 m  not,  and  there  was  the  brafen  ferpent  in  the  wilder- 
 ffe  lift  up  ona  pole.  Thefinnesof  the  wicked  are  like 
 e  Serpents  that  ftung  the  Ifraelkes  to  deaths  the  finnes 
 'the  children  of  God  are  like  a  viper  upon  Pauls  hand,, 
 ihoughithadaftinginit,  yet  it  wasreftrained  by  the 
 >wer  of  God,  that  it  could  not  hurt  him :  fo  the  guilt  is 
 ken  from  the  finnes  of  the  children  of  God,  that  they 
 ive  no  power  to  fting  them :  as  the  viper  had  no  power 
 fting  iW*  hand:  but  in  heaven  there  ihall  be  no  fting 
 all>neither  potentiall,  nora&tiall  to  hurt  the  children 
 ■God,  as  there  was  neither  aftuall  power,  *nor  potenti- 
 [in the  brafen  ferpenttahurt. 
 Sinnewhen  it  is  not  imputed  muft  be  transferred  up- 
 1  another,  and  it  is  punifhed  upon  that  pcrfon  upon 
 horn  it  is  transferred,  and  where  the  guilt  is,  there  the 
 mifhment  followeth. 
 
 Ifitbefaid,  that  equitie  requireth  that  the  guilty  be 
 jniihed  who  hath  tranfgrciTed,  how  can  the  guilt  then 
 ϊ  transferred  upon  another. 
 
 This  is  the  naturall  part  of  the  law,  that  finne  be  pu- 
 Aed$  but  this  is  not  the  naturall  part  of  the  law  that 
 
 finne 
 
 Simile  Ϊ 
 
 Where  tht  guilt  Hjhttts 
 *He  puniihment  vviil  fol- 
 low. 
 
 OfyB. 
 
 Affwl 
 
 \ 
 
1 94  Λη  Expofitim  of  the  Morall  Lav.  Qomnan .  3  .Lib.  1• 
 
 Wfcat  efleatiall  and 
 wbat  accidentally 
 iuftice. 
 
 The  fnpre«e  ludge  in 
 punilHn^>  remitting  or 
 transferring  finne  upon 
 another  doth  not  con? 
 traiytethcUw. 
 
 Fourevvayesoipro* 
 (ceding  in  Judgement. 
 
 jTfceftri&rigourofth< 
 la>i%< 
 
 Againft  the  law• 
 
 The  mitigation  of  the 
 Abo^e  the  law• 
 
 finne  be  puniihed  this  way:  for  as  this  iseiTentiall  to  the 
 nature  of  man,  that  he  be  a  living  foule;  but  thisisonely 
 aceommodatum  nature,  or  fit  for  the  nature  of  man,  that 
 he  have  the  ufe  of  his  right  hand  $  but  it  followeth  not  aL 
 wayes  that  he  hath  the  ufe  of  his  right  hand :  fo  this  is  ef- 
 fentiall  to  juftice,that  fin  be  puniihed  s  but  this  a  thing  fit- 
 ting only,but  not  eflentiall,that  it  be  puniihed  this  or  that 
 way. 
 
 The  fupreme  ludge ,  when  he  ufeth  the  mitigation  oft 
 the  lawjwhen  he  changeth  the  offenders  heart,and  brea- 
 keth  off  the  courfe  of  fin  in  him,  and  when  he  puni'heth 
 another  for  him,  who  doth  willingly  undergo  th£  puniih- 
 ment,and  when  he  exa&eth  the  rigour  of  the  law  in  thofe 
 who  continue  in  their  fins  5  in  none  of  thefe  he  doth  con- 
 trary to  the  law. 
 
 And  that  wee  may  underftand  this  the  better,  let  us 
 obferve  that  a  ludge  proceedeth  foure  wayes  in  judge-, 
 ing,  Firft,  he  proceedeth  fometimes  &τ  atedfetfroJ»  T* 
 νψ^  according  to  the  drift  rigour  of  the  law,  that  hee 
 willpuniihtheperfonin  whom  the  finne  is  found.  Se- 
 condly, hee  proceedeth  fometimes  wf  ΙιτΦβφ  s2  ύμΑ 
 according  to  the  mitigation  or  favourable  interpretar 
 tion  of  the  law.  1  hirdly,  hee  proceedeth  fometimes1 
 Mp  7*  νίμν,  above  the  law,  Andlaftly,  d^h^oi^  againft 
 the  law. Example,  Zdcucm  made  a  law,  that  the  adul- 
 terer ftould  lofe  both  his  eyes  5  his  fonne  committeth 
 adultery,  if  Zaleucwihould  have  pulled  out  both 
 eyes  of  his  fonne,  that  had  beene  -•*/  *  mWhrn  ?*  %9i{ 
 according  to  theftrict  rigour  of  the  law.  Secondly 
 hee  had  fpared  both  his  eyes,  that  had  beene  WRi  νύμνΑ 
 againft  the  law.  Fourthly,  whenhefpareth  one  of  his 
 eyes,  that  was^r  »9  '    ίϊ.&^  according  to  the  mi- 
 tigation of  the  law.  Thirdly,  when  he  found  out  this  re- 
 medy, that  one  ofhisowne  eyes  ihould  be  pulled  out, 
 andoneofhisfonneseyes,  this  was  fai?  %  νψον9  above 
 
 the 
 
 teth 
 rhe| 
 
 "ΦΙ : 
 ;  if 
 
0/  f  he  punijhment  for  the  breach  of  this  commandement.         1 95 
 
 the  law.  The  law  would  never  have  dreamed  of  this 
 midit,butit  came  of  the  clemencie  of  the  king  to  fpare 
 one  of  his  fonnes  eyes;  but  that  juftice  might  have  place, 
 and  the  law  fatisfied,  he  will  have  two  eyes  pulled 
 out. 
 
 Butif  we  will  looke  more  nearcly  unto  this,  it  was 
 neither  juftice  nor  mercy  properly*  for  if  it  had  beene 
 perfedt  mercy,  both  his  fonnes  eyes  ihould  have  beene 
 (pared;  and  if  it  had  beene  pcrfeft  juftice,  bothhiseyes 
 ihould  have  beene  pulled  out. 
 
 Now  to  apply  this  to  the  matter  in  hand,  the  foule 
 that- is  guilty  lhall  dye,  nowifall  who  are  guilty  were 
 condemned,  this  were  according  to  the  rigour  of  the 
 law.  Secondly,  if  he  ihould  abfolve  and  quit  all,  this 
 were  contrary  to  the  law.  Thirdly,  when  he  conclu- 
 ded that  he  would  favefome,  this  is  a  mitigation  of  the 
 law.  fourthly,  when  hee  findeth  out  this  remedy  to 
 pardon  fome,  andtofatisfie  the  law  by  his  fonne  who 
 was  willing  to  undergoe  the  guilt  for  them,  this  is  above 
 the  law :  there  is  a  pardon  granted  here,  and  yet  thepu- 
 niihment  not  remitted,the  pardon  is  granted  to  fome  that 
 they  may  ftudy  the  more  to  keepe  the  law,  and  the  finne 
 is  punifhed  in  others,  that  Gods  juftice  maybe  fully  fa- 
 tisfied. 
 
 When  the  guilt  is  taken  from  the  finne,  it  is  transferred 
 uponChriftj  and  hee  muft  undergoe  the  punifhment 
 to  fatisfie  the  law  5  becaufehee  hath  given  his  word  for 
 us. 
 
 All  finne  hath  guilt  with  it  naturally,  but  efpecially 
 this  finne  of  fwearing*  for  if  a  manihaUaniwere  for  eve- 
 ry idle  word  at  the  day  of  iudgement^ftf.  12.  16. 
 much  more  ihall  he  give  account  of  his  lHTe  and  blaf- 
 phemous  oathes.  In  thatvifion  of  Ezekiel  cap  2. 10. 
 Hee  faw  a  rowle  which  had  written  in  ithmentations^ 
 mourning  and  woe.  And  in  that  vifion  o{ZacEartab9capj. 
 
 Ppp The 
 
 It  vv*s  not  an  aft  of 
 pcrfeft  mercy  or  /'uftice 
 mZaieucui  iniparing 
 one  ofoisfbnneseyes, 
 and  pulling  outj  one  of 
 his  ovync. 
 
 Why  God  paniiheth 
 fome  and  fpareth  others• 
 
 The  finne  oiftteariag 
 
 hath  a  fear sfull  guile 
 with  it» 
 
* ιι   I  tl  "H. 
 
 Swearing  brjngetb  the 
 curfcaad  judgement, 
 of  Cod  upon  men.. 
 
 ip6  An  Expofition  oftheMorattLaw,  Comman.$.  Lib. ι 
 
 The  roulc  was  twenty  cubits  in  lcngh±  and  ten  in  breadth, 
 which  would  containc  a  great  number  of  lamentations^ 
 mom ning  and woes ,  all  thefe  light  upon  the  houfe  of  the 
 fwearerand  blafphemer. 
 
 Theconclufionofthis  Eccluf.13.9.  accuftome  not  thy 
 feljeto  fwearing^neither  ufethy  felje  to  the  naming  of  the 
 holy  one φγ  a  man  that  ufeth  fw  earing^  jhall  be  filed  with 
 iniquity  3  and  the  plague  βαΙΙ  not  depart  from  his  houfe. 
 Thefinneoffwearing  bringeth  the  judgement  and  the 
 curfeofGodupon  a  mans  felfeandhis  family,  and  like- 
 wife  upon  the  whole  land,  ler.  23. 10.  So  becaufe  of /wea- 
 ring the  land  mour  net  b,  andthepleafant  placesof  the  wiL 
 dernejfe  art  dryed  up. 
 
 Com• 
 
iS>7 
 
 Commandement.  IV. 
 CHAP.  Ι. 
 
 Of  the  Tbord   Sabbath  y  bol*>  it  is  taken  in  the 
 Scriptures. 
 
 Exod.  20.8.  Remember  the  Sabbath  day  to  keepe  it  holy. 
 
 He  word  Sabbath  is  not  tranflatcd,  but 
 kept  in  the  originall,  and  pafleth  in  all  Ian- 
 guages,  as  the  word  Cherubim^  Pafcha,znd 
 fuch. 
 
 But  when  it  figntfieth  awhile  weeke, 
 then  itistranilated$  zsLevit.  23.  ver.  15. 
 zslnciyotifoall  count  unto  you  from  the  morrow  after  the  Sab- 
 bath^  from  the  day  that  ye  brought  the  fheafe  of  the  wave  of 
 ftring :  feven  weekesfhall  be  complete.  In  the  Hebrew  it  is? 
 fcven  Sabbat  hsihul  be  complete.  So  in  the  Gofpell,  / 
 faft  twice  in  the  wceke,  Lnc.i%.\i. 
 
 It  is  diftinguifted  from  other  Sabbaths  by '(He)  de- 
 monftrative,  Hafabbath,  and  it  is  called  Sabbath  Sabba- 
 thon^a  Sabbath  of  Sabbath  s^Exoh.  31. 15.  thatis5an  excel- 
 lent Sabbath.  Matthew  retaineth  theirft,  calling  it 
 Sabbath,  and  the  Apoftle,?ft£.4.9.  tranflatethS^**- 
 thon  ttAgfaiiofas  k  is  not  a  diminitive  here,  as  fomej 
 £ Ρ  ρ  ρ  2      would ' 
 
 The  word  sMdth  is 
 nottranflatedinany 
 language. 
 
 The  Sabbath  fignifiet 
 
 a  whole  weekc. 
 
 '  tv  'f  τ 
 
 SahbtibumfabbAtatbo- 
 rum. 
 
— ■>— — πι        ■  ι  "'  '  ~ 
 
 ιρ8  An  Expofition  of  the  MoraHLaw.  Comma*.  4.  Lib. 
 
 ivn-ie'tse- 
 
 •mt-  •     " 
 
 cmo  loth 
 
 rhwa  rn  «a 
 
 ..;   V  Vi   V 
 
 putt*  puff*. 
 
 £ί?Ά 
 
 Anfa. 
 Why  the  Sabbath  was 
 called  a  high  Sabbath. 
 
 The  Scripture  Spea• 
 kethofthmg?a?raea 
 conceive  oi  chsxsu 
 
 would  make  it,  becaufe  nunis  added  to  it,  as  though  it 
 fignified  π**μ*χ*υϊι>  or  a  preparation  to  the  Sabbath}  but 
 it  is  doubled  here  to  fignifie  an  excellent  Sabbath  a- 
 bove  other  Sabbaths•,  The  Hebrewes  expreffe  the  fu- 
 perlative  diverfely,  fometimes  they  addethe  name  of 
 God  {El)  to  it,  when  they  would  expreffe  a  great  or 
 exccllcntihmg&s  cl  gabbifi9great  haileflones.  E&ek,  13 
 1 1.  fo^m/aftrong  lyon^2  Sam.  20. 
 
 Secondly,  they  expreffe  the  fuperlative  by  putting' 
 two  fynonima  or  words  that  are  equivalent  in  fignifica- 
 tion  together,  as  P/i/.  40*2.  He  brought  me  out ,  [Mittit 
 ha\aven\  e  cosno  luti^  the mirie  clay.  And thirdly,by  dou- 
 blingthe  fame  word,  as  Gen.  14. io./>#to,/^/,  to  fig- 
 nifie many  and  deepc  pits :  and  fo  here.  Sabbath  Sabba- 
 thonto  fignifie  that  great  Sabbath.  The  Iewes  comp&- 
 ring  this  Sabbath  with  other  Sabbaths,  they  "call  it  the 
 Queene,  and  their  other  Sabbaths  as  Pafia^Pentecofi,  and 
 feaft  of  Tabernacles,  they  compare  them  but  to  concu- 
 bines,and  the  dayes  betwixt  the  firft  day  of  the  feaft,  and 
 the  laft  g  reat  day  of  it,  they  compare  them  but  to  hand- 
 maids. 
 
 This  Sabbath  exceeds  all  other  Sabbaths. 
 Why  then  is  that  called  a  high  Sabbath^  loh.  ip.  31. 
 (Fcr  that  Sabbath  day  was  an  high  day)  when  the  Iewes 
 transferred  their  pafcha  to  it,  was  the  Sabbath  day 
 more  holy,  becaufe  of  this  tranfktion  of  the  pafcha 
 to  it? 
 Itls ζύ\ζά ahigh day  here  onelyin  eftimation  of  the 
 
 Iewes,  for  the  Scriptures  fpeake  of  things  fometimes 
 
 as  men  conceive  of  them;  as /0Α•  χ  %.i%.  And  they  them- 
 \fefoes  went  not  into  the  lodgement  hall^  le/l  they  Jh  Quid  be 
 
 defied:  that  is,as  they  thought  or  conceived:  they  fliould 
 
 be  defiled. 
 And  from  this  word  sabbath  fundry  languages  doe 
 
 forme  and  derive. their  word  fignifying  the  Sabbath. 
 
 As 
 
Of  the  wordS abbdth. 
 
 *99 
 
 as  the  Syriacke  callethic  Sabba,md  the  Greekes  follow. 
 ingtheSyriacke,  callitiTA^*  e-*.s.fi*Tof,  and  in  the  plurall 
 number  «.s^w  **ββίτ*»ν  having  the  accent  in  the  penuk 
 fyllable:but  when  it  is  derived  from  the  Hebrew  word 
 Sabbath,  then  the  Greeke  termination  is  *&ββ*Τ*ν  having 
 the  accent  in  antcpenultima,  and  the  Apoftle  following 
 Hcllcmfmum,  or  the  Grecizing  Iewesteachethus  to  put 
 the  accent  in  pcnultima,  therfore  they  who  derive  it  from 
 the  Hebrew  word  Sabbath,  are  miftaken. 
 
 All  the  reft  of  thefeafts  take  their  denomination  from 
 it5asthefeaft  of  expiation•  Levit.  ιβ.ζι.  So  the  feventh 
 yearesreft,  andthelubilethe  fiftieth  yearcs  reft  are  ali 
 •called  Sabbdths&nauiQ.  whole  week  is  called  thcSabbath* 
 Levit. z^i^. Luk.i8.it• 
 
 The  heathen  who  lived  out  of  the  Church,as  ?lutarchy 
 made  a  profane  derivation  of  this  word  Sabbath,  deriving 
 it  from  *j£a  Bacchus, and  when  they  faw  the  Iewes  keepe 
 it3theyfaide,  they  kept  orgy  a  Bacchi,  the  feafts  of  Bac- 
 ychpu. 
 
 The  conclufion  of  this  is,  all  the  feafts  tooke  their  de- 
 nomination from  the  Sabbath,  and  were  called  Sabbaths 
 from  it;  therefore  they  were  but  vafTalsto  the  Sabbath, 
 and  like  fervants  called  after  their  mafters  name,  and 
 'were  to  be  aboliflied,  whereas  the  Sabbath  fhould  in- 
 dure. 
 
 Diverfe  derivations  of 
 
 the  /yard  Sabbath, 
 
 The  reftofthefirafti 
 take  their  denomination 
 from  the  Sabbath, 
 
 The  prophage  derivatt* 
 on  of  the  Sabbath  accor• 
 
 ding  tot its  heathen. 
 
 Cwcluji*»* 
 
2,00        An  Expofition  oftbeMorallLaw.  command^  Lib. 
 
 The  natural!  iay  what. 
 
 An  artificial! <Liyyyi*2i. 
 
 When  the  naturaJlday 
 began. 
 
 The  d  atkencfle  wh  ieh 
 was  upon  the  faceoftbe 
 depth  was  not  the  firft 
 night» 
 
 OhjeEi. 
 
 CHAP•    II. 
 
 When  the  Sabbath  day  beginnetb* 
 
 Commandment.  IV• 
 
 Get*,  u  8.  K^Andthe  Evening  and  the  Morning  were  the 
 
 firfi  day, 
 
 FOrtheunderftandingofthis,  when  the  Sabbath  be- 
 ginneth  we  muft  know  firft, what  is  a  natural!  day,  and 
 what  is  an  artificial!  day.•  Anaturall  day  is  the  fpaceof 
 twenty  fourc  houres,  meafured  by  the  prcfenceand  ab- 
 fence  of  the  funnej  the  prefence  of  the  funne  is  called  the 
 day,  and  the  abfence  of  it  is  called  the  night, 
 
 Anarrificiall  day  is  from  the  funne  rifing  to  the  funne 
 fetuf\gyzs  Expdtib.iq.Why  fittefi thou  thy  felfe  alone,  and 
 all the  people  β  and by  thee  from  morning  unto  even,znd{b 
 loh*  1 1.  g  ,  <sAre  there  not  twelve  houres  in  the  day, 
 
 Thenaturalldaybeganin  the  morning,  becaufethe 
 light  was  the  firft  thing  that  was  created;  this  light  mea- 
 fured the  three  firft  dayes  when  it  lhined;  and  it  made  the 
 night  when  it  withdrew  itfelfe:  but  from  the  fourth  day 
 after  the  creation,  the  funne  meafured  the  day,  and  the 
 moone  the  night. 
 
 That  darkeneife  which  was  upon  the  face  ofthe  earth 
 made  not  the  firft  night,  it  was  no  part  of  time,  but  pun- 
 tfum  tempor'ts^  a  moment  or  point  of  time,  for  time  is  the 
 meafure  of  motion,  and  it  began  with  the  light,  and  ihall 
 end  with  it.  Rev.  1  o.  6.  Then  there Jhall  be  no  more  time. 
 
 Secondly,  the  night  is  the  privation  ©f  light,  and  the 
 habit  goethalwayes  before  the  privations  therefore  the 
 day  was  before  the  night. 
 
 Pfal.  iQ^.i^.He  appointed  the  moone  for  feafons^and  the 
 
 funne 
 
When  the  Sabbath  day  hegtnnetbm 
 
 zoi 
 
 funne  knowethher  going  downe%  He  app tinted  the  moone 
 !  forfafons,  here  the  moone  is  reckoned  firft,  becaufe  the 
 |  night  was  before  the  day,  and  the  funne  waiteth  upon 
 her  and  kno  weth  her  feafons . 
 
 The  funne  kno\vcth[Mebboo~]occ4fumfutim,  his  owne 
 going  downe,  and  not  her  going  downer  iovShemefi  is 
 in  the  common  gender :  and  the  funne  waiteth  not  upon 
 the  moone,  but  iix  waiteth  upon  thefunnej  becaufe  flic 
 hath  all  her  light  from  the  funne.  Secondly,  David  kee- 
 peth  not  the  order  of  time  here,  no  more  than  he  doth  in 
 reckoning  up  of  the  plagues  of 'Egypt  .Pfal.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;  the  evening  is  called 
 Gnerebh  from  Gnarabh  mifcerc^  becaufe  it  is  partly  day, 
 and  partly  night;  and  it  is  called  crcpufculum,  from  the 
 old  Latitie  word  crepera^which  fignifieth  dubiusjs  when 
 wee  doubt  whether  it  be  day  or  night,  and  it  is  amidft 
 betwixt  day  and  night. 
 
 There  is  a  twofold  midft, medietas  aquidiflantia^  me- 
 dietas interpoftionis^the  midft  of  equall  diftance  from  the 
 twoextreames,andthe  midft  of  interpofition;  as  the  fun 
 in  the  dayes  oiiofhua  is  faid  to  fiandupon  Gibeon^  and  the 
 mooneinthe  valley  of^A\alon•  iofr.  10.  13.  The  funne 
 flood  South- weft  from  the  campe  of  lofbua  where  it  pit* 
 died  at  that  time,  in  CMakkeddb  as  ye  goe  to  Bethoron^ 
 Verfe  10•  which  lay  betwixt  Gibeon  and  Ajalon.  The 
 fun  in  the  South-weft  maketh  three  after  noone,  and  yet 
 X  funne  is  fayd  to  ftand  in  the  midst  of  heaven^  Verfe  τ  5.  al- 
 { though  it  was  three  houres  paft  the  meridionall,  this 
 was  medietas  intcypofitionis ,  the  midft  of  interpofiti- 
 on. 
 
 The  fecond  is,  medietas  aquidiflantia;  as  when  a  thing 
 participateth  equally  of  both  the  extreames$  now  when 
 
 Ppp  4  Gnerebh 
 
 Attfa. 
 
 »  ν  ν    - 
 
 Sol  novit  occafum  fu- 
 Ufn,ynoii  c}\ii, fcUicet 
 Lun*. 
 
 The  ordeYof  time  not 
 al  way  es  kept  lathe 
 fcriptur<rs. 
 Object. 
 
 Anfrv9 
 
 3"iy  lejperafois  diet 
 
 *  nip   mifcere,  fie 
 dtfta,  quod  tunc  luxte- 
 nebris  ewmifceri  mi- 
 fwf. 
 
 rinierpofiit/is 
 
X02, 
 
 An  Expofition  of  the  MorallLaw.  Comman.4.  Lib. 
 
 Gnerebh  the  evening 
 belonoerhtothcday, 
 aud  not  to  the  night. 
 
 How  Chrift  lay  three 
 dayej  and  three  nights 
 ia  the  grave. 
 
 0i/V<3v 
 
 Aufy] 
 A  threefold  morning. 
 
 Tfee.Evangelifts  record 
 filed  concerning  the 
 time  when  Chriftrofe, 
 
 [Gnerebh  is  called  the  evening,  what  fort  of  midftisriti  it 
 is  not  medium  & quidifianti&  here,  but  medium  iuterpofiti- 
 mis^  and  therefore  it  belongcth  to  the  day.,  aad  not  to., 
 the  night. 
 
 When  Chrift  is  fayd  to  lye  three  dayes  and  three 
 nights  in  the  he#rt  of  the  earth:  Chrift  was  crucified  be- 
 twixt two  evenings  at  that  time  when  the  Pafcall  Lamb 
 was  killed^  the.eyeniqg  here  is  eckpned  for  the  firft  day y 
 and  the  next  foureand  twenty  houres  are  reckoned  for, 
 the  fecond  day  5  and  he  rofe  upon  the  third  morning,  that 
 was  the  third  days  the  morning  here  Synecdochice  is  taken, 
 for  the  whole  day,  aM  the  night  following. 
 
 But  it  was  fayd  before,  that  the  morning  belonged  to, 
 the  night  going  before,  how  then  beginneth  it  anew  day 
 when  Chrift  is  fayd,  to  rife  the  third  day  1 
 
 There  is  a  threefold  morning.  Firfl,  when- there  is 
 niore  darkneife  than  light.  Secondly ,  when  there  is  a 
 like  darkeneffe  and  light.  Thirdly,  when  there  is  more 
 light  than  darkeneffe.  The  firft  morning  belongeth  to 
 the  night  going  before*  the  fecond  ftandethas  a  midft 
 betwixt  both  the  day  and  the  night*  and  the  third  mor- 
 ning belongeth  to  the  day  following  .•  this  is  cleare  out 
 of  the  icriptures  (otAiattbewCbtp.  28.  1.  faith,  i^i  & 
 
 σιαβ:2αίταί>   tm    ΙτπφωσκχΓή    \ις  [Acjlv    σούΖβντων    that,   IS  y    SeTHm 
 
 sMathi^  the  Iewes  Sabbath  being  ended,  it  began  to 
 dawnetothe  firft  day  of  the  weckej  the  firft  part  of 
 thofe  words  have  relation  to  the  firft  morning,  in  which 
 there  is  more  darkeneffe  than  light,  and  the„  latter  part 
 hath  relation  to  the  third  morning,  in  which  there  is 
 more  light,  than  darkneife.  The  firft  morning  UWarke 
 calleth  it .«/}ftwe^  Tg  **&&*,  the  Iewes  Sabbath  being, 
 ended,  Luke  calleth  it  %^^&&'μΐΑφ'^βΛτ9% 
 upon  the  firft  day  of  the.  weeke  when  there  was  great 
 darkneife  as  yet.  UHarke  callleth  the  third  morning 
 ^ν^ίτ^μι^^ββοί^ν,  earely  in  thejmorning  the  firft 
 
 day 
 
When  the  Sabbath  day  btgtmicth 
 
 20? 
 
 Ths  time  when  the 
 women  came  to  the  fes 
 pulchre. 
 
 <7»*r*Jtheevenisthe 
 ending  of  the  day,  and 
 not  the  beginning  of  the 
 night. 
 
 day  ofthe  wecke,  when  there  was  more  light  then  dark- 
 ;  nes,and  /?/;#  explametlnhis,  vptUwUti-nvr^,  while  as 
 ;  yet  there  was  fomedarkenefTe,  when  the  women  rofe  to 
 |goctothefepulchre5itwasthefirft  morning  being  very 
 !  darkc:whcn  they  were going.to  it,•  it  was  betwixt  light 
 and  darkeneife,  this  was  the  fecond  morning  5  but  when 
 they  were  at  the  fepulchre,Chrift  was  rifen,that  was  the 
 third  morning.  Now  when  it  is  faid  the  evening  and  the 
 morning  was  the  fir  ft  day;  by  the  morning  here  is  under-* 
 flood  the  firft  part  of  the  morning  ending  the  night,  ra- 
 ther than  beginning  theday,as  by  the  firft  part  of  Gnereb 
 is  underftood5the  ending  of the  day,  and  not  the  begin- 
 ning ofthe  nights 
 
 Ezek.iq.io^y.  The  Lord  fheweth  the  Prophet  in 
 a  vifion  that  lerufalem  ihould  be  deftroyed,  and  he  com-' 
 mandedhim  to  hold  his  peace  and  not  to  fpeake  ofthe 
 definition  of  it  to  the  people  $  and;  the  Lord  giveth^ 
 himafigne,  that  his  mouth  ihould  bee  opened  in  that 
 day  that  the  cittyfhould  be  deftroyed,  and  that  in  that 
 day  he  would  fend  one  to  tell  him  5  hee  was  dumbe  all• 
 this  while  3and  the  accomplifhment  of  this  prophefy  we 
 fee.  Ezek.33..  22*  Where  the  Prophets  mouth  was 
 opened  unto  him  in  the  evening,  and  the  meflenger 
 came  to  him  in  the  morning :  therefore  the  morning  is  a 
 part  ofthe  Hight  proceeding,  and  the  day  beginnethat 
 the  night. 
 
 EzektelfQttcth  downe  expreffely  theyeare,  the  mo- 
 neth,  anatheday  when  he  law  this  vifion  Ez>ek.  14. 1. 
 And  he  opened  not  his  mouth  concerning  this  matter, 
 from  the  ninth  ycare  to  the  twelfth,  at  which  time  Ie~ 
 rufilem  was  deftroyed.  Cq>.  3  $.  22.  Then  the  hand  of 
 the  Lord  was  upon  him,and  opened  his  mouth,  and  hee 
 fpakethefetfe  fame  night  that  the  citty  was  deftroyed, 
 and  in  the  morning  of  that;  ;day  themeffenger  came  to 
 lum ,  buuhis  morning  could  not  be  a  part  ofthat  day  in 
 
 which 
 
 Anfn»er}: 
 
 to»iiiS!i«--t-- 
 
to  4 
 
 ob'pU; 
 
 Anfwer, 
 
 All  thefe  thin  gsconctrs» 
 ning  the  deftruction  of 
 the  temple, were  really 
 «lone  and  not  in  vifion. 
 
 Otyfi* 
 
 Anfw. 
 
 The  evening  kath  &n« 
 dry  peri*** 
 
 — :  , 1 * ^     1 
 
 /tnExpdfitionofiheMorallLaw*  Command,  j•  Lib•! 
 
 |  which  the  citty  was  deftroyed,  and  in  which  his  mouth 
 was  opened  $  becaufe  there  was  three  dayes  journey  be- 
 twixt ^™y^/<rw  and  £4^  where  Ezckiel  was  in  the 
 captivity  for  the  prefent:  therefore  this  teftimony  will 
 not  ferve  the  turne  to  prove  rfiat  the  morning  was  a  part 
 of  that  day  in  which  his  mouth  was  opened. 
 
 If  it  be  iaid  that  all  this  was  done  in  vifion ;  therefore 
 hee  that  efcaped  that  night  came  to  Ezekiel  that  mor- 
 ning. 
 
 Was  itrufalcm deflroyed  onely  invifiottif  did  Ezekiel 
 hold  his  peace  all  this  time  onely  in  vifion  ί  and  faw  the 
 Prophet  this  day  of  the  deftruftion  of  lernfalem  onely  in 
 a  vifion  ί  this  cannot  ftand  ;  wherefore  all  thefe  were  re- 
 ally done,  and  he  told  him  of  the  deftrudion  of  the  citty; 
 which  he  could  not  do  in  one  night  being  fuch  a  diftance 
 betwixt  lerufakm  and  Baby  tin.This  text  then  will  afford 
 no  more  but  thisan  that  day  that  the  man  efcapeth  he  ihal 
 come  to  thee,and  tell  thee  of  the  deftruftion  of  the  citty; 
 andnot  this,  that  he  ihall  come  the  felfe  fame  day  that  he 
 efcapeth. 
 
 GeN.29.13.  Leah  was  brought  to  lacobin  the  evenings 
 that  is3in  the  night;  otherwife  J/w£  would  have  difcer- 
 ncd  hentherefore  the  evening  belonged  to  the  night,and 
 not  to  the  day. 
 
 The  evening  hath  fundry  periods  in  the  fcripture,  be- 
 fore it  be  called  night  properly,  as  the  morning  hath." 
 Firft,when  the  fun  is  declining,  fecondly,when  the  fun  is 
 fetting,the  time  betwixt  thefe  two  was  called  inter  duos 
 vefferasjetmxt  two  evenings  Exod.i2.6.  Thefe  twoe- 
 |  venings  belong  properly  to  the  day ;  then  there  is  a  third 
 partofthe£vening,whenitisdarke  night,  and  this  be- 
 longeth  to  the  night:  and  it  was  in  this  eveningthat  Laban 
 brought  Leah  to  lacob. 
 
 Now  becaufe  the  day  beginneth  at  the  morning  and 
 not  at  the  evening,  it  followeth,  that  the  Sabbath  muft 
 
 begin 
 
When  the  Sabbath  day  beginneth. 
 
 begin  at  the  fame  period,  at  which  the  day  began  at  the 
 creation. 
 
 This  fixed  period  at  which  the  Sabbath  beginneth 
 jnuft  be  after  midnight,  when  it  is  dawning  towards  the 
 day,that  is,  when  the  day  is  afcending  upward,  therefore 
 Matthew  inih^Chapt2 8 .  ι  .When it  began  to  dawne  towards 
 thefirfi  day  oftheweeke:  in  the  originall  it  is  fr jpmfeii  from 
 Uwrowtitf  which  fignifieth  to  waxe  towards  the  light,  al- 
 though k  be  not  lighten  iignifieth  not  Habhdil  the  candle 
 of  feparation,with  which  the  Iewes  ufed  to  make  adf* 
 ftinition  betwixt  the  Sabbath  and  the  day  following  5 
 neither  doth  it  fignifie  the  light  of  the  ftarres,  as  fome 
 would  have  it;  neitherthe  rifing  of  the  morning ftarres 
 onely  when  the  Sabbath  beginneth  to  be  but  that  time 
 kept,  and  dawneth  towards  it. 
 
 If  this  be  the  true  beginning  of  the  day  after  midnight, 
 then  the  nations  who  keepea  diverfe  period  of  the  be- 
 ginning of  their  day  from  this,decline  from  the  firft  infti- 
 tution ,  as  the  Vmbrians  at  midnight,  the  Attronomers  at 
 mid  -day  5  the  Babylonians  at  the  funne  rifing,  the  Atheni- 
 ans at  the  funne  fetting." 
 
 Midnight  cannot  be  properly  the  beginning  of  the  day, 
 becaufe  it  partly  partaketh  of  the  day  going  before,and 
 partly  of  the  day  following;for  the  beginning  of  the  day 
 muft  be  after  midnight ,  and  it  is  de  media  nme^  and  not 
 media  nox  when  it  beginneth. 
 
 It  cannot  begin  at  the  mid  -day ,  for  this  is  contrary  to 
 he  firft  inftitution ,  for  here  there  is  neither  morning  nor 
 evening. 
 
 Thirdly,it  cannot  begin  at  the  light  with  the  Babylo- 
 tians ;  for  here  there  .would  follow  a  great  abfurdity: 
 >ecatofethey  who  dwell  farre  North  from  the  equino- 
 liallline,  or  farre  South  from  it;  they  have  the  funne 
 nfummerthewhole  foure  and  twenty  houres,  and  in 
 winter  they  want  the  light  of  the  funne  the  whole  day: 
 
 therefore 
 
 10s 
 
 The  time  when  the  Sab 
 barh  doth  begin  is  after 
 midnight. 
 
 •  j  - 
 
 Candela  feparttionh. 
 
 Ludovicxs  de  Die  in~ 
 aumtatWn  CM<mb. 
 
 The  inconvenience* 
 that  would  follow  if-, 
 the  Sabbath  began  atss 
 ny  other  time  than  aftgi 
 raidnigh?. 
 
 Why  the  Sabbath  cans 
 not  begin  actljelighg, 
 
%  ο  6         J  η  Expofttion  of  the  MoraU  Law.command.  4  Xi  b. 
 
 1' 
 
 Why  it  cannot  begin  it 
 thefuaaefcttirg. 
 
 TfieEv*h£eliili  *peak 
 of  thedivifion  of  the 
 day,  according  to  the 
 
 Roman»  computation. 
 
 thereforeifthe  Sabbath  began  here  with  the  light,  then 
 their  Sabbath  ihould  be  twice  as  long  in  the  fummer, 
 and  none  in  winter:  therefore  there  muft  be  another  pe- 
 riod at  which  the  day  beginneth,  than  the  light,  or  the 
 rifingofthefunne. 
 
 Laftly,  the  fet  ting  of  the  funne  cannot  be  the  begin, 
 ningofthenaturall  day,  for  this  is  contrary  to  the  c  der 
 of  creation,  as  is  faid  before.»  therefore  no  man  ought  to 
 invert  the  order  ofnature  for  the  beginning  ofthe<3ay, 
 except  God  come  in  by  his  divine  inftitution  and  change 
 it,-as  when  he  brought  the  children  of  Ijracl  out  of  Egypt 
 in  the  evening,  and  inftitutcd  the  PaiTeover  as  a  memori- 
 al of  that  deliverance,  he  began  that  day  at  the  evening  1 
 which  obfervation  they  kept  from  that  night  in  which 
 they  came  out  of  Egypt, \mu\l  that  ofe*  ling  when  Chrift 
 rofc  ag§ine  from  the  dead. 
 
 ;  TheXvangelifts  when  they  fpea!<e  of  the  morning 
 when  Chrift  rofe,  they  fpeake  according  to  therecko 
 Bing  of  the  Romans,  and  not  according  to  the  recko 
 jningofthe  Iewes.  The  Iewes  at  this  time  had  many 
 cuftomesof  the  Romans  amongft  them,  becaufe  they 
 were  fubjed  to  them;  the  Iewes  divided  their  night  in 
 three  watches,  the  firft  they  called  caput  vigiliarum,  the 
 beginning  of  the  watches,  Lament .a.  19.  then  they  had  the 
 middle  wztch.ludg.  7  1 7.  and  the  morning  watch. Exod. 
 14.14.  Butafterthc  manner  of  the  Romanstbey  di- 
 vided their  night  into  foure  watches,  And  he  came  tot  hem 
 in  the  fourth  watch,  Μ  arc  .6. 48  .So  they  dated  their  yeeres 
 according  to  the  reigne  of  the  Princes,  who  reigned  over 
 them,  as  Luc.  ?.  1.  In  the  fifteenth  yeare  of  the  rcigmof 
 Tiberius  c&far.  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  they  called  it  tAir a  Alexandria  and  fo,  <AEra  Seleuci* 
 d>rxm  K^Uxandrh  and  fo  here  they  follow  the  Ro-  j 
 
 mans] 
 
When  the  Sabbath  day  beginneth, 
 
 xo7 
 
 mans  in  counting  of  their  day  .The  Romans  divided  their 
 day  and  night  into  fixteene  parts,  the  firft  part  was  called 
 Diluculttm^i  Ortusfolis^  Afcenfie dtei^  Antemcdium did 
 5  Mcridies,  6  PotneridianHmtcmptts,  jDcclinatiodtei^S 
 Occafos foils ^9  Grcptifcufom^  io  Conticinium^  n  Afvenfio 
 notiit,  1 1  Ante  medium  ncttlf^  ι  $  Intempefiiva  nox^  i/\.De 
 media  notfe^  15  Dcclinatio  noctis^  16  Gallicimum  all  this 
 ;  time  De  media  noctc, unull  the  rifing  ofthefunneis  called 
 themorning. 
 ■ 
 
 4  Vemonftration  to  flow  at  what  time  the  day 
 began  in  the  creation. 
 
 The  Romans  divided 
 their  day  and  ni$hcinto 
 flxteene  parts* 
 
 Vide  Rofiei  dnt'^mWet 
 
 ?WY& 
 
 CHAP 
 
%  ο  8  Jn  Expofition  of  the  Morall  Law.command.  4X1  b. 
 
 That  the  firft  borne 
 ifcoule  have  a  double 
 portion  was  both  mo- 
 rall, iudiciall>  and  cere" 
 moniall. 
 
 ?φ'&Ηη* 
 
 ^Morale, 
 
 CHAP.  Hi, 
 
 Of  the  Morall,  Judiciall/md  Ceremoniall  partrftk 
 Sabbath  day. 
 
 commandement  IV. 
 
 Nebem.p.  14.  K^ind  madefi  knorvne  unu  t hem  thy  bo i 
 Sabbath^  and  commandedjl  them  frees  ft  sy  fiatmes,  a) 
 lawes  by  the  hand  ofMofes  thyfervam. 
 
 SOmeof  Mofes  iawes  are  both  moral,  judicially  and  ce- 
 remoniall. Example,  to  give  a  double  portion  to  the 
 eldeft,  there  is  fomething  naturailin  this  law,  to  give  a 
 double  portion  to  the  eldeft,  becaufche  was  his  fathers 
 ftrengthand  firft  begotten:  there  was  fomething  judicial 
 in  this  law,  he  muft  have  a  double  portion^becaufe  he  was 
 to  maintaine  the  prerogative  of  the  firft  borne  in  Jfraeh 
 and  there  was  fomething  ceremoniall  in  this  law,  as  he 
 got  a  double  portion  ^  becaufe  he  was  a  type  of  Chrift, 
 Who  rv&  the  fir  β  borne  amongfi  many.Rom.8.2g. 
 
 The  judiciall  part  of  the  law  ceafeth  now,  becaufe  the 
 commonwealth  of  //m/ftandeth  not  now:The  ceremo* 
 nial  part  of  the  law  is  taken  away,becaufe  the  eldeft  now 
 is  not  a  type  of  Chrift  the  firft  borne :  but  the  morall  part 
 ofthe  law  remaineth,  that  the  eldeft  ihould  have  a  dou* 
 ble  portion,becaufe  he  is  his  fathers  ftrength. 
 
 So  in  the  law  ofthe  Sabbath,there  is  fomething  mora, 
 lepofitivum^the  morall  poiitive  part  ofthe  law  ί  and  fe• 
 condly, fomething  ^^//^^«^  dtvwumjhe  divine poiitive 
 part  ofthe  law,and  both  thofe  remaine  ftill. 
 
 Thirdly,therearefomethingsjudiciallinthisIaw,and 
 Iforaethings  ceremoniall,and  thofe  two  are  abrogated . 
 
 The 
 
Of  the  Morally  Judicial! }  and  Ceremoniall&c. 
 
 The  morall  pofitive  part  of  this  law,  and  the  divine 
 pofitive  part  doe  remaine  :  the  Schoolemen  fay  well, 
 Cultu*  ctt  a  natura,  modttt  a  U-gc^  &  virtus  agrntia^  wor- 
 ship or  religion,  is  from  nature,  the  manner  of  it  is  from 
 the  law,  andtheitrengthto  performeit  is  from  grace, 
 Cnltuocflanaiur>^  nature  it  felfe  teacheth  us  that  there 
 mud  be  a  time  given  to  the  ferviceof  God,  and  this  is 
 morale  pfifitivxMy  the  morall  pofitive  part  of  the  law,  Re- 
 :  member  that  thou  keepe  the  re  β.  But  to  keepe  the  feventh 
 [day,  Medus  efi  a  /e^this  was  the  divine  pofitive  part:but 
 tthefpirit  of  God  teacheth  us  to  fanftifie  the  §abbath,and 
 this  is  λ  gratia  fiom  his  grace- 
 
 This  isthe  morall  pofitive  partofthc  law,  to  have  a 
 [time  forthe  worihip  of  God  3  therefore  all  people  have 
 jappointed  a  certaine  time  for  his  worihip,  the  UHaL•- 
 Tw^/tf  keepe  the  fixt  day  of  the  weeke,  the  Iewes  the 
 feventh  3  the  Chriftiansthcfirftdayj  and  the  Indians  the. 
 fourth  day. 
 
 The  divine  pofitive  part  of  the  law  is  to  keepe  it  with- 
 infeven  daies^this  is  the  limitation  of  God  himfelfe,  for 
 nature  would  not  teach  us  to  keepe  one  offeven,  more 
 then  one  of  eight. 
 
 How  can  this  law  bind  us  more  than  any  other  of  Mo- 
 \fes  judiciall  lawes^feeing  it  is  not  the  morall  pofitive  part 
 of  thelaw  i 
 
 This  divine  pofitive  part  bindeth  all  men,  becaufe 
 it  was  given  to  ^sfdam  before  his  fall,  and  hee  re• 
 prefented  all  mankinde  ^  therefore  this  divine  pofitive 
 I  law  hath  a  greater  force  to  binde  us,  then  other  of  CMo- 
 f€s  pofitive  lawes  which  did  bind  onely  the  Iewes  in/#- 
 \Jea. 
 
 It  may  be  faid  that  ceremonies  are  changeable:  but 
 this  keeping  of  the  Sabbath  is  a  ceremony  5  therefore 
 &c. 
 
 Ceremonies  of  order  appointed  by  the  Chnrch  may 
 
 be 
 
 xop 
 
 W  hat  is  morale  ρββΰ-χ     > 
 y-4m  in  the  Sabbath, 
 
 C 
 
 What  dhifiumpsff/'is 
 
 AH  people  have  appoins 
 ted  a  certaine  time  for 
 the  worihip  of  God. 
 
 $»<β• 
 
 Anpw\ 
 This  divine  pofitive 
 law  bindeth  us  ftr: Aly, 
 becaafisit  wje  given  to 
 Adam  before  fcia  fail. 
 
 Anf»\ 
 
 H. 
 
-2,10 
 
 Ceremonies  of  order 
 may  be  changed  by  the 
 Church. 
 
 The  morall  divine  «as 
 turall  part  ot  the  law 
 cannot  be  revoked  vvitha 
 out  a  fUine  of  Gods  ho- 
 UneiTe, 
 
 Theiudiciailpartofthe 
 Sabbath  is  the  eafe  of 
 
 mauandbeaft• 
 
 The  ceremonial!  part 
 ofthislavvoftheSabs 
 bath. 
 
 Nottokiftdlefireon 
 the  Sabbath  was  a  cerf- 
 monialllaw• 
 
 Jn  Expofition  of  the  Morall  Law.command.  4.Lib.  j# 
 
 be  changed,  but  this  cannot  be  changed,  for  although 
 it  be  not  the  naturall  part  of  the  law,  yet  it  hath  the  pro- 
 perties of  the  naturall  part  5  fotthat  whichisthe  morall 
 and  divine  naturall  part  of  the  law,  cannot  be  revoked 
 without  a  ftaine  of  the  Lords  holinefle,  as  that  adultery 
 fhouldbenofinnes  but  this  circumfcription  of  the  day 
 might  be  altered  to  the  fourth  or  fifth  day  without  any 
 ftaine  of  Gods  ^olineiTe  5  yetbecaufeit  is  the  divine  po- 
 fitive  part  which  God  himfelfe  hath  fet  downe,  and  gave 
 to  K^idam  before  his  fall,  therefore  it  cannot  be  altered 
 orchanged. 
 
 Thejudiciallpartof  this  law  is  the  eafe  of  man  andJ 
 beaft.So  in  the  feventh  yeare  the  land  was  to  reft  for  the 
 eafe  of  man  andbeaft.Ziw/f.2  5*  6.  for  the  fir  anger  and  for 
 ihyfervwt&c.  The  Lord  had  a  ipeciall  refped:  to  his 
 people  as  he  was  their  governour,  law-giver,  and  cap- 
 taine,  ludg•  8.23.  And  they  were  Feudarij  his  fewers 
 who  in  a  fpeciall  manner  held  their  land  of  him,  and  in 
 this  refpedi  eipecially,  hee  gave  them  their  judiciall 
 lawes. 
 
 The  ceremoniall  part  of  this  law  confined  in  the  man- 
 ner how  they  kept  their  fabbath,  they  had  a  double  fa- 
 crificeforit,they  might  kindle  no  fire  on  it,  Exod.  35.3. 
 They  might  dreifeno  meate  that  day ,they  were  limited 
 to  a  Sabbath  daies  journey,  their  Sabbath  began  in  the 
 evening  and  ended  in  the  evening,  and  it  was  a  type  to 
 them  of  all  the  benefits  which  they  were  to  receivein 
 Chrift  to  come. 
 
 They  might  kindle  no  fire  this  day,  this  was  a  cere- 
 monial! part  of  their  fervice;  and  it  feemeth  but  to 
 have  continued  as  long  as  they  were  in  the  wildernefTe. 
 When  Chrift  went  to  eate  bread  in  the  houfe  of  one  of 
 thechiefe  Pharifees  upon  the  Sabbath  day,  Luke  iS 
 1.  is  it  probable  that  there  was  no  fire  that  day  to 
 jdreiTe  the  meate  <  Their  Sabbath  was  a  day  of  joy  unto 
 
 them 
 
OJtbe  Morall,  Judicial!  ya?id  Ceremonially  tsrc. 
 
 xhcm,  and  they  laid  afidc  their  fackcloth  that  day,  and 
 they  had  afeaft  thatday,  which  was  a  part  of  their  ce- 
 remonial 1  worihip, /W//A  10.3. 
 
 Whether  are  wee  as  itriftly  bound  to  keepc  the  Sab- 
 bath, as  the  Icwes  were  under  the  Law  i 
 
 We  are  not  ib  ftri&ly  bound  to  the  letter,  as  they 
 were  in  the  wilderneiTe ;  for  wee  may  kindle  fire  upon 
 the  Sabbath,  and  drefle  meat©,  providing  that  it  bee 
 done  foberly,  and  without  any  hindrance  to  the  di- 
 vine worihip  ;  if  we  confider  afterwards  againe,how  the 
 Sabbath  to  them  was  afeaft,  wee  have  not  fuch  a  liber- 
 ty as  that:  for  it  was  a  part  of  their  pedagogie  under 
 the  law.  When  they  made  afeaft  that  day,  it  was  a  re- 
 membrance to  them  of  the  benefits  which  they  were  to 
 get  in  Chrift  to  come ,  and  therefore  that  occafion  ceaf- 
 ing,  we  are  not  bound  to  it  j  we  may  fail  upon  the  Sab- 
 bath, and  humble  our  felves  when  occafion  ferveth,  but 
 wee  are  more  bound  to  the  morall  reft  than  they  were; 
 the  Lord  faith,  loel  2.  19.  Rent  jour  hearts  and  not  your 
 .garments  $  the  morall  part  of  this  lawbindethusmore 
 then  it  did  binde  the  Iewes,  in  refpeft  of  the  greater 
 mcafure  of  knowledge  which  wee  have  now:  but  the 
 litcrall  part  of  the  law  did  binde  the  Iewes,  but  it  doth 
 not  binde  us ;  for  they  were  to  rent  their  cloahes  as  well 
 as  their  hearts  in  the  day  of  humiliation. 
 
 They  might  goe  no  further  that  day  than  a  Sabbath 
 •dayes  journey  ,they  meafured  their  journey  two  wayes; 
 the  firft  was  their  common  meafure,  and  that  was  called 
 [Cibhrath  haaretz,~]  dittaterrt.  Gen.  35.15.  that  is,  as 
 much  ground  as  a  man  might  goe  from  morning  to 
 breakefaft,  or  from  breakefaft  to  dinner;  the  Seventy 
 tranflateit  •;^^^^ΐρό^  that  is,  as  much  ground 
 as  a  horfe  will  runne  in  a  carreare  or  a  fpurt :  fo  farrc  was 
 it  betwixt  Bethlehem  and  Rama..  The  fecond  mcafure 
 ol  their  journey ,   was  the  meafure  for  the  Sabbath, 
 
 Qjc[  q  which 
 
 HI 
 
 The  Iewes  S.ibbith 
 was  a  day  of'ioy  to 
 them. 
 
 gltfi. 
 
 Anf#m 
 
 The  Sabbath  a  part  of 
 the  Iewes  pedagogie. 
 The  Sabbath  w.vj  a 
 type  to  the  Icwes  of  all 
 the  benefits  which  they 
 were  to  receive  m 
 Chnit. 
 
 Wee  are  more  boun  J  to 
 the  moral!  reft  of  the 
 the  Sabbath  than  the 
 Iewes  were. 
 
 Whit  a  Sabbath  dayes 
 iourney  was. 
 
 1?ΊΝΠ    ΓΠΜ 
 dixtatsnie. 
 
£12, 
 
 TctminuASabhatbt, 
 
 ^TQ  failure• 
 
 Howfaire  the  Icwcs 
 might  goe  upon  die 
 Sabbath  in  Canaan. 
 
 This  was  ceremoniall 
 in  the  Sibbith  to  begin 
 ac  the  evening. 
 
 IT 
 
 What  the  Sabbuh  fig- 
 nified aliegoncr.Ily,  tro* 
 poiogicnliy  andanage- 
 jicafly. 
 
 JnExpofitionofthe  MorallLaw*     Command^•  Lib  Η 
 
 |  which  was  as  farre  diftant  as  betwixt  the  uttermoft  tent 
 |  and  the  tabernacle,  which  was  two thoufand  cubits ,  loft, 
 3.4.  And  this  they  called  [Tebhum  Sabbath'}  terminus 
 Sabbat  hi  ^ηά  ibthey  call  h[_mil~]  mill  are, that  \syzn  Italian 
 mile:  The  Sjriack  hath  it,  almoft  feaven  furlongs :  but 
 when  they  came  to  C**;^//?,  they  might  goe  as  farre  up- 
 on the  Sabbath  as  the  fpace  betwixt  their  houfes  and 
 their  Synagogues,  every  mans  hou£e  was  not  fo  neere 
 the  Synagogue  as  mount  Olivet  was  to  lernfalem^  thus  > 
 much  ground  of  two  thoufand  cubits  kept  ftill  the  name 
 of  a  Sabbath  days  journey,although  they  might  goe  fur- 
 ther upon  the  Sabbath  then  two  thoufand  cubits.  Some 
 doe  hold  that  a  Sabbath  dayes  journey  after  that  they 
 came  to  Canaan  wjisasmuch  ground,  as  they  might  goe 
 afterthe  evening  facrifice  was  ended,  but  this  would  be 
 averyuncertainemeaiure  of  ground  ,  for  then  it  might 
 be  longer  or  ihorter,  according  to  the  length  or  fhort. 
 neiTeoftheday. 
 
 This  was  a  part  of  the  ccremoniall  Sabbath,  to  begin 
 at  the  evening,  and  end  at  the  evening,  Nehem.  13.  \g. 
 ss4ndit  came  to  paffe,  that  when  the  gates  of  Ierufakm  be- 
 gan to  be  d.irke,  before  the  Sabbath  I  commanded  the  gates 
 to  be  put. 
 
 Laftly,  their  Sabbath  was  a  pledge  to  them  of  all  the 
 benefits  which  they  were  to  receive  in  Chrift  to  come; 
 in  the  allegorical!  iignification,  their  Sabbath  fignified 
 tothem  Chriftreftingin  thegrave-,  in  the  tropologicall• 
 fignification,  it  fignified  to  them  their  reft  from  their  fer- 
 vileworkes,and  workes  of  the  flelh:  and  in  the  anago- 
 gicall  fignification,  it  fignified  to  them  their  eternal]1 
 reft. 
 
 But  is  not  our  Sabbath  a  type  to  us  of  our  eternall 
 reft* 
 
 It  is  an  arbitrary  type,  but  not  adeftinate  type,  for  all, 
 types  are  ceafed  now  to  uss  wee  may  fay,  as  wee  reft 
 
 this,< 
 
Of  the  Morall,j[ndicialI9dnd  Ceremonially  <&c. 
 
 11} 
 
 this  day  from  our  laboursjfo  we  Ω  all  reft  one  day  in  the 
 heavens  from  our  finnes,  but  this  isonely  an  arbitrary 
 type.  So  the  head  and  the  body  are  but  arbitraric  types 
 of  Chrift  and  his  Church :  fo  the  feaven  golden  candlc- 
 ftickes^c^/^.i.ij.arebut  arbitrary  types  to  the  fea- 
 ven Churches  in  o//k,  and  companions  arc  borrowed 
 fromthofc. 
 
 How  fliall  we  difcerne  thofe  things  which  are  forbid- 
 den by  a  moral!  law,from  thefc  things  which  are  forbid- 
 den by  a  ceremoniall  law? 
 
 That  which  is  forbidden  by  a  ceremoniall  law  is  for- 
 bidden at  one  time,  and  not  at  another.  Example,  to 
 kindle  fire  upon  the  Sabbath  is  aceremoniall  law,  be- 
 caufe  it  was  forbidden  to  them  oncly  upon  the  Sabbath; 
 they  might  kindle  fire  at  the  Pafchaandthe  Pentecoft. 
 Soabftinencefrom  leaven,  was  but  a  ceremoniall  law, 
 becaufe  it  was  forbidden  onely  at  the  Pafcha,  and  not  at 
 the  reft  of  the  feafts;  but  to  buy  and  fell  is  forbidden  in 
 all  theirthree  feafts:  therefore  it  is  a  morall  precept, 
 theymightbuy  nothing  upon  the  day  of  the  PaiTeover, 
 therefore  they  bought  all  neceflaries  the  day  before, 
 Iofaj.iy.  So  that  which  is  forbidden  to  fome  pcrfons 
 andnottoallis  a  ceremoniall  thing.  Example,  no  Na- 
 zarct  might  drinke  wine,  and  the  Prieft  might  not  drinke 
 wine  when  he  entred  into  the  Congregation,  but  other 
 perfons  might  drinke  wine,  therefore  itisbuta  ceremo- 
 nial! law.  >,o  for  the  place,  no  man  ?night  carry  avejfcll 
 through  the  temple,  Markt  1 1.  1 6.  but  out  of  that  place, 
 any  man  might  carry  a  vefiell,  therefore  it  was  but  a  ce- 
 remoniall law. 
 
 Lj  Theconclufionofthisis,thislawofthe  Sabbath  hath 
 fomething  morall,  judicially  and  fomething  ceremoniall, 
 therefore  weinuftftudy  todiftinguifh  thofe  three,  that 
 we  may  know  what  part  of  the  Commandement  bindeth 
 us  perpetually  in  this  precept. 
 
 Qiiq  5  CHAP. 
 
 Typui< 
 
 rDcfiir.atus, 
 ^rhitrarui, 
 
 £*'/. 
 
 Anfwm 
 
 To  knew  what  things 
 are  forhidden  by  a  ce- 
 rement «ill, and  what  by 
 a  n»oraJl  law. 
 
 Cotxluft 
 
 ton. 
 
zi4  An  ExpofitionoftkeMoraltLaw.  command.^.  Lib.  ι 
 
 Oicslovus,  agoodeay 
 what? 
 
 Feflum 
 
 Fori. 
 
 Cbori. 
 
 Pur  was  apolitickc 
 cefution  onely. 
 
 tZD'Qi*  tempm. 
 Π  Ή  ceffare. 
 
 ΡΌΦ  quiefcere. 
 Qbjett. 
 
 CHAP.   Hit 
 
 0/f/;e  difference  hetmxt  theSahbatb  and  other  feafi 
 dates. 
 
 commandement  1 1 1 L 
 
 Exod.  31.1  j .  Λ&?  fpventh  day  is  a  Sabbath  of  Sabbaths 
 unto  the  Lord. 
 
 FIrft,  the  Sabbath  day  differed  from  low  Tobh,  a  good 
 day  5  Secondly,  it  differed  from  Gnawer  ethnics  inter- 
 dict 5  Thirdly,from  CMognadim  their  three  great  feafts. 
 
 Firft,  it  differed  from  dies  bonus ,  a  good  day.  ι  .Sam. 
 25.8.  ^  good day,  was  a  day  wherein  they  met  onely  to 
 bee  merry,  but  they  kepr  no  religious  exercife  that  day. 
 
 The  Chaldee  paraprhaft  upon  this  faith,  we  are  com- 
 manded to  keepe  the  Sabbath  and  good  day  es,  that  is, 
 the  feafts,  and  not  to  goe  above  tsvothoufandcubites, 
 but  good  dayes  are  not  fo  taken  in  the  fcriptures  as  ap- 
 plied to  their  feafts :  but  to  a  day  for  banqueting  onely. 
 And  it  was  feftum  fori  ,  non  chcri,  as  the  fchoolemen 
 fpeake  5  fuch  a  feaft  was  that  commemoration  οι  Pur,  it 
 was  commanded  by  Mordechai  to  bee  kept  in  remem- 
 brance of  the  reft  from  their  enemies;  it  is  not  called  Mo- 
 gned,  as  the  reft  oftheir  feafts  are)but[_Tzcmim'}tempuf, 
 it  is'not  called  a  Sabbath  ;  it  is  &id  there  that  they  rcfted 
 from  their  enemies,  the  word  is  Ν  Hah,  but  not  Shabbath 
 to  reft,  but  not  to  reft  as  on  the  Sabbath  or  on  their 
 feafts.  The  dayes  of  Pur  were  but  a  polliticke  ceifation, 
 and  they  were  good  dayes,  but  not  holy  dayes. 
 
 But  the  lewes  have  a  liturgie  appointed  for  this  day, 
 therefore  it  may  feeme  to  bee  a  holy  day  5  upon  this  day 
 
 they 
 
Of  the  difference  betwixt  the  Sabbath  and  other  feafts.  %  ι  y 
 
 they  read  the  booke  of  Ε  fiber  ^  as  may  be  feene  in  their 
 Calendar. 
 
 The  liturgie  was  not  appointed  by  Mordcchai ,  but 
 by  the  Iewes  afterward  5  the  Iewes  at  this  day  upon  the 
 fourteenth  and  fifteenth  of  κ^ίάατ  read  the  hiftory  of 
 Eflher^  and  as  often  as  mention  is  made  oiHaman ,  they 
 knocke  upon  the  table  of  the  Synagogue,  as  though  they 
 would  beate  out  his  braines,  and  they  cry,  curfed  be  Ha- 
 ma#,  but  bleffcd  be  Mordechai;  curfed  bee  Zerefh,  but 
 blettcAbcEfiher. 
 
 Secondly,  the  Sabbath  differed  from  Gna&ercth ,  or 
 diesinterditfi.loel.i.  13.  they  are  called  Gnazeretb^  or 
 dies  intrrdicti^  becaufe  the  hands  of  men  werefhutup 
 atthefe  times  from  worke  ;  and  thefe  were  kept  when 
 fome  great  and  heavie  judgement  of  God  was  upon  the 
 Church.  Such  was  the  fail  of  the  fourth  moneth  when 
 Jcrufalem  was  taken,  ler.  29.  6.  So  the  fail  of  the  fift 
 moneth,  the  feventh  day,  for  the  burning  of  the  temple, 
 thisiaft,/;r.5i.i2.  it  is  faid  to  bee  kept  the  ninth  day,  it 
 feemeth  then  that  thisfaft  was  kept  both  thedayes,  for 
 the  great  defolation  that  was  then  s  their  third  faft  was 
 kept  in  the  feventh  moneth  7//Jr/,  and  this  was  for  the 
 (laughter  oftf^//^.  2.  King.^.i*.  Their  fourth  faft 
 was  in  their  tenth  moneth  Tebbetb,vthen  Ncbuchadnez,- 
 zcr  burnt  ler ufalcm:  thefe  Gna&crt.th  were  but  occafio- 
 nall,  and  not  perpetuall  as  the  Sabbath  was,  therefore 
 Zach.  8.  i9.  The  Lord  promifed  to  turne thefe  fafts into 
 joy  and  gladneffe,  and  into  chearefull  feafts. 
 
 Thirdly,  the  Sabbath  differed  from  the  feftivall  dayes 
 called  Mognadim. 
 
 The  firft  difference  betwixt  thofe  feafts  and  the  Sab- 
 bath  was  this ;  thefe  feafts  had  no  J&m»i  or  prepara- 
 tion going  before  them,  but  the  Sabbath  had ftilla pre- 
 paration going  before  it,  and  it  was  called  ^^άββχτον  or 
 pervigilium  Sabbat  hi  *The  watching  of  the  whole  night 
 beforethe  Sabbath.  Q^q  3      It 
 
 The  Iewes  liturgie  up- 
 on the  dayes  of  Pur, 
 was  not  appointed  by 
 
 Mordcchai. 
 
 Vide  Schinlerum  in  vo* 
 Pur. 
 
 T^rwydkslmrdifc 
 
 The  Sabbath  differed 
 from  Guaieretb. 
 
 Gnayreth  or  dies  hter- 
 difti  were  appointed  to 
 bee  kept  for  iomc  great 
 Judgement. 
 
 The  Sabbath  differed 
 fromtheirgreatfealts• 
 
 The  feafts  had  no  pre- 
 paration  as  .tbc  Sab- 
 bath hatf. 
 
III.!  u  '     ι  p«.  hi  ,  '  *  at 
 
 1 6  An  Expofition  of  the  Mor  all  Loft.  Comman .  4 .  Lib,  ι 
 
 It  may  be  faid,/tfA.  19. 14.  It  was  thepreparationto  the 
 Tdffeovw  5  therefore  the  Paffeover  had  a  preparation  as 
 well  as  the  Sabbath. 
 
 It  is  called  the  preparation  to  the  Paffeover,  becaufe 
 
 The  feftivall  dayes 
 were  transferred  to  the 
 Sabbath  and  why  ? 
 
 Aiithefacrificcsof 
 their  feafls  gave  way 
 torhcSobbath. 
 Talmud  in  trafi*  de 
 pafikuse.  sap.  $•  ■ 
 
 the  Sabbath  and  the  Paffeover  fell  both  together,  and 
 then  they  transferred  the  Pafcha  to  the  Sabbath.and  that 
 IscdWtaagreatSMath.loh.  19.  31.  And  the  preparation 
 wasthenin  refpeft  of  the  Sabbath,  and  not  in  refpeit 
 ofthefeftivall  days  their  other  feaftsbefides  the  Sab- 
 bath needed  no  preparation. 
 
 Secondly,  the  Sabbath  and  their  feftivall  dayes  diffe- 
 red in  this,  they  ufed  to  transferre  their  feftivall  dayes  to 
 the  Sabbath,  but  the  Sabbath  ftood  immoveable, and 
 could  never  be  removed  to  any  of  their  f  eafts ,  they  ufed 
 as  the  lewes  fay,  to  transferre  their  other  holy  daies  to 
 the  Sabbath,  propter  olera  &  mortuos^  that  is,  becaufe 
 their  meats  and  dead  bodies  could  not  be  kept  from  cor- 
 ruption  two  dayes  together,  and  efpeciallyin  Tifrian- 
 fweringtoourAutumne:  therefore  they  made  the  feaft 
 day  a  common  day-,  &  upofrit  they  prepared  their  meat 
 and  buried  their  dead,and  they  transferred  the  religious 
 exercifesof  that  day  to  the  Sabbath. 
 
 So  the  facrifices.  of  all  their  feafts  gave  way  to  the 
 Sabbath;  their  daily  evening  facrifice  was  killed  at 
 eight  of  the  clockeand  anhalfe,  according  to  the  lewes  I 
 counting  of  their  houres,  that  is ,  halfe  an  houre  before 
 three,  and  offered  at  the  ninth  houre  and  anhalfe,  that  j 
 is,  halfe  an  houre  after  our  three :  but  in  the  evening  of  j 
 the  Paffeover  it  was  killed  halfe  an  houre  before  feven^ 
 and  offered  halfe  an  houre  before  eight,  that  is,  accor- 
 ding to  our  calculation,  it  was  killed  halfe  an  houre  af- 
 ter one,and  offered  halfe  an  houreafter  two  of  the  clock; 
 and  thisthey  did  that  they  might  reft  the  evening  of  the 
 Sabbath. 
 
 Fouthly,  the  Sabbath  had  a  double  facrifice  ap- 
 pointed J 
 
Of  the  difference  betwixt  the  Sabbath  and  other  feafls. 
 
 2,1 
 
 pointed  for  it0  whereas  their  fcafts  had  their  owne  parti- 
 cular facrifices. 
 
 Fiftly,  the  Sabbath  was  kept  in  the  wilderncife  and 
 in  the  captivity,and  he  thatbrake  the  Sabbath  in  the  wil- 
 derneffc,  was  ftoned  to  death,  but  thofefeafts  were  not 
 kept  in  the  captivitie,  and  the  Paifeover  but  once  kept  in 
 the  wildernefle,  Num.9.5. 
 
 Laftly,  the  Sabbath  and  other  feftivalldayes  differ  in 
 this,  the  whole  weekctooke  the  denomination  from  the 
 Sabbath. £#£.  1 8. 12.  Ififl  twiceinthe Sabbath,  thatis, 
 intheweeke.  So  0^^.13.42.  The  G  entiles  be  fought  that 
 thefe  words  might  bee  f  reached  unto  them,  \it {*?<%»**$$&% 
 that  is,  in  the  middle  of  the  weeke. 
 
 The  difference  betwixt  the  Sabbath,  and  the  weeke 
 dayeswas  this,  every  Sabbath  daythey  came  to  heare 
 the  fcriptures,  read  and  expounded•  CM  arc.  1.2  i.Luc.q. 
 3 1 .  So  K^ifi.  14. 1 5 .  and  15.21.  but  on  the  weeke  dayes 
 they  met  but  occafionally?as  Act.  1 7.1  ο.  Ε  fay  5  g.2 .  They 
 fecke  mee  dayly  to  know  mywayes-,  they  fought  the  Lord 
 dayly,  but  the  Sabbath  day  was  the  appointed  time  to 
 feeke. 
 
 The  conclufion  of  this  is,  the  I  ewes  had  many  Sab- 
 baths, and  now  wee  have  but  one,  and  therefore  wee 
 fhouldbeemorecarefullin  obferving  of  it ;  nam  visum- 
 tafortior.  Tor  as  ariver  divided  into  many  ftreames  run- 
 neth the  more  (lowly,  and  united  into  one  runneth  the 
 more  ftrongly,  fo  theaffeftionsfet  upon  moe  objedlsare 
 not  fo  intended,  as  when  they  are  fet  upon  one• 
 
 QiH4 
 
 CHAP 
 
 The  Sabbath  had  a 
 double  fr.critfcc. 
 
 Thc'S:bbath  was  kept 
 mthcwildcincflc. 
 
 The  whole  wcelre  took 
 denGminationfreai  tIlc 
 Sabbath. 
 
 The  ditfereflce  betwixt 
 
 ^Sabbithaqd  weeke 
 «ayes. 
 
 ΟοητΙαβοη, 
 
2i8  AnExpofitionoftheMorallLall•.  Comman.4.  Lib. 
 
 God  v?ho   made  the 
 creature,  hethoncly 
 power  to  feparaie  it  for 
 a  holy  ufe. 
 
 -y  Cmfil- 
 
 How  the  Lord  is  faid 
 to  faoflific  the  Sabbat  h 
 
 Time  is  called  holyirr 
 properly, 
 
 CHAP.  V. 
 
 OftheJanBification  of  the  Sabbath 
 -  Commandement  II I L 
 
 Ε fiy  5S.  13.  If  thon  turne  away  thy  foote  from  the  Sab- 
 bath  y  from  doing  thy  pleafure  0r\my  holy  dayy  and  call  the 
 Sabbath  a  delight^  the  holy  of  the  Lord,  honour  able^andfbAlt 
 honour  him^c  .Then  I  will caufe  thee  to  ride  up on  the  high 
 places  of  the  earth^andfeed  thee  with  the  heritage  of  Jacob. 
 
 GOD  fandifieth  his  Sabbath,  and  manfandiffeth  it, 
 God  fan&ifieth  the  Sabbath  becaufe  he  made  itj  he 
 that  made  the  creature  hath  power  to  fandifieit.,  and 
 to  leparate  it  for  a  holy  ufe :  he  that  made  the  bread  and 
 the  vvinp  may  fet  a  new  ft ampe  upon  thefe  creatures,  and 
 appointthemforhisfacrament.  So  hee  that  made  the 
 dayes  may  feparate  a  day  for  his  owne  ufe  and  fervice,  I 
 and  this  is  confiitutivafantffficatio  ;  but  when  man  is  faid 
 tofandifiethe  Sabbath,  kisbut  invacativafaxffiftatio, 
 that  is,he  deiires  of  God  that  grace,  that  he  may  fandific 
 !  it,  and  keepe  it  holy* 
 
 Againe,  God  isfaidtofandifieit•  Ezek.  20. 12.  /gave 
 j  them  my  Sabbath  to  bee  afi^ne  betwixt  mte  and  them^  that 
 j  they  may  know  that  lam  the  Lord  who fanffifieth  them  \  the 
 Lord  fandifieth  this  day  when  hee  fandifieth  man  to 
 keepeit  hoiy.  A  man  is  faid  to  doe  a  thing  when  heein- 
 deavoursto  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,  becanfe  hee 
 feparateth  it  from  a  prophane  ufe  to  a  religious  ufe  5 
 timeinitfelfeisnotiandi&ed,  it  is  but  numeruo  motus ; 
 
 and 
 
f  the  difference  het^ixt  the  Sabbath  and  other  feafls. 
 
 id  it  is  called  holy  improperly  onely,  becaufe  it  isthc 
 icafure  of  holy  aftions :  fo  the  Angel  faid  to  Sara,  ι  will 
 'turnetotheeat  the  time  of  life. Gen.  18.14.  Time  in  it  fclf 
 xh  not  live,  it  is  onely  themeafure  of  living  things :  fo 
 JC  Sabbath  is  fandified  when  it  is  made  the  raeafure  of 
 Άγ.  aftions.  Workes  to  bee  done  that  day,  are  the 
 orkes  of  the  fouleefpccially,  all  the  weeke  long  a  mans 
 avellisfor  his  mouth.  Ecclef.  6.  η.  and  the  Sabbath  is 
 ν  the  foule,  a  noble  day  in  refpeft  of  the  weeke  dayes  5 
 idhethatexercifethhimfelfc  that  day  as  hee  ought,  is 
 e  Lords  freeman. 
 
 There  are  fundry  forts  of  people  who  fan&ifienot 
 e  Sabbath,  fome  mocke  the  Sabbath  and  fcorne  it. 
 went.  i.  j.Theadverfarics  faw  hcr,and  didmocke  at  her 
 xbbaths.oiugufline  faith  of  Seneca^xhzt  hee  mocked  the 
 vves,becaufe  they  fpent  the  feventh  part  of  their 
 i  in  idleneiTe,  and  the  heathen  called  the  Iewes  Sabba- 
 r;;?inderifion. 
 
 There  is  another  fort  of  people  who  thinketheSab- 
 tth  a  burden  to  them.  ^yimos.  8.  6-  When  will  the  new 
 cone  be  gone,  that  we  w ay fell come  $  and  the  Sabbath  that 
 >  may  fet  forth  tvheate  * 
 
 Τ  here  are  fome  who  make  the  Sabbath  their  delight. 
 (ay  5  8. 1  3.  Some  kept  the  Sabbath  of  the  golden  calfe  » 
 aron  faid,  To  morrow  is  afeafi  to  the  Lord,  Exod.  32.5• 
 id  how  kept  they  thisfeaft  1  They  fate  downe  to  eat  and 
 drinkc^androfe  toplay^verfi  6.  Others  keepe  it  as  the 
 c  keepeth  the  Sabbath,  thejrreft  from  labour,  but  they 
 rve  not  the  Lord  that  day,  but  they  know  not  that 
 \bbath  a  Sud,  that  internall  and  fecretreft.  There  is  a 
 lird  fort  who  begin  the  Sabbath,  but  continue  not  in 
 ie  worihip  of  God,  they  thinke  that  apartofitisfuffi- 
 ent  for  God,  and  they  make  it  diem  enter  cifum,  a  halfe 
 olyday,  and  fome  will  abftaine  from  labour  that  day. 
 ut  not  from  paflime  $  but  the  fanftification  of  the  S  ab-- 
 
 batb 
 
 zi  9 
 
 The  Sabbath   is    the 
 meafurcof  holy  anions 
 
 Some  art  mockers  of 
 
 the  Sabbath 
 
 Some  are  weary  of  J: 
 Sabbath. 
 
 To  fome  the  Sabbath 
 
 is  a  delight, 
 
 Three  forts  of  men 
 who  doe  not  fan&iSe 
 the  Sabbath. 
 
 arcammfccret&m.. 
 
220 
 
 Rcafons  proving  ?b- 
 ilmence    frcni   labour 
 and  paftime  ciuhe 
 Sabbath. 
 
 Re  φ»  T. 
 The  Sabbath  given  to 
 Adam>  in  which  hee 
 might  medirate  upon 
 Godi  worke. 
 
 The  end  of  the  Sab- 
 bath is  not  reftchicfiy. 
 
 Rcaf.  2. 
 Tlie  Sabbath  not  ap. 
 pointed  for  paftime. 
 
 yin  Expofition  of  the  MeraB  Law.  Qomman  .^.Xib.1 1 
 
 bath  requireth  both  abftinencefrom  labour  and  paftime, 
 and  that  for  t  hefe  reafons. 
 
 The  fiift  is  taken  from  the  inftitutionoi the  Sabbath, 
 the  Sabbath  was  inftituted  in  innocency,  when  man  might 
 have  wrought  without  tedioufneffe  or.fweat  of  his 
 browes,  the  Lord  appointed  not  this  reft  for  any  wea- 
 rifomeneffe  or  want  ot  recreation  ;  but  a  Sabbath  was 
 inftituted  ,  that  hee  might  have  a  day  to  meditate  upon' 
 Godsworkes  freely;  in  the  weekedaies  he  wasdreffing] 
 the  garden  which  would  have  brought  fome  diftra&ion 
 to  the  minde;  therefore  the  Lord  would  have  a  day  fet  a- 
 part  for  himfelfe,that  man  might  meditate  upon  him  and 
 hisworkes  :  Now  if  i^Adam  who  had  ho  finne  within 
 him^orevill  example  without  him ,  notwithftandingof 
 his  well  difpofed  heart  to  Godsfervicehadneedeofa^ 
 day  5  what  neede  have  we  then  of  a  day  who  are  finners? 
 This  argument  ferveth  againft  thofe  who  thinke  that  the. 
 end  of  the  Sabbath  is,  that  men  may  refrefh  themfelves,i 
 this  could  not  befall  Adam  becaufe  hee  was  not  weary  $ 
 reft!  grant  is  commanded  here,  buiitis  ad  aliitd,  for  ho- 
 lineiTe,  and  not  for  gaming. 
 
 The  fecond  reafon  is  taken  from  the  end  of  the  inftitu- 
 tion,  the  negation  of  labour  isthepofitionofholineflc 
 and  fandiification ,  the  one  is  taken  away  that  the  other 
 may  be  placed  5  but  paftime  and  gaming  after  publique 
 iervice  are  a  let  to  the  reft  of  this  day,for  it  is  all  alike  ho- 
 ly. The  Romans  made  a  law  nequis  lanamTarentoeve- 1 
 heret,  that  none  ihould  carry  wooll  out  oiTarentum,  but 
 (omc  who  carried  iheepe  out  oiTarentum  werepuniihed 
 astranfgreiforsof  the  law  $  becaufe  they  who  carried 
 out  iheepe  carried  out  wooll ;  &  quod  una  viaprohibetur, 
 ad  id  alia  via  fcrveniri  nonpotcttfkat  which  is  forbidden 
 one  way,  we  cannot  come  to  it  by  another  way  5  to  pro- 
 phantr  the  Sabbath  by  workes  is  forbidden,  therefore 
 itisforbben  alfotoprophane  it  by  paftime. 
 
 No 
 
Of  the  janftification  of  the  Sabbath 
 
 *■*.* 
 
 No  time:  hath  any  inherent  holinefle  in  k,for  rcafonable 
 creatures  are  onely  the  fubjeft  of  holinefle  $  altars,  gar- 
 memsandvcifels  hadatypicail  holinefle,  this  was  rela- 
 tive onely  to  the  things  fignificd  by  them,  and  not  in  the 
 things  themfelves  ;  time  then  muft  bee  called  holy  im- 
 properly, becaufekisthemeafureof  holy  a&ions,  but 
 paftimes  and  gaming  cannot  be  called  holy  a&ions . 
 
 That  which  is  mod  large  and  moft  permanent,  is  the 
 principall  and  cifentiall  part  of  the  commandement.  But 
 albeit  David  could  not  haveacceffetothehoufeofthe 
 Lord,  asthefwallowesandthe  fparroweshadtotheal- 
 :ar,  yet  hee  was  bound  to  keepe  the  Sabbath,  and  in  the 
 paptivkie  they  were  bound  to  keepe  this  day  holy,  as  a 
 tnan  in  prifon  is  bound  to  keepe  it  holy  by  private 
 exercifes;  therefore  Chriftbiddeth  his  Difciples  fray 
 that  their -flight  be  not  on  the  Sabbath.  Mit.24.  This  argu- 
 ment maketh  againft  thofe  that  thinke  that  we  are  bound 
 :o  thinke  upon  divine  fervice  no  longer  then  wee  are  in 
 :he  Church, 
 
 Small  workes  are  forbidden  that  day;  was  knot  a 
 mall  thing  to  goe  out  at  their  doores  in  the  morning 
 md  to  ftoope  downe  and  gather  a  little  Manna  betwixt 
 ive  and  fixe  ofthe  clocks  yet  the  Lord  faid,  how  long 
 ►villye  breakemy  commandements  <  and  Mary•  Mag* 
 ialene  would  buie  nothing  fortheannoyntingofChrift 
 jniill  the  Sabbath  was  paft.  Seeing  then  the  Lord  for- 
 >iddcth  fuqh  fmall  things,  wee  cannot  fay  that  the  Sab- 
 bath was  inftkuted  for  refreihing  of  our  wearied  bodies 
 Dnely* 
 
 They  fay  that  the  funne  ihineth  in  fome  placcs.almoft 
 :wenty  and  foure  houres ,  ihall  a  man  keepe  all  this  time 
 holyikisimpoffible. 
 Put  the  cafe*  that  wee  dwell  under  the  pole  where  the 
 unne  ihineth  halfe  ayeare,  the  Sabbath  day  is  not  to 
 3emeafured  here  by  light  and  darkeneife,  but  by  the 
 
 revolutioQ 
 
 Rcafonai. !  ecrc:u  • 
 
 arc  thciubhclof  ho.'i- 
 
 nelfc. 
 
 Keafen  ^., 
 
 Men  are  found  to 
 c he  Sabbath  by  private 
 excrcifesif  they  cannot 
 keepe  it  pqbikety. 
 
 Reafbn  ei 
 Small  workes  are  for- 
 bidden on  the  Sabbath 
 
 Ofyft. 
 
 ΑφΚ 
 
222 
 
 Λη  Expofitien  of  the  MoraU  Law.  Qomman  .4.Lib.1 
 
 Where  the  fimne  (hi*  [revolution  of  the  funne  to  the  fame  point,  in  a  part  of 
 
 Ts'to  be*?  raeafurtd"^  !  which  timC  a  man  may  fleePC  aild  take  hiS  reft>  '*S  he  thaC 
 
 the  revoVion  of  icto  hatha  night  in  that  time.^ 
 
 the  fame  point.  The  conclufion  of  this  is,  God  giveth  us  fixe  whole 
 
 Conclufion* 
 
 Whether  is  this  a  pre» 
 cept  or  peimiflion. 
 
 0by8. 
 
 Anfc  ί 
 
 dayes  to  our  owneufe,  therefore  wee  ihouldgivehima 
 whole  for  his  Sabbath,  or  elfc  wee  have  two  meafures 
 in  our  bagge,  a  little  to  meet  out  with,  and  a  great  to  re- 
 ceive in,  which  is  abomination  to  the  Lord. 
 
 CHAP,  VI. 
 
 That  man  is  commanded  to  labour  fixe  dayes. 
 
 Qommandement  IV. 
 
 Exod.  20. 9 .  Sixe  dayes fialt  thou  labour  and  doe  all  tfa 
 thou  haft  to  dot. 
 
 Slxedayesfhalt  thou  labour ;  the  Lord  commandeth 
 people  to  labour  fixe  dayes,  this  is  not  a  permifli• 
 but  a  precept,  his  not  left  arbitrarie  to  them,  as  if  h 
 ihouldfay,7V  may  labour,  but  it  is  commanded,  Te  fh 
 labour  fixe  dayes.  So  A3. 1.22.  One  Jhallbeawitnefe  wit 
 tuofhisrefurre£Hon^  that  is,  I  command  him  to  bee. 
 wittnefle,  and  not  this  way,it  is  free  for  him  to  bee  a  wi 
 neiTe,  or  he  may  be  a  witnefle. 
 ^  Then  it  may  bee  faid  that  a  man  m2y  not  recreate  hin 
 felfe  upon  the  weeke  dayes. 
 
 The  fchoolemen  fay  well,  that  affirmative  precep  1 
 doe  not  fo  ftraightly  binde  a  negatives  doe :  K^iffirmaA 
 valigant  fempr^ednon  adfemper^  negativa  ligant  femp\ 
 &adfcmper:  the  affirmatives  binde  not  fimply  witho) 
 intermiifion,  but  the  negative  precepts  binde  without  i  I 
 termiifion.  Th« 
 
ΜάΗ  is  commanded  to  labour  fixe  dayts% 
 
 2.2,3 
 
 They  had  their  morning  facrificc  when  they  entrcd  to 
 their  worke,and  their  evening  facrifice  when  th;jy  ended 
 their  workc  they  gave  God  the  fii  ft  part  of  the  day  and 
 ;helaft,  although  they  were  dayesappointed  for  worker. 
 And  lob  2  3.  !  2.  /  have  efleemed  the  words  of  his  mouth 
 "more  the?)  my  necejfary  foode.  They  would  not  omit  this 
 dutie  for  their  mcate,  farrelefle  for  their  labour  :  and 
 ::hey  divided  the  day  in  three  parts,  the  firft  ad  tephilla, 
 orationem,  to  prayer  :  the  fecond  ad  tor  ah,  legem,  for  the 
 reading  of  the  law:  and  the  third  ad  malacha,  ofus\  for 
 vvorkes  ofthcirlawfullcallingrakhoughthey  wercdaies 
 appointed  for  worke,  yet  they  gave  the  Lord  his  part  of 
 them  every  day. 
 
 Sixe  day es  fh alt  thou  labour.  God  hath  given  man  fixe 
 day cs5  therefore  it  is  good  reafon  that  hee  give  the  Lord 
 one  :  hee  gave  Adam  leave  toeatc  of  the  fruit  of  all  the 
 trees  in  paradife,  except  one  3  therefore  hee  fhould  have 
 refcrved  that  one/or  God.  If  the  Lord  had  given  but  one 
 day  to  man,  and  taken  fixe  to  himfelfe5yet  hee  was  to  o- 
 bey ;  but  now  when  he  hath  given  him  fixe5and  taken  but 
 one  to  himfclfe,  how  can  any  man  refufe  to  give  him  this 
 day  t  what  if  the  Lord  had  commanded  thee  feme  great 
 thing  j» ouldejl  not  thou  have  done  it  ?  2  f  King.  5 .  ι  g 
 
 Sixe  dates  /halt  thou  labour  ,  that  thou  mayeft  reft  the 
 feventh,  amanfhould  alwaics  remember  Gods fcrvicc, 
 and  make  it  his  hft  and  princfpall  end.  i.  Cor.  10. 2  \ 
 Whether  therefore yce  tate  ordnnke,  tr  whatsoever  ye  doe, 
 ioe  all  to  the  glory  efcod.  He  fhould  be  diligent  in  his  cal- 
 ling upon  the  weeke"dayes3  that  hec  may  reft  upon  the 
 Sabbath  from  the  workes  of  his  calling  Hee  that  is  not 
 Faithflill  in  his  calling  5  will  never  care  to  keepe  the  ab- 
 )ath;  andhethatkeepeth  the  Sabbath  will  be  diligent 
 nhiscalling^thofetwo  are  like  the  two  cherubins  whofe. 
 :aces  looked  one  towards  another. 
 
 There  is  a  fpeciall  note  of  remembrance  fetbefore 
 
 the 
 
 Thelewesgaveap-rt 
 of  the  worjrc  daycsio 
 the  Lord, 
 
 G^eat  reafon  that  God 
 have  one  day  feeing  hee 
 givethiixe  toman. 
 
 To  Be  i'liiqent  in  rh< 
 cz\  tnn>  and  tokcepe 
 the  Sabbath  c,oe  to- 
 gcthcx. 
 
22,4 
 
 An  ExpofitionoftkeMomllLaw.  command^  Lib. 
 
 A  man  cannot  fep^r-ue 
 a  day  to  make  it  holy* 
 
 Seiruslib.7.capAl• 
 
 Conclujiori. 
 
 - 
 
 the  Sabbath  as  a  phyla&ery  tocaufe  men  to  rememb 
 it;  and  this  is  a  part  of  the  phyla&ery,  Doe  all  that  t 
 haft  to  doe^  doe  the  worke  of  thy  calling  upon  the  weeke 
 dayes,  that  thou  mayeft  keepe  the  Sabbath. 
 
 Whether  may  a  man  feparate  a  weeke  day  for  t 
 fervice  of  God  or  not? 
 
 LevitAj.ii*  When  a  man  planted  a  vineyard,  the 
 Lord  commanded  that  he  ihould  not  eate  of  the  fruitc 
 of  it  for  three  yeares,  and  all  that  time  the  trees  ihoulc 
 beuncircumcifcd;  but  the  fourth  yeare  the  fruite  of  it 
 ihould  be  holy  unto  the  Lord  ,  and  in  the  fift  yeare  they 
 are  bidden  profane  their  vineyards,  that  is,  to  turne  their 
 to  common  ufes;  there  was  no  man  might  ufe  the  fruitc 
 of  the  fourth  yeare,  but  it  was  dedicated  to  God,  anc 
 in  the  fiftyeare  they  were  commanded  to  make  it  com- 
 mon: fo  no  man  may  profane  the  Sabbath  appointed  foi 
 Gods  fervice,  fo  neither  may  they  feparate  any  of  th< 
 reft  of  the  dayes  of  the  weeke  ,  to  make  them  holy  fo 
 Gods  ferviceas  the  Sabbath.  When  a  man  fcparatetl 
 a  particular  day  for  the  worihip  of  God,  it  maketh  i 
 notholy,  as  the  Sabbath  is.  Seir  theCafuift  faith,  Ee- 
 rie fia  pot  eft  aboleredics  feftos,  deter  win  alio  diei  eft  a  jun 
 humano,&  confuetudo plurimum  potest  injure  human  ο  fin 
 cfiftcatioeft  a  lege  divina,  the  Church  may  aboliih  hoi) 
 dayes.,  for  the  determination  of  them  is  but  from  man 
 and  cuftome  prevailed!  much  inthelawesof  men;  bti 
 thefanftificationofaday  isfrom  God:  Godonclymaj 
 fandifiea  Sabbath  for himfelfe,  tempm  non  eft  inter pri 
 vat  a  bona;  time  is  proper  or  peculiar  to  one  man,  but  it  i: 
 numbred  among  fuch  things  as  are  common  to  all,  asth< 
 aire  and  water:  cl•  quod  divini  juris  eft,  nulliustn  bonis  eft 
 therefore  man  cannot  feparate  time  as  God  doth  for  hi 
 fervice  &  their  feparation  is  but  occafionall  and  alterabli 
 Theconclufionof  thisis,  God  hath  given  man  fix* 
 dayes  to  labour  and  doe  his  owne  worke,  that  heema; 
 
 keq 
 
2^o  worke  to  be  done  upon  the  Sabbath 
 
 xz 
 
 Ccpethc  Sabbath,  and  have  Gods  blcifing  upon  his 
 "avclSj  hemuftfeele  ablcifingupon  the  Sabbath  to  all 
 is  travels  in  the  wecke  day  es.  Vox  Except  the  Lord  build 
 'jc  houfe,  the y  labour  in  valine  that  build it ,  except  the  Lord 
 ccfc  the  City ,  the  watchman  watchcthbut  in  vainc.  Ρ  fat. 
 27.  So  they  labour  in  vainc  who  worke  all  the  wecke, 
 xcept  the  Lord  bleife  theirtravels;  and  the  Sabbath  is 
 led^y  in  which  hcblcifcththeworkcsof  his  children 
 ■  opencth  his  hand  every  day  and  fit/sfeth  the  deftrc  of 
 ycry  living  thing,  Pfd.  144.  1 6.  But  he  hath  another 
 orchoufe  which  \ψ  openeth  to  his  children  upon  the 
 abbath. 
 
 CHAP,  VII. 
 
 No  Tborke  to  be  done  upon  the  Sabbath. 
 Commmdemml.  IV. 
 
 xod.  20. 10.  In  it  thou  β) alt  not  doe  any  wsr.ke,  thou  nor 
 thy  fonne,  nor  thy  daughter,  nor  thy  manfervant,  nor  thy 
 maidfervant^  thy  cattle>  nor  thy  fir  anger  that  is  within 
 thy  gates. 
 
 Γ  He  interdidion  is  here  fet  downe,  not  to  breake  the 
 Sabbath,  firft  the  father  is  forbidden,  the  Tonne 
 nd  the  daughter,  the  manfervant  and  the  raaidfervant 
 /ho  fliould  religroufly  obferve  it,  ard  the  ftranger  is 
 arbiddcnthatheihould  notgive  offence  to  others,  and 
 hirdly  the  beaft  that  heiliould  not  give  an  occafion  to 
 vorke  that  day. 
 
 Firft,  thefatherof  the  family  is  forbidden  to  doe  any 
 orke  j  Reformation  muft  begin  at  the  head  firft,  as  in  a 
 ___ kingdome 
 
 3     I 
 
 Reformation  muft  be- 
 gin a:  the  head. 
 
- 
 
 b.i 
 
 Γη  matters  of  religion 
 no  difference  beiwixt 
 male  and  fcmilcjbound 
 
 Oi  free. 
 
 2.2,6  /inGxpofttionoftbe  Morall Law -  Command.^.  Li 
 
 kingdome^t  the  king.  pfaL  ιοί.  thisishis^e.  Soina 
 Magiftrate,  as  in  lofbuachap.iq../ and my  boufe  will ferve 
 the  Lord-,  this  is  his  gate.  So  the  mailer  of  a  private  fa- 
 mily. CMofes  before  hee  was  a  magiftrate  iliould  have 
 circumcifedhisfonne.  When  reformation  beginnethat 
 the  head,  then  the  Scripture  faith  ,  Salvation  is  come  to 
 thee  and  to  thine  boufe 3  Luke  19.9.  becaufe  they  are  the 
 meanes  to  inftrud:  and  informe  their  houihold  .•  and 
 even  as  the  balmc  laid  upon  Karons  head  ran  do  wne  to 
 the  hem  of  his  garment,  PfiL  1  J3.2.  So  whenthe  father 
 of  a  family  is  religious,  then  religion  defcendeth  from 
 him  to  his  children,  to  his  manfervant,  and  to  his  maid- 
 fervant. 
 
 Nor  thy  fonne,  nor  thy  daughter ,tby  manfervant  nor  thy 
 maidfervant.  Obferve  that  in  matters  of  religion  there 
 is  no  difference  betwixt  bond  and  free,  male  and  female, 
 Galat.  3.28.  betwixt  bond  and  free  5  therefore  the  fer- 
 vant payed  the  halfe  lliekell  as  well  as  the  mailer  did, 
 Exod*  30.  15.  betwixt  male  and  female ;  therefore  the 
 daughters  in  Canaan  might  fucceedc  to  their  fathers  in- 
 heritance as  well  as  the  males,  Num.  3  6. 
 
 Thy  manfervant^  and  thy  maidfervant.  Some  hold  that 
 fervants  may  worke  upon  the  Sabbath  day  at  their  ma- 
 ilers commandement  ,  and  that  the  commandement 
 is  onely  given  to  the  mailer  n  and  that  the  finne  lyeth  up- 
 on him  if  hee  caufe  his  icrvant  to  worke,  and  not  upon  his 
 fervant :  but  the  Lords  commandement  fbrbiddeth  all 
 cqually,whether  they  be  mailers  or  fervants,  the  mean- 
 eft  fervant  is  within  thecovenant,  as  well  as  their  mailer 
 who  commandcth  Nehemiah  did  conteft  wkhhis fer- 
 vants for  breaking  of  the  Sabbath,  Hee  (aw  fome  treading 
 wtneprcfes  upon  the  Sabbath  day^  and  bringing  info  caves, 
 and  loading  affesy  and  alfo  wine ,  grapes  andfigges^and  ah 
 manner  0$  bur  dens  which  they  brought  into  lerufalem  upon 
 
 Nceeffta;  chcrl  erdi-e 
 non  excufat fervuro,  fed 
 xeccffuascoacliouis  ex- 
 fat  β  r  vuw. 
 Seirzshb.7.cap.'2.8> 
 .in  cafi'm. 
 
 the  Sabbath^  Nehe.  13 
 
 i  5.  the  moil  part  of  thefe  were 
 
 fervants 
 
No  Tborke  to  be  done  upon  the  Sabbath. 
 
 22,7 
 
 fervants,  and  why  did  Nehemiah  conteft  with  them,  if 
 fervants  were  not  bound  to  keepe  the  Sabbath  as  well 
 as  their  mailers? 
 
 i^  ndt  he  fi  ranger  that  is  vthhin  thy  gates.  There  were 
 two  forts  of  ftrangers  amongft  them,  the  firft  was  adve- 
 na  / #/?/>/λ,  and  the  fecond  Advent  fort  λ.  Advent  yiflitit 
 was  he  that  was  a  profely te  and  converted,  and  he  was 
 either  [_Tojhebh~\  inhabit  ans,  who  was  converted  and  had 
 dwelt  long  amongft  them;  the  feventy  tranflate  va&im, 
 a  panihoner :  Or  Ger  who  was  newly  converted,  the  Se- 
 venty tranflate  him  <ο&ήκυτ*ς  profelite.  Suchprofelites 
 were  Aranna  the  lebnfite,  Vriah  the  Hittite,  Ebed-melcch^ 
 icthro  and  fuch•  David  raaketh  mention  of  thefc  ftran- 
 gers, Pfal.  135.1?•  Bleffe  the  L  era  Ο  houfc  of  Ifrael•,  Blejfe 
 the  Lord  Ο  houfe  ofAaron^  Bleffe  the  Lord  Ο  houfe  of Levi: 
 ye  thatfeare  the  Lord  blejfe  the  Lord:  ye  that  feare  the  Lordy 
 that  is,all  ftrangers  converted,  and  profelytes  who  were 
 joyncd  to  ifrae  I  and  Aaron.  Ε  fay  6$•  3•  Let  not  the  fir an- 
 ger fay ,* he  Lord hath  feparated  me.  They  might  eatethc 
 pafleovcr  with  the  reft  of  the  Israelites,  Exod.  13. 4  8.  and 
 of  thefc  ftrangers  it  is  not  meant  here,  for  the  charge  is 
 dire&ly  given  to  them  as  to  the  Ifraelites^  that  they 
 ihould  do  no  manner  of  worke;  but  it  is  meant  of  that 
 ftranger  that  was  advena  porta,  fuch  ftrangers  as  dwelt 
 amongft  them  occafionally,  but  were  not  converted,  or 
 become  Profelytes,  thofe  were  bound  to  reft  from  their 
 labours  upon  the  Sabbath, that  they  ihould  not  give  of- 
 fence to  the  people  of  God^  Such  were  that  mixed  mul- 
 titude that  came  out  of  £^/tf,£*0^.^  Num.  11. 4. 
 Andanhundr id and fifty  three  thoufand  and  fixe  hnndreth 
 in  Salomons  timcy  ■  chron.  2.  17.  And  thofe  ftrangers, 
 ifthey  continued  any  while  amongft  the  Icwes,  they 
 were  to  learne  the  feven  precepts  ofNoahy  and  this  way 
 they  wf  re  to  be  brought  reece  and  peece  to  the  truth, 
 untill  they  came  to  be  profelites. 
 
 Rrr  Now 
 
 Porta. 
 
 3ΕΠΠ  Inhabitant. 
 Ί}  Externa. 
 
 Strangers  that  were  not 
 converted  are  meant 
 here* 
 
ΖΣ 
 
 8  An  Expofition  of  the  Morall  La*  .command  4.  Lib. 
 
 The  beaft  is  not  the 
 proper  fub/c&of  this 
 law* 
 
 Why  the  beaft  ihould 
 not  workc. 
 
 CoHCltipOX, 
 
 Now  the  beaft  is  commanded  to  reft  upon  the  Sab- 
 bath, the  b  ?aft  here  is  not  the  proper  fubjeft  of  this  law. 
 The  Schoc  «-iften  fay  well,  quando  finis pracepti  particu- 
 lar is  alius  eft  a  re  precept  a  in  genere,  tunc  rion  cadit  fub 
 praceptum  :  V\  hen  the  end  of  the  particular  precept  is 
 different  from  the  generall  precept,  then  it  falleth  not 
 under  the  generall  precept.  The  end  of  the  law  is,  that 
 God  ihould  be  worlhipped  upon  the  Sabbath $the  reafon 
 why  the  beaft  fhould  not  worke,  is,  becaufe  if  the  beaft 
 Ihould  worke,  the  man  muft  worke  with  the  beft :  the 
 Lord  iuxh^Thoufhalt  not  muzzle  the  mouth  of  the  Oxe  &c. 
 hath  God  regard  oj Oxen? iCor.9.6.  The  Lord  gave  this 
 law,  not  for  the  oxe  caufe,  but  for  mans  caufc:  fohere 
 whenhebiddeth  the  beafts  reft  upon  the  Sabbath,  it  is 
 not  for  the  beafts  fake,  but  for  mans  fakej  the  beafts  be- 
 caufe they  have  laboured  for  man  all  the  weeke  long, 
 they  ihould  reft^  butthisis  a  duty  required  in  thefixt 
 Commandement,  The  mercifull  man  hath  pitty  upon  his 
 beafi^Prov.  1 2.  ι  ο  .Piety  is  the  fubjeii  of  the  firft  table,and 
 mercy  of  thefecond. 
 
 Theconclufion  of  this  is,  that  all  muft  be  within  the 
 covenant,  fromthehigheft  to  the  loweftnone  is  excep- 
 ted. Deut.  2Q.  10.  Toufiand  this  day  all  of  you  before  the 
 J^ord  your  God :  your  Capt  aims  of  your  tribes,  your  elders, 
 and  your  officers  .-with  all  the  menoflfrael,  your  little  ones^ 
 your  wives,  and  the  fir  anger  that  is  in  thy  campe?  from  the 
 hewer  of  the  wood  unto  the  drawer  of  the  water,  that  thou 
 fhouldefi  enter  in  covenant  with  the  L  ord  thy  God  this  day* 
 
 CHAP, 
 
Whether  the  Sabbath  Tom  from  the  beginning 
 
 219 
 
 CHAP.  Vin. 
 
 Whether  the  Sabbath  was  from  the  beginning  or  not, 
 
 Commandement  IV. 
 
 Exod.  20.11.  For  in  fixe  dayes  the  L  or  d  made  heaven  and 
 earth  J he  fea  and  all  that  in  them  island  rcfied  the  feventh 
 
 day. 
 
 XTX7E  have  ihewne  who  fliould  reft  upon  the  Sab- 
 V  V  batb,the  next  thing  to  be  confidered,is,therea- 
 fon  why  wee  ihould  reft  upon  the  Sabbath,  becaufe 
 God  refted  from  all  his  workes,  the  reafon  why  the 
 Iewcs  did  keepe  the  Sabbath  upon  the  feventh  day 
 from  the  creation,  was,  becaufe  God  refted  that  day 
 from  all  his  workes,  which  reafon  bindeth  not  us  Chri- 
 ftians  now  direftly,  becaufe  God  refted  not  from  all 
 his  workes  upon  our  Sabbath;  but  becaufe  Chrift  refted 
 from  all  his  workes  upon  our  Sabbath,  triumphed  over 
 death  and  hell,  therefore  we  ihould  keepe  it. 
 
 The feventy  tranflate  thefe  words  thus,  Godrefiedfrom 
 his  workes  thefixt  day  -and  they  give  the  reafon  why  they 
 tranflate  it  thefixt  day,  and  not  the  feventh,  left  king 
 ptolomie  ihould  have  asked  them;  did  God  workeany 
 thing  upon  the  feventh  day  before  hee  refted?  but  it 
 ihould  not  be  tranflated,  he  refted  from  all  his  workes 
 qua  fecit,  fed  qua  fecerat^  that  is,  he  refted  from  all  his 
 workes  the  feventh  day  which  he  had  made  the  fixt  day, 
 and  where  it  is  fayd,  he  reft. d  from  all  his  tvorkes^itisto 
 beunderftood  (astheSchookmenfayJ  heeceafedrf#<?- 
 vis  fpcciebw  perfeffis  creandis^  fed  non  ab  impcrfeBis ,from 
 creating  of  new  kinds  which  were  perfeft,  but  not  from 
 creating  thefe  kinds  which  areimperfeft,  when  he  crea- 
 
 Rrr  2  teth 
 
 The  reafon  why  we 
 keepe  the  firft  day  of 
 the  weeke. 
 
 Why  the  ieventy  twna 
 flatc  it,  God  refted  the 
 fixt  d*y. 
 
 God  refted  from  creas 
 ting  of  new  kinder  that 
 areperreft» 
 
%  3  ο  An  Expofition  of  the  Morall  Law.command  4.  Lib.  1 1 
 
 fDS  fdettmeffi. 
 
 Gqd  roiled  not  from 
 the  workcs  oi  his  provic 
 «cnceand  prifitv^tion. 
 
 Fourefomof  reft» 
 
 Simuisthe  moft  was 
 rifome  labour. 
 
 The  motion  of  finne  i* 
 «somrary  to  nature. 
 
 God  fets  downc  lis 
 exam  ok  for  imitation, 
 
 tcth  daylyfoulesof  men,  thefc  are  not  perfetf*  fpecies, 
 for  the  body  is  begotten  by  generation,  and  the  foule  is 
 onely  created  of  nothing.  Pfal.  102. 18.  The  people  that 
 Jhall  be  created,  drc  this  is  meant  of  their  foules,  and  not 
 of  their  bodies:  for  their  bodies  are  begotten  by  gene- 
 neration.  When  the  beads  are  begotten  it  is  a  worke  of 
 generation,  but  not  of  creation:  and  the  Lord  ceafed  not 
 from  ruling  and  preferving  thofe  creatures  which  he  had 
 made:  therefore  Prov.  8. 30.  it  is  faid,  /  was  as  'anurfe 
 with  him :  and  even  as  great  men  commit  their  children 
 tonurfes,  fothe  Lord  after  that  he  created  the  world, 
 committed  the  care  of  it  to  his  providence,  astoanurfc. 
 
 God  refted  from  all  bis  workes;  therefore  he  would 
 have  us  to  reft  from  our  workcs. 
 
 There  are  foure  forts  of  reft,  the  firft  is  a  naturall  reft, 
 aswhenChrift  fatdowneatthc  well  to  reft  him.  loh. 
 4. 6.  Secondly,  a  reft  from  finne^  thirdly,  a  typicall  reft, 
 Heb.  4.9 .  fourthly,  that  eternall  reft  in  heaven,  Ε  fay  6  6+ 
 2 1 .  Sinne  is  our  moft  proper  labour,and  moft  wearifome 
 labour,  to  worke  in  bricke  and  clay  in  Egypt  was  not  like 
 it,  it  is  called  a?f»fk  *mrk,  labor^ndit  is  like  quickfilver, 
 Habetprincipiummotus  infe,  fed  no  a  quiet  is,  ftill  trem- 
 bling, but  never  at  reft.  VVc  muft  reft  alfo  from  the 
 workes  of  our  callings,  in  our  callings  There  is  much  vex- 
 ation of/pirit,  Ecclef  *  .14. 
 
 Reft  is  the  habit,  and  moving  a  privation,  when  a  man 
 refteth  that  he  may  labour  againe,  that  is  not  a  perfeit 
 reft;  when  a  man  is  carried  contrary  to  nature,,  thea  the 
 motion  is  violent,  and  the  reft  is  comfortable:  the  moti- 
 on is  contrary  to  nature,  herefore  the  reft  fromfinne 
 muft  bee  comfortable;  they  who  reft  not  from  finne 
 here,  fhall  not  reft  in  the  life  to  come,  Rcvd.  14.  u. 
 They  that  worflip  the  beafl  fhalL  never  η  ft,  neither  day  nor 
 night. 
 
 The  Loid  fetteth  downe  his  example  for  imitation 
 
 to> 
 
Whether  the  Sabbath  Tom  from  the  beginning 
 
 211 
 
 to  us  becaufe  he  refted  that  day,  andfo  we  may  lcarne  I 
 that  the  inftitution  of  the  Sabbath  was  from  the  begin-  } 
 ning,  which  is  contrary  to  thofe  who  hold  that  the  Sab- 
 bath wasnorordaincd  to  be  kept,  till  after  the  Lord  had 
 rained  down  Manna,  Exod.io.  And  they  fay  that  thefe 
 VJOvas{Thc  Lordrefledjrom  all  his  workes  the  f event  h  day) 
 were  a  reafon added  to  Lfliofes  Sabbath,  when  thelaw 
 was  given,but  not  to  Adams  Sabbath  before  the  fall• 
 
 But  weanfwere,  in  the  reafon  of  the  commands  there 
 is  fomething  naturall  from  the  beginning,  andfome 
 thing  added  by  CMofes:  in  the  reafon  of  the  fift  com. 
 mandement,  this  was  juris  nature  the  naturall  part  of 
 the  law,  given  to  Adam  and  all  his  pofterity  before  the 
 hll^Honour  thy  father  and  thy  mother  that  thy  dayes  may  be 
 lo<g,  that  is,  that  thou  may  eft  live  a  long  time  happily^ 
 here,  and  then  tobetranflated  to  another  life ;  but  this 
 was  juris  Mofaici  the  ccremoniall  part  of  the  law,  That 
 thy  d/tyes  may  be  long  in  the  landxvhither  thou  art  to  goe.  So 
 this  was  )urts  n.iturx  in  the  reafon  added  to  the  Sabbath, 
 thou  ihalt  reft  from  all  thy  workes,  becaufe  God  refted 
 from  his  workes,  but  this  is  oncly  juris  Mofaici,  that  the 
 SabbBthihould  be  a  figne  betwixt  God  and  themsand 
 belongethnotto  Adams  Sabbath,£^^.io.io.  1  brought 
 them  out  oj  Ε gypt  and }  gave them  my  Sabbat hs%  that  they 
 might  be  afigne  betwixt  me  and  them  :  The  Sabbath  was  a 
 particular  figne  to  them  of  their  bringing  out  of  Egypt, 
 and  they  ihould  alwayes  remember  to  keepe  it;  becaufe 
 the  Lord  brought  them  out  of  Egypt  ι  the  Sabbath  was 
 from  the  beginning,  but  it  was  acccftbry  to  the  ewifli 
 Church  that  it  was  made  a  figne,  as  the  rainebow  was 
 ,  from  the  beginning,;the  rcflcxe  of  the  funne  in  a  cloud ) 
 but  it  was  not  a  figne  to  the  world  untill  after  the  deluge. 
 
 But  they  fay,  we  read  nothing  in  the  whole  hiftory  of 
 Genefis  of  the  Sabbath^  or  that  any  of  thePatriarches 
 kept  it. 
 
 Rrrs  We 
 
 Obytt. 
 
 ΐ 
 
 Anfr9% 
 
 Something  in  the  Sab* 
 bath  naturall  from  the 
 beginning,and  ibmes 
 thing  adfikd  by  M*/cs4 
 
 1 
 
 I 
 
 To  reft  upon  the  Sab- 
 bath was  naturall  t  it 
 from  the  bee  inn  ngjbut 
 that  it  /hould  be  a  figne 
 betw  ixc  God  and  the 
 people  wasacceflbrie  to 
 Urn  fiio/e$  time. 
 
 Obyft. 
 
ζ  2  z       An  Expofition  of  the  Moral  Law.  Command.  4.  Lib, 
 
 \  The  Patr?arches  had  an 
 J  appointed  time  lor 
 ?  Godavvoiibip. 
 
 onybS 
 
 Injatuti*  tempore 
 
 Albeit  man  h  d  flood 
 ininnocency,  yet  there 
 iliouJel  have  beene  die 
 ftintliom  of  fuperiori- 
 tyj  degrees  and fcxes. 
 
 Gfyft.. 
 
 Anfitt 
 
 We  read  nothing  that  the  adulterous  or  inceftuous 
 pcrfons  were  put  to  death  before  ludabs  time,  did  the 
 Hatriarches  fuffer  this  finne  to  bee  unpunifhed  all  this 
 time?  and  is  it  probable  that  the  holy  men  ot  God  who 
 faenficed  to  the  Lord  and  woi  (hipped  him,hadnota 
 certainetime  for  his  worihip  determinate  to  them?  the 
 Lord  fanitified  his  Sabbath  as  foone  as  he  refted  from 
 hisworkes,  and  he  fetup  thefunneand  the  moone  Le- 
 mognadim,  (which  is  the  word  ufed  afterwards  in  the 
 law  for  their  holy  conventions)  ad  flatuta  tempera  for 
 feafons.  V\  hat  appointed  times  were  then  for  his  wor- 
 fhip,  if  not  the  Sabbath?  for  as  yet  they  had  none  of 
 their  anniverfary  feafts. 
 
 Againe  they  fay  that  the  words  fet  downe  in  the  law; 
 that  then  maiefl  remand  thyfrvam  may  r^/f5belonged  not 
 to  K^4dams  Sabbath,  for  *Adam  before  the  fall  was  not 
 wearied,  and  there  fhould  have  beene  no  fervile  fub- 
 jeftion  before  the  falls  therefore  thefe  words  belong  on- 
 ly to  Mofcs  Sabbath. 
 
 Although  ^.4  dam  fhould  not  have  beene  wearied  in 
 drclfing  of  the  garden,  yet  he  behoved  to  reft,  that  he 
 might exercife  himfelfeonely  inthe  worfhip  of  God; 
 and  although  fervile  fubjeftion  came  in  after  finne,  yet 
 if  man  had  not  fallen,  there  fhould  have  beene  degrees 
 offuperiority  and  inferiority,  and  there  fhould  have 
 beene  a  diftindion  ofages,  fexes,and  aignities. 
 
 leh.  7.  22.  Chrift  makethanoppofition  betwixttwo 
 lawes,  one  of  circumciiion,  and  another  of  the  Sabbath; 
 and  he  frith  circumciiion  is  kept,  not  becaufe  Mofcs  in* 
 {United  circumciiion,but  becaufe  it  was  from  the  fathers;, 
 and  becaufe  CMoJcs  law  of  the  Sabbath  was  given  after 
 thelawofcircqmcifion;  therefore  it  is  that  infants  are 
 circumcifed  upon  the  babbath,  and  yet  the  Sabbath  is 
 not  broken. 
 
 The  Sabbath  was  given  after  circumcifion  with  the 
 
 reft 
 
Η  hctherthe  Sabbath  was  from  the  beginning. 
 
 *?* 
 
 reft  of  the  ceremonies  belonging  to  it,  which  Chrilt 
 efpecially  meanethofheresbutthemorall  part  was  gi. 
 ven  to  ijidam  before  his  fall;  hemaketh  butoppofhion 
 here  betwixt  the  ctremonie  of  circumcifion,  and  the 
 ceremonie  of  the  Sabbath,  thelciTe  neceifarie  cercmo- 
 nic  gave  place  to  the  greater,  and  the  ί ewes  fay,  when  a 
 childe  was  to  be  circuirxifcd;  upon  the  Sabbath,  yet 
 the  morning  facrifice  behoved  to  be  offered  firft  before 
 the  child  was  circumcifcd;  and  then  all  the  reft  ofthe 
 ceremoniall  worihip  in  the  Sabbath  gave  place  to  cir- 
 cumcifion. 
 
 And  where  they  urge  us,  that  there  is  no  example  of 
 thePatriarchcswho  kept  the  Sabbathbcfore  the  Man- 
 na was  fentdowne.  It  may  feeme  out  of  lob  that  they 
 kept  the  Sabbath  in  his  time  (which  was  before  the 
 law  was  given. )  It  is  faid  that  lob  had  feaven  fonncs,  and 
 they  wtht  and  fe&Hedin  their  houfes  every  one  his  day;  and 
 thenitisfubjoyned,  lob  ι.6•  That  there  was  a  day  when 
 thefonnes  of  God  came  toprefent  them felves  before  the  Lord. 
 Nowwhowerethefonnesof  God  here?  but /^chil- 
 dren who  aifembled  themfelvesto  worihip  God  upon 
 the  feaventh  day  i 
 
 They  fay  that  thefe  words,  Godrefiedthe  feventh  day 
 and  fancltfied  the  Sabbath^  arefet  downe  *?9Κν*νχ»{,  by 
 way  of  anticipation•,  becaufe  God  promifed  to  fanftifie 
 that  day  afterward:  thiscarrieth  no  probability  with  it, 
 that  God  is  faid  to  fandtifie  ir,becaufc  he  was  purpofed  to 
 iandtifie  it  afterwards;  for  then  he  might  be  faid  to  fan- 
 ilifie  the  mount  Mortal)  when  he  created  it,  becaufe  af- 
 terwards he  was  to  build  the  temple  there,  and  tofan- 
 ftifiethePafchaandthePentecoft,  becaufe  afterwards 
 he  was  to  appoint  them  for  holy  ufes. 
 
 The  conclufion  of  this  is,  wc  live  not  by  examples, 
 ,  butby  rules,  but  Godsexample  was  a  rule  to  the  I  ewes, 
 I  and  Chrifts  example  fhould  bee  an  example  to  us  to 
 
 Rrr  4  keepe 
 
 Thrift  maketh  an  on. 
 poh  ι  nbrtwjxt  rbc* 
 certrao  y  of  the  Sab- 
 bath and  the  ceremony 
 of  circumctlioQ, 
 
 OB'jeEl•. 
 
 Afifwt 
 
 /o^schi'ctrentfptehe 
 Sabbath. 
 
 V'utciAinlobum* 
 
 The  ian&ification  of 
 tke  Sabbath  was  noc 
 fet  downe  by  way  of 
 
 aacicipation. 
 
 ConclufionA 
 
■  in  in» ■  ■  ii ii.  ■  ■          ■'  "*" — "*~ "" — "~~^ —™ »— »^— t^mm <—  ι    .     ι         ....  ...    ■» 
 
 ζ  2  4  ^  Expofition  of  the  Morall  Law£ommad  4.Lib.  ι  λ 
 
 keep  the  Sabbath:  God  refted  from  the  beginning  upon 
 that  day, and  the  law  had  firft  refpeft  to  Adams  Sabbath, 
 and  not  to  CWofes  Sabbath. 
 
 Chrift  teacheth  both  by 
 word  and  deed, 
 
 The  Sabbath  is  called 
 the  Lords  day  emphati- 
 cally» 
 
 TMflgscalledtheLords 
 lathershanChiiils. 
 
 \ 
 
 CHAP,    IX. 
 
 Ofthc  change  of  the  Sabbath  to  the  firft  day  of  the 
 ipeekt 
 
 Commandement.  IV. 
 
 Revelat..  1. 10*  I  was  in  the  Spirit  en  the  Lords  day. 
 
 C^Hrift  when  he  rofe  he  changed  the  lewiih  Sabbath 
 -<into  his  day,  and  called  it  the  Lords  day;  Chrift  is 
 fet  downc  as  an  example  of  imitation  to  us,  and  he  tea- 
 chethustwowayes,  by  his  doing  and  by  histeaching. 
 c/f  <:?.  1.•.  Of  all  that  lefm  began  both  to  doe  and  to  teach \ 
 The  Apoftles  followed  himbecaufe  hee  rofe  that  day, 
 and  kept  that  day,  therefore  they  called  it  his  day,  John 
 wasravijhcdinthe fprit,  \-,  ^  $$„„  ^ ;,•«,*»,  he  fetteth  the 
 article  *  before  ir,  as  if  he  would  fay,  that  Lordsday^ 
 all  dayes  are  the  Lords  dayes,  but  this  day  is  emphati- 
 cally called  the  Lords  day$  becaufehe,  as  Lord  of  the 
 Sabbath  ,;changedit;  and  Beatus  Remnus  commenting 
 upon TertulLan  obfervcth  well,  that  it  wasthe  manner 
 in  the  Apoftles  dayes,  to  call  things  rather  the  Lords 
 than  Chrifts,  as  the  Lords  Supper,    the  lords  Table,   fo 
 the  Lords  ^-,becaufe  he  inftituted  all  thefe. 
 
 Secondly,  Chritt  hath  ceacd from  his  owneworke<>  as 
 Cod did from  his ,  Heb.q.  ία.  Herefoure  thingsaretobee 
 confidered .  Firft,  God  had  a  reft,and  Chrift  had  a  reft; 
 God  refted  after  the  creation,  and  Chrift  refted  after 
 
 the 
 
- 
 
 Of  the  change  of  the  Sabbath. 
 
 *3S 
 
 the  redemption;*  God  rcfted  when  heehad  made  the 
 world ,  an  j  Chrift  when  he  made  the  new  world,  a  Cor. 
 15•  17.  Old  things  arc pafl  away,  behold  all things  arc  be - 
 comenerv.  Secondly,  God  isfet  foran  exampletothc 
 Iewesinthe  creation,  and  by  like  confequence  Chrift 
 reftcd  that  day  from  all  his  labours;  So  /hould  Chriftians 
 reft  upon  this  Sabbath  from  all  their  labours.  And  this  j 
 example  of  Chrift  bindeth  Chriftians  as  forcibly  to  | 
 keepe  this  Sabbath,as  the  example  of  God  did  binde^thc 
 Iewes  to  keepe  their  Sabbath. 
 
 Thirdly,  the  Apoftle  ι  Cor.  \6.  2.  commanded  that 
 upon  the  nrft  day  of  the  weeke  a  collection  bee  made  for 
 the  SAwtSy&nd  he  fpeaketh  of  this  day  not  as  a  new  day, 
 but  as  a  day  well  knowne  among  the  Chriftians;  for  this 
 Epiftletothe  Corinthians  was  written  in  the  fiftieth  and 
 feventh  yeare  of  Chrift,that  is,twenty  three  yeares  after 
 his  death• 
 
 The  Lord  changed  the  Pricft-hood  from  the  firft 
 borne  to  the  Leviticall  priefthood•  So  when  the  people 
 oflfrael  came  outof  Egypt,  he  changed  their  account  3 
 whereas  before  they  reckoned  from  T/flri,  now  hee 
 commanded  them  to  reckon  fron  Nifan,  becaufe  of  the 
 greatbenefk  -of  their  deliverance  out  of  Egypt:  So  now 
 he  will  havethe  Sabbath  to  be  reckonedfrom  hisrefur- 
 re&ion,  and  not  as  the  Iewes  reckoned. 
 
 Vpon  this  day  the  Lord  created  the  heaven  and  the 
 earrtij  this  day  the  Angels  were  created,  this  day  the 
 Lord  gave  Manna  to  the  ifrtelitej,  this  day  the  Spirit 
 came  downe  upon  the  Apoftles,  and  upon  this  day 
 circumciiion  was  inftituted;  as  chryfiftomc  obferveth; 
 becaufe  Chrift  whorofe  this  day  was  to  circumcife  the 
 heart. 
 
 When  the  Lord  changed  the  Sabbath  day,  what  fort 
 of  change  was  this  t 
 There  are  foure  forts  of  changes  in  religion:  Firft,  , 
 
 when  1 
 
 Gods  reft  upon  the 
 ϊ-ibbathja•!  d  Chnfti 
 reft  upon  fail  b*bbith 
 compared  together, 
 
 TfceApofttttJceptthij 
 firftdayoftfaeweelce* 
 
 Many  notable  things 
 done  this  day. 
 
 &**fi. 
 
 Anfr 
 
 fl\ 
 
2  3  6  >4n  Expofition  of  the  Morall  Law.Command.qXAb• 
 
 Foure  forts  of  changes 
 in  religion. 
 
 The  change  of  the 
 cflcr.ee. 
 
 T!he  change  of  the  ftate 
 of  a  thing. 
 
 The  chhageof  the 
 eiTenceinpart. 
 
 The  change  of  the  rites. 
 
 Conclufion\ 
 
 Fouremeraorable  chan- 
 ges which  Chrift  made. 
 
 when  the  eflence  and  fubftanceof  religion  is  changed. 
 
 Secondly,  whenthe  ftate  of  religion  is  changed:  Τ hird- 
 
 ly,whcn  the  eflence  is  changed  in  part:  tourthly,  wheft 
 
 the  rites  in  religion  are  changed. 
 The  firft  change  is  when  the  eflence  of  religion  is 
 
 changed,  as  when  a  Turke  becommcth  a  Chriftian,  this 
 
 is  as  when  a  man  is  raifed  from  death  to  life. 
 The  fecond  change  is,  when  the  ftate  is  changed,  as 
 
 when  Chrift  changed  the  Sabbath  into  the  Lords  day; 
 
 this  is  as  when  a  boy  becommeth  a  man. 
 
 The  third  change  is,  when  the  eflence  is  changed  in 
 part-,  as  when  one  profefleth  the  truth,  but  in  fome  point 
 heishereticall;  he  is  converted  in  this  point,  here  the 
 eflence  is  changed  in  part;  this  is,  as  when  a  man  who 
 is  ficle  becommeth  whole. 
 
 The  fourth  change  is,  when  the  rites  are  changed,this 
 is  like  the  change  of  a  mans  cloathes:  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  eflence;  neither  in  the 
 whole  nor  part. 
 
 The  conclusion  of  this  is;Chrift  who  is  Lord  of  the  Sab» 
 bath.Mat.ii.'i.  hath  power  to  change  the  Sabbath. 
 There  arefoure  memorable  changes  which  Chrift  made, 
 the  firft  is  his  miraculous  change,  as  when  hee  changed 
 water  into  wine;  the  fecond  was  the  changing  of  the  or- 
 dinances, he  changed  the  ceremonies  of  the  law  into  the 
 gofpell;and  the  Sabbath  from  the  feaventh  day  to  the 
 !  firft  day  of  the  wreeke;tbe  third  is  when  he  changeth  man 
 from  nature  to  gracc;and  the  fourth  is  when  he  changeth 
 men  from  grace  to  glory,  and  in  all  thefe  he  goeth  from 
 the  more  imperfect  to  the  more  perfeft. 
 
 CHAP 
 
 l• 
 
Worhs  ofnece/sity  Vtolitt  not  the  Sabbath. 
 
 M7 
 
 CHAP,  X. 
 
 That  Tborkes  of  neccfsity  dw  net^violate  or  profane 
 the  Sabbath- 
 
 Gommandement  I II  I. 
 
 Mat .  ΐ2•  ιι•  What  man  β) all  there  be  amongst  you  that 
 β)  all  have  one  fheejte^andtftt  fall  into  apt  upon  the  Sabbath 
 day^  will  not  hold  on  it  and  lift  it  out  i 
 
 ALthough  the  Lord  had  difcharged  fervils  workes 
 to  be  done  upon  the  Sabbath,  yet  he  alloweth  fuch 
 workes  to  be  done  upon  it  which  ferve  for  his  owne 
 worihip.  To  circumcifcwas  a  fervile  worke,  yet  be- 
 caufe  it  ferved  for  his  worihip;  therefore  he  allowed  ic. 
 So  the  killing  of  beafts  was  a  fervile  worke,  yet  becaufe 
 it  fcrved  for  his  worihip  the  Lord  approved  it. 
 
 Secondly,  workes  of  charity  are  the  workes  of  the 
 Sabbath,  as  tocloath  the  naked  and  to  feed  the  hungry, 
 yet  all  workes  of  caarity  are  not  to  be  done  that  day,  ef- 
 l>eaa\\yEaqu<e  folaintentione  operant  is  ad  mifmcordiam 
 dirigunxur^  thefe  which  arc  worses  of  mercy  according 
 to  the  intention  of  him  that  doth  them.  Example,  a  man 
 upon  the  Sabbath  buildeth  a  bridge,  this  worke  hepro- 
 pofeth  to  him- elfe  as  a  worke  oi  charity,  yet  this  is  a  fer- 
 vile worke  and  may  not  be  done  that  day,  but  in  cafe  of 
 great  neceflity. 
 
 Workes  of  neceflity  m:*y  be  done  that  day;  there  is 
 a  double  neceflity,  inevitable  neceflity,  and  contracted 
 neceflity:  Inevitable  nee  flity  is  fuch  that  weec^XKitrf — 
 wayes  efchew  it,  fecit,  norhelpeit;  as  when  fife  upon 
 afuddaine  commethupon  ahoufeon  the  Sabbath  day 5 
 this  inevitable  neceflity  breaketh  not  the  Sabbath.  The 
 fecond  fort  of  neceflity  is  a  contracted  neceflity,  when 
 
 •    ^  men 
 
 God  alloweth  fuch  fers 
 vile  workes  ae  belong 
 tohiiwoiftip  to  bee 
 
 done  up un  the  Sabbath. 
 
 Worfces  of  charity  may 
 be  done  upon  the  Sab- 
 bath. 
 
 NtC'fptas- 
 
 Inevitable  necef'ityfrcstj 
 ransthnot  the  :  aobath.  1 
 
ζ  3  8   -    An  Expofition  of  the  Morall  Lcfio.  Command^  Lib. 
 
 i. 
 
 {Imminent* 
 Pr*fin$. 
 
 Preicnt  neccfsity  profaa 
 ncthnotthe  Sabbath. 
 
 Slstfi* 
 
 tfetefftt*s  non  hahei  Uz 
 gem  fid  fiti  legem  fiteit. 
 
 N*h  licet  fumsre  iu^rum 
 hocdtein}fimera  necef* 
 
 fit  as  co£*r,fiprtncipAliz- 
 terob  iwruwfitttunc 
 eJ}ofu*[erytle. 
 
 Extreame  neceffity  pro- 
 faiethnotthe  Sabbath. 
 
 The  Commandement 
 of  God  the  fuperior, 
 breaketh  not  the  Saba 
 bath. 
 
 The  Caufuifts  grant  teo 
 much  liberty  to  the 
 people  in  doin  g  Ca\iU 
 workes . 
 
 men  doe  not  difpofe  oftheir  affaires  all  the  weeke  long, 
 they  draw  upon  themfelves  a  necelficy  to  breake  the 
 Sabbath. 
 
 Againc,  wecmuft  diftinguiih  betwixt  danger  immi- 
 nent,and  danger  prefents  ifthe  danger  be  not  imminent, 
 that  fort  of  neceflity  profaneth  the  Sabbath.  Example, 
 the  weather  is  like  to  be  ftormie,  therefore  a  man  may 
 cut  downe  his  corne,or  leade  it  home  upon  the  Sabbathj 
 this  fort  of  neceflity  breaketh  the  Sabbath,  but  if  the 
 danger  be  prefent,  that  fort  of  neceifity  breaketh  not 
 the  Sabbath•  Example  if  a  floud  ihould  carry  away 
 thecorne,  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  unlefle  we  pro- 
 fane it. 
 
 Whatifapooretradefman  cannot  earne  as  much  all 
 the  weeke  as  will  intertaine  his  wife  and  family,whether 
 may  he  worke  upon  the  Sabbath  day  to  intertaine  them, 
 or not i 
 
 There  is  a  twofold  neceflity,  firft;  a  pinching  necefli- 
 ty^fecondly,  an  extreame neceflity :it  heeand  his  family 
 be  onely  pinched,  for  that  fort  of  nee  flity  herauftnot 
 breake  the  Sabbath;  but  if  his  neceifiiybe  an  extreame 
 necefluy,then  albeit  he  worke  upon  the  Sabbath  he  pro• 
 fanethitnot,butthc  Lord  alio weth  it. 
 
 As  workes  of  neceflity  profane  not  the  Sabbath,  fo 
 the  commandement  of  the  fuperior  profaneth  it  not. 
 God  commanded  the  Iewes  to  doe  no  fervile  wor;  e  up- 
 ontheSabbath,  yet  hecomiuandeth  themtocompafie 
 the  walls  of  krecbo  fcaven  dayes^  here  the  Iewes  might 
 jfafely  breake  the  Sabbath  at  the  commandement  oftheir 
 fuperiour. 
 
 Servile  workes  are  forbidden  that  day,  but  the  Ro- 
 miih  Cafuifts  grant  too  much  liberty  to  the  people  in 
 I  teaching  them  what  are  fei vile  woikes,  and  what  are 
 I  not 
 
TForkes  ofnecefsitie  yiolate  not  the  Sabbatb , 
 
 2*19 
 
 not.  Example,  they  lay  that  windcmills,  and  water  mils 
 may  grind  that  day,  becaufe  they  require  no  great 
 worke,  nor  toyle  or  labour,  but  they  fay,  If  a  man 
 fhouldgrinde  at  a  man-mill  that  wereafervile  worke: 
 So  they  hold  that  fiihes  comming  but  once  in  the  ycare, 
 as  herring,  that  it  islawfull  for  the  fifhers  to  fifh  that 
 day:  rlikewife  they  hold  that  men  may  make  merchan- 
 dise that  day,  providing  that  it  be  of  things  on  which  a 
 certainc  price  is  fetdowne.  So  they  held  that  workes 
 of  the  minde  are  not  fervile  workes,  and  that  they  may 
 be  done  on  the  Sabbath,  if  they  be  not  bodily  workes; 
 asalawyermayinforme  his  client  λ  fo  fuch  wor  es  as 
 are  common  to  the  mailer  with  thefervant;  as  to  write, 
 they  hold  them  no  fervile  workes. 
 
 The  Iewes  were  profane  violaters  of  the  SaEbath,  as 
 we  may  fee  in  the  dayes  oiEfay^  and  Uremic,  and  fo  con- 
 tinued on  till  the  dayes  of  Nehemiah^  but  afterward 
 they  fell  into  another  extremitie  in  the  dayes  of  the 
 Macchabes,  and  then  they  became  fuperftitious  obfer- 
 vers  of  the  Sabbath,  I  Macch.% .  36.  They  fled  into  a  Ci- 
 ty upon  the  Sabbath,  neither  threw  they  floncs  at  them  who 
 purfucdthem$  but  [aid  let  us  dye  in  our  innocenc V5  hea- 
 ven and  earth  fl)all  tcstife  for  us,  that  yee  put  us  to  dcatb 
 wrongfully.  So  they  rofeup  again  ft  them  upon  the  Sahbath, 
 and  flew  them  with  their  wives  and  children,  to  the  num- 
 ber of  a  thousand  people,  but  CMatthias•  verfe  41.  made 
 this  decree.  If  it  fallout  upon  the  Sabbath  that  our  enemies 
 imadeus,  we  will  defend  our  felves  that  there  may  be  a  peo- 
 ple left  upon  the  Sabbath  to  keepc  the  Sabbath.. 
 
 /7;//tfinhisfecondbookeof  the  life  of  C^lofes  faith, 
 Sabbatum  qutetem  adferre,  ron  tantum  mancipijs ffe&etUm 
 arboribus  &  ftirptbttsjhztxhz  Sabbath  not  only  brought 
 reft  to  the  fervants  and  (laves,  butalfoto  the  trees  and 
 plants.  Therefore  Mat.  12.  and  Luc  .When  the  Difci- 
 ple  s  pulled  the  eares  of  corn  upon  the  Sabbathsthcy  faid 
 
 that 
 
 VfeUthnc  f.flcrum% 
 
 Seym  is  fifth. 
 
 Theiupctftlti^n  oFthe 
 Iewes  in  keeping  cf  the 
 Sabbath. 
 
 They  vv^uld  not  fight 
 ts defend  them  upon 
 the  Sabbath. 
 
 / 
 
2, 40         Jn  Expofition  of  the  Morall  Lau>.Command.4.Lib* 
 
 ι 
 
 The  Pharifees  extent  in 
 fuperftitious  obferving 
 or  the  Sabbath• 
 
 The  precept• 
 
 IhePharieesextent. 
 
 Τ  he  precept. 
 
 Ί  he  Pharifees  extent, 
 
 Cynefi*i*pvdZwpihm  \ 
 
 The  precept• 
 ThcPharifecsextent, 
 
 The  Pharifees  extent. 
 
 that  the  Difciplcs  did  that  which  was  not  law  full  upon  the 
 Sabbath.  They  would  bury  no  body  upon  the  Sabbath, 
 therefore  the  body  of  Chrift  was  taken  downe  from 
 the  croife  before  the  funne  fet.    The  Lord  com- 
 monded,/<r.i7.  that  they  ihould  carry  no  burdens  upon 
 the  Sabbath,  but  the  Pharifies  extended  it  thus  farre, 
 that  it  is  not  lawfull  for  the  iicke  man  to  take  up  his  bed 
 uponthe  Sabbath,  loh.^.  Theymightmake  no  journey  | 
 upon  the  Sabbath,  but  the  Pharifies  extended  it  thus 
 farre  (as  Origin  tcftifieth  of  thofe  who  were  called  Dofi- 
 th£!)  that  they  would  notftirreout  of  the  place  where 
 they  fate  upon  the  Sabbath;  maCynefws  reportethofa 
 lew,  who  was  at  the  helme  of  the  ihip  before  the  Sab- 
 bit  A,  but  fo  foone  as  the  funne  fet,  he  left  the  helme  of 
 the  ihip  ifhd  caft  himfelfe  along  in  the  ihip,  and  read  all 
 that  night,  and  the  day  following  upon  the  booke  of  the 
 law:  and  although  they  threatned  him  with  death,  yet 
 he  would  not  take  the  helme  in  his  hand  to  guiite  the 
 fhipagaine:  yet  Chrift  and  his  Difciples  went  through 
 the  corne  upon  the  Sabbath. 
 
 Vvorkesof  neceffity  may  bee  done  that  day,  but  the 
 Icwes  hold,  that  they  might  not  bury  the  dead  that  day; 
 this  is  a  worke  of  piety,  and  oftentimes  of  neceffity, 
 therefore  it  might  be  performed  that  day.  Aphyfitian 
 meygoc  to  vifit  his  patient  that  day,  and  the  midwife 
 may  goe  to  helpe  a  woman  in  childbirth  that  'day,  and  a 
 fmith  may  flioe  a  poft-horfe  that  day,  providing  that  he 
 be  about  the  buiineiTethatconcerneth  thecftate. 
 
 The  fuperftitious  Icwes  will  fuffer  their  beafts  to 
 carry  no  more  upsnthem  then  their  haltar  or  bridle; 
 they  willnotiaddle  their  horfc  that  day;  whereas  the 
 Shnm?niti(h  woman  defired  one  of  the  aiTes  to  be  made 
 read  y,  and  a  fervant  to  be  fent,  that  ihe  might  goe  to  the 
 man  of  God;her  husband  faid3  Wherefore  wilt  thou  goe  to 
 him  to  day^  it  is  neither  new  moone  nor  Sabbath.  2  King.  4. 
 
 22,23 
 
Wbrkes  ofnecefsitit  Violate  not  the  Sabbat b . 
 
 2.41 
 
 22.  23.  It  was  their  cuftomc  to  doc  fo  on  the  bab  bath 
 and  new  mooncs.  In  the  dayes  of  Chrift  they  would 
 have  pulled  out  their  fheepe  or.oxe  out  of  a  pit  upon  the 
 Sabbath,  cflfrff.12.13.  but  afterward  they  would  let  the 
 beaft  lye  ftill  untill  the  morrow•,  but  if  it  was  amarifh 
 placcordeepe  ditch  wherein  the  beaft  wasinprefent 
 danger,  then  they  ufed  to  hire  fomc  poorc  C hriftian  for 
 a  trifle  to  pull  out  the  beaft  for  them.  They  hold  that  it 
 is  not  lawfullforthe  blinde  to  leane  upon  aftaffe  that 
 day,butforthelameit  is  lawfully  beciufc  the  blinde 
 may  wrant  the  ftaffe,  but  not  the  lame.  They  teach,  that 
 if  a  man  be  wounded  a  day  before  the  Sabbath,  and  the 
 plafter  be  laid  to  his  wound,  he  may  fuffer  that  day  to 
 lye  ftill  at  the  wound,  but  if  he  take  it  away,  he  mayitat 
 lay  a  new  plafter  that  day.  They  hold  that  if  a  flea  bite 
 a«man  that  day,  he  may  take  it,  but  not  kill  it;  and  if  a 
 thornepricke  him  inafootethatday,  he  may  not  pull 
 itouH  And  laft,  they  hold  that  a  Tailor  may  not  carry  a 
 needle,  farre  leflfeafword. 
 
 Men  runne  into  extremities  in  religion,  Peter  will  not 
 have  Chrift  to  waih  his  feete  atthefirft^  but  then  he  fal- 
 leth  into  the  other  extrcmitie,  N*otmyfectconely^  but  alfo 
 my  bands  and my  he.id>  ! 0/1.11.9 .  So  here  the'y  were  pro- 
 fane  breakers  of  the  Sabbath,  and  then  they  became  fu- 
 perftitiousobfervers  ofit:but  we  ihould  keepe  the  golden 
 mediocrity,  and  turne  neither  to  the  right  hand  nor  to  the 
 left^Oeut.r^i. 
 
 Theconclufionofthisis,  The  Sabbath  was  made  for 
 man,  and  not  man  for  the  Sabbath,  and  thereforein  ne- 
 ceflity  man  is  Lord  of  the  Sabbath  (albeit  not  the  fu- 
 preme  Lord ) and  may  breake  ir,  buthemufttate  heede 
 that  he  draw  not  on  this  neceiTitie;  forthenhe  ihallbee 
 anfwerable  to  him  who  is  the  great  and  fupreame  Lord 
 of  the  Sabbath,  and  ihall  be  holden  guilty  as  tranfgref- 
 forofhislaw. 
 Secondly, 
 
 The  precept* 
 
 The  Pharifew  extent. 
 
 SchUhArdtu  ae  SjM*a 
 HeexTal. 
 
 The  Pharifccs  extent. 
 
 The  Ρ  lurifeis  extent. 
 
 Men  oftentimes  ran  ins 
 to  extremities  in  religis 
 on. 
 
 Conclufion  j, 
 
i4^ 
 
 rfn  Expofition  of  the  Morall  Law.Command.q.Lib* 
 
 ponclpip.ii 
 
 s 
 
 &Ψ. 
 
 Why  they  were  put  to 
 death  under  the  Law 
 who  brake  the  Sab• 
 bath. 
 
 Why  thePrieflsdaugb: 
 ter  was  burnt  «juicke. 
 
 Secondly:  if  wc  fandUfie  the  Lord  in  this  life,  we  ihall 
 keepe  that  eternall  Sabbath  with  him  in  the  heavens$the 
 fan&ification  of  the  Sabbath  in  this  life  is  but  thefirft 
 fruites,  and  the  full  harveft  ihall  be  in  the  life  come. 
 W  hen  the  foundation  of  the  fecond  temple  was  laid,  all 
 thefeofUP)outedfor)oy,E^ra  3. 1  i.In  hope  that  the  tern- 
 pie  ihould  be  finiihed :  fo  if  we  lay  the  foundation  of  the 
 fanftifyingofthe  Sabbath  in  this  life,  we  may  rejuyce, 
 becaufe  it  iball  be  finiihed  in  the  life  to  come. 
 
 Itisfaid  of  all  the  reft  of  the  dayes,  The  evening  and 
 the  morning  were  the  firft  dayy  the  fecond day -y  the  third  day 
 cJ^,  but  it  is  not  faid,  thatthe  evening  and  the  morning 
 were  the  feventh  day;  to  put  us  in  remembrance  that 
 our  Sabbath  ihall  be  an  eternall  Sabbath,and  never  have 
 an end. 
 
 Ofthepunip?mentfor  the  breach  of  the  Sabbath. 
 
 Thofe  who  brake  the  Sabbath  under  the  law  were 
 to  be  put  to  death  Ε  χ  od. it.  and  Lw/f.24.  the  reafon  of 
 this  was,  becaufe  their  Sabbath  was  a  pledge  to  them 
 of  all  the  benefits  which  they  were  to  receive  in  Chrift 
 to  come.  So  the  priefts  daughter  was  to  be  burnt  quick 
 iffhedefiled  her  felfeby  committing  whoredome,  the 
 realon  was  becaufe  her  father  was  a  type  of  Chrift  to 
 come:  if  a  preachers  daughter  now  Ihould  commit 
 whoredome,  ihe  ihould  not  bee  burnt  quicke  for  it,  be- 
 caufe her  father  is  not  a  type  now  of  Chrift  to  come;  I 
 grant  /he  ihould  be  more  feverely  puniihed  inrefpedtof 
 her  offence,  then  any  other  woman;  the  breach  of  the 
 Sabbath  now  is  not  to  be  puniilicd  with  death:but  other- 
 waies  atthemagiftrates  arbitrement. 
 
 Why  did  he  put  him  in  prifon  who  gathered  ftickes 
 upon  the  Sabbath,  doubting  whether  he  ihould  be  put 
 to  death  or  not,  feeing  it  exprefTely  commands,  Bxod. 
 
 2J 
 
Ofthepunifomentforthe  breach  of  the  Sabbath. 
 
 *4ϊ 
 
 αι.  thathewhobreakeththe  Sabbath  ihould  be  put  to 
 death. 
 
 They  knew  not  that  this  which  feemed  but  a  fmall 
 fault  to  them,  ihould  be  puniihed  with  death.  Secondly, 
 they  knew  not  what  fort  of  death  he  ihould  be  put  too; 
 and  therefore  they  put  hirainprifon  to  know  thetninde 
 of  the  Lord. 
 
 Anfiv. 
 
 Do  nine  Vtm}  qutcuuque  dixi  detno?agnof- 
 cant  Φ4  tulftqua  detneo,  O* 
 tuignofce&tui• 
 
 Sff 
 
245 
 
 AD  VlTlOTStS. 
 
 Pag.  14.  line  7. 
 
 SVch  a  place  of  pointing  we  have.  2  Sam.  8.13.  And 
 David  got  hm  λ  name  when  he  returned  from  fmiting 
 the  Syrians  in  the  valley  of  fait,  being  elghteene  thoufand 
 men.  There  was  a  great  diftance  betwixt  the  valley  of 
 faltrand  ^r/j,thereforcthe  place  muft  be  read  by  thedi- 
 fiinftion  of  the  point  Tarcha-,  he  got  him  a  name  when  hee 
 returned  from  Syria.  Here  is  the  diftin&ion,  and  he  flew 
 theeighteene  thoufand  men  in  the  valley  of  fait,  fuch 
 pointings  as  thefe  would  be  marked . 
 Pag.  56./.  23. 
 
 1 1  oh.  2.  16.  For  all  that  is  in  the  world,  the  lufi  of  the 
 flcjh,  the  lufi  oft  he  eyes,  and  the  ρ ride  of  life,  is  not  of  the  fa» 
 ther,but  ojthe  world:  thefe  were  thetentations  of  the  de- 
 vil 1  to  Ε  ν  ah,  Gen.$.  Fir  ft,  The  tree  was  good for  food,this 
 was  the  luH  ofthefefb:  then  it  waspleafant  to  behold,  this 
 was  the  lufi  oft  he  eyes-,  and  thirdly,  ye  Jhall  be  like  gods, 
 this  is  the  pride  of life:  andfoyeihall  fee  thefe  three  in 
 the  temptations  which  he  ufedto  tempt  Chrift,  CMat. 
 4.  firft  he  fayd,  Commandthat  thefe  β  ones  be  made  bread, 
 this  was  the  lufi  ofthefrcjh :  kcond\y,heJhewedhim  all  the 
 kingdomes  of  the  world  and  the  glorj  of  them,  this  was  the 
 lufi  of  the  eyes:  thirdly,  when  he  would  have  Chrift  to 
 caft  himfelfe  downe  from  the  pinacle  ofthe  iemple,and 
 whenhefaid,7^tf  */tf  lord  would  give  his  Angels  charge 
 over  him,  this  wzsThe  pride  of  life, 
 
 Ρ  ag.ro. 1.6.    , 
 
 V\  hat  are  we  to  thinke  of  the  Teraphim  which  UW/- 
 col  put  in  Davids  b  cd,  was  this  an  idoll  or  not  i 
 
 lilacob  purged  his  houfe  oiTeraphim,  and  would  not 
 fuffer  them,  butburied  them  under  an  oake  tree,  would 
 D<mWrhenthat  religious  King  (who  purged  his  houfe 
 
 b  f  f  2  of 
 
 The  poi  1  ting  of  places 
 istobeobicrved. 
 
 The  devill  tempts  £ve 
 with  three  temptations. 
 
 Anfw, 
 
 > 
 
4* 
 
 Additions. 
 
 \ 
 
 The  people  at  the  giving 
 of  the  law  iaw  n°  Y1** 
 fible  ftapc. 
 
 idolaters  are  mow  ear* 
 neft  in  the  fenrice  of 
 their  Idols,  than  the    / 
 godly  in  the  iervice  oft 
 xhtit  God*  / 
 
 j  of  other  finnes,  Pfal.  ϊοι.)  have  fuffered  an  idol  in  his 
 |  houfe,it  was  an  image  made  then  in  the  fimilitude  of  a 
 !  man,  and  (he  put  the  goats  haire  upon  the  head  of  it, 
 |  that  it  might  refemble  the  haire  of  a  man:  it  was  fuch  an 
 image  as  they  carry  at  burials:  the  [event}  tranflate  it 
 
 Pag.J$  ill. 
 
 .Dw.4. 12.  K^fnd  the  Lord  [pake  unto  you  out  of  the 
 midfi  o/the  fire:  ye  heard  the  voyce  of  the  words,  hut  Jaw  ηΰ 
 fimiUtude^  onelyye  heard  a  voyce.  And  whenthe  Lord  ap- 
 peared to  them,he  appeared  in  a  cloud. PfaL  1 8  ..ι  1 . 
 Pag.  87./.  8. 
 The  idols  have  great  force  to  draw  idolaters  after 
 them.  Per.  8.  2•  They  loved them^  they  ftrved them^  they  I 
 walked  after  them^fought  aftcrthem^  and  worfhtffiedthem. 
 
 Obfervethe  five  words  fet  downe  here  to  note  the 
 earneftneiTe  of  idolaters  to  follow  their  idols.  TiittyThey 
 lovedthem  in  their  heart.  Secondly,  They  ferved  them^ 
 there  was  never  a  flave  that  ferved  fofervilely,  as  they 
 ferved  their  idols»  TbirdlyjT^  waited  after  them^ke- 
 king  their  refponfes  from  them,  and  trufting  in  them• 
 Fourthly ,T^  fought  after  them  from  Sihor  to  Euphrates. 
 Fiftly,  They  worfhipedthem,  giving  all  the  glory  that  was 
 due  to  God  unto  them. 
 
 Yeihallnot  finde  in  all  the  Scriptures  fuch  an  ear- 
 ned defiretopleafc  God,ye  will  finde  in  the  Scriptures 
 thefe  things  fpoken  fevcrally  of  the  children  of  God, 
 and  Gods  worfhip^  but  ye  fhall  not  finde  them  ioyned 
 all  together,  as  they  are  here  when  they  are  joyntly  fpo- 
 ken of  worihiping  Idols.  Firft,  for  the  love  of^God, 
 Tc  that  lo%  e  the  Lord  hate  cvill  Ρ  fid.  <?  7 .  loThere  is  the 
 love  of  God,  but  none  of  the  reft.  Secondly,  thefervice 
 of  God,  and  the  people  ferved  the  Lord  all  the  dayes  of 
 lofiiua^ud.i.r.  Thirdly,  for  walking  after  the  Lordas 
 Ncahwalkedwith  GodyGen.  6*9.  Fourthly,  to  feeke  him, 
 
 This 
 
additions. 
 
 *47 
 
 This  is  the  generation  of  them  that  fee ke  him,  that  feeke  thy 
 ftcc.pfal.24,  6.  Laftly,  to  wonhiphim.   Ο  come  let  us 
 τνοφιρ  and  bow  downe,  let  us  knee  le  he  fore  tht  Lor  dour 
 maker. 
 
 This  idolatry  loofethallnaturallbondssagainfl:  the  fift 
 commandement.  rhcy/ay  to  the flocke  thou  art  my  father ', 
 and  to  the  /lone  thou  hasi  begotten  me.  ?cr.  a.  17•  It  ma- 
 j  kcth  them  not  oncly  to  forget  their  duty  towards  God, 
 but  all  their  duty  towards  their  parentSjandasthefuper- 
 flitious  Phanfees  if  they  had  vowed  any  thing,  they 
 would  have  fuffcred  their  parents  to  ftarvc,  rather  than 
 they  would  have  broken  their  fuperftitious  vow,  Mat.  1 5, 
 ν  So  the  idolater  rather  or  he  will  omit  any  duty  to  his 
 idoll,  he  will  fuffer  his  parents  to  fterve. 
 
 Againfl:  the  fixt  Commandement;  mod  cruell  and 
 barbarous  were  they  when  they  iacrificed  their  chil- 
 dren to  Moloch  in  the  valley  of  Topheth.which  the  Pro- 
 phet Jeremiah  calleth  the  valley  0/  fanghterjer.7. 1 2  .and 
 the  Seventy  tranilate  it  ttowav^v  .•  It  might  juftly  becal- 
 ha  Aceldama,  the  field  of  blood;  and  fee  how  the  Lord 
 juftly  re  enged  this  Πηι  e  upon  their  idolatrous  Kings, 
 heefuffered  their  dead  bodies  to  be  taken  out  of  the 
 graves  and  hung  up  before  the  funne.  Ier.  8.2.  and 
 crfpccinl  ly  the  bones  of  Manaffeh  and  Ammon  who  were 
 the  chiefe  idolaters,  and  were  buried  together.  2  King. 
 2  τ  .18  .They  rv arc  buried  in  the  garden  of  their  orvne  houfe, 
 inthe garden  of  yzziah^  whereas  the  body  of  David 
 who  was  a  true  w  rihipper  of  the  Lord,  wasfafe  and 
 untouched.  ^dcl.i..ig.  Htsfcpdchrcis  with  us  unto  this 
 day. 
 
 Againft  the  feaventh  Commandement;  it  procureth 
 men  to  be  given  over  to  unnatnrall  lu&.Rom.i .  2  6. 
 
 Againft  the  eight  Commandement;  they  tooke  the 
 Lords  wine,  and  his  wooll,  andhisflaxe,  andgaveitto 
 Baal  Η  of. 2.%.  Hec  but  lent  them  that  corne,  and  that 
 Sffg  wine, 
 
 The  idolaters  breafre  all 
 the  bonds  of  nature. 
 
 Theybreafce  t^e  fift 
 
 Commandement. 
 
 They  (InnegrieTOuiTy 
 ag-inft  the  fixe. 
 
 Becaufe  Idolaters  wor- 
 shiped the  Sm,the  Lord 
 caufed  their  deici  bonce 
 tobshangup  againft 
 the  Sunnc. 
 
 A'eainftthefcvc^th 
 Commandement• 
 
 Aeainft  the  eight  coois 
 niandcment. 
 
I  Μ» 
 
 Additions. 
 
 -ι 
 
 The  itJolatrie  of Itdah 
 was  greater  than  the 
 idolatrie  of  #>**/. 
 
 wine,  ancf  they  beft owed  it  upon  the  Idoll  Baal. 
 
 Te  were  carried  away  after  dumbc  idols. 
 
 The  LMoabites  worihipped  Baal-peor,  and  the  ifrae- 
 lites  worihipped  that,  Num.i  5.3. 
 
 The  Ammonites  worihipped  Chemofh.  ludg.u.  24.  and 
 Moloch,  ι  King.  ii.  33.  and  the  Israelites  worihipped 
 them. 
 
 Thirdly,  the  Sydonians  worihipped « Afhtaroth. 2  King 
 23.14.  and  the  Jfraelites  worihipped  that.  2  King.u 
 
 33- 
 
 *Thc  Ρ  hi  lifliws  worihipped  Dagon,  but  we  read  not 
 
 that  they  worihipped  that  God. 
 
 The  Babylonians  god  was  Β  el  ovBagnal,  they  worihip- 
 ped that. 
 
 They  worihiped  the  Egyptians  calfe. 
 
 They  worihiped  ^Adonis.  Ezek.S.znd  the  queene  of 
 heaven,  ler.  7. 18. and Priafusy  1  King.  1 5. 1  3.  and  the 
 hoalt  of  heaven.  2  King,  χ  f  •  5.  all  thefe  they  worihiped. 
 Were  not  they  then  carried  after  dumbe  idols  1 
 
 Pag.  9 1. 1.24. 
 J  compari/on  betwixt  Ifraeland  Judab  in  their 
 idolatrie,  and  "tohich  of  their  idolatr  it 
 TvMoreatefl. 
 
 FIrft,  ludahs  finne  was  greater  than  the  finne  of  ifratl, 
 although///^/ finned  continually  without  interrup- 
 tion, yet  ludahs  idolatrie  was  greater  when  he  fell  to  it. 
 Secondly,  Iudab  committed  idolatrie  in  the  temple  of 
 the  Lord.  Ezek.  S.Ifraeldidnofo. 
 
 Thirdly,  ludah  had  the  true  Priefts,  the  true  Pro- 
 phets, and  ibnac  good  Kings,and  the  true  temple;  ifrael 
 had  none  of  thefe. 
 Fourthly,  all  the  promifes  of  Chrift  to  come  were 
 
 made 
 
.Additions. 
 
 49 
 
 made  to  luddh  and  notto  {/>4<r/;therefore  Iuaxh  did  jufti 
 fie Samariahinul  hcrfinnes,theone was  avcrfatrix^no 
 the  other  was prtvaricatrix. 
 
 A  compari/on  letivixt  Judah  and  the  idolaters  now. 
 
 Τ  He  ^r^//ttj  worihiped  the  golden  calfein  Horeb\ 
 or  in  &jfcf/;bur  they  bragge  that  they  dwell  in  Si$n\ 
 and  yet  worihip  idols. 
 
 Secondly,  the  Iewes  worihiped  acalfewhenChrift, 
 'dwelt  but  in  the  bufh,  cloud,  and  pillar;  but  they  wor-' 
 ihip  idols  now  when  Chrift  hath  taken  on  our  fiefli  upon 
 him.  I 
 
 They  worihiped  God  in  thelikenefle  of  an  oxe;  but  iddatrie now  b more 
 now  they  worihip  him  in  the  likenefleof  5  man,  more  faat^c0^,,?nth,ridoί, 
 dangerous  idolatries  for  a  man  is  capable  of  civill  wor-  *"  **#"•* 
 
 Ihip  which  a  beaft  is  not,  which  hath  fome  refemblance, 
 with  fpirituall  worihip;  and  as  Abfalom  in  the  noonetide; 
 of  the  day  lay  with  his  fathers  concubines ;  fo  doe  they* 
 now  in  the  funne-  fhine  ofthe  G  ofpell,  when  they  might 
 have  beene  cured  and  would  not. 
 
 Laflly,  they  have  refined  all  the  (Lifts  and  excufesof; 
 :he  heathen,  fothey  juftifie  all  their  idolatries*  and  as 
 Caligula  when  he  brought  the  image  of  lupite r  Olympus, 
 iebrokcoffthehead  of  it,  and  fet  onhis  owne  image 
 iponit:  fothey  have  broken  off  theoldihiftsofidola- 
 ers,  and  brought  in  their  owne  new  ihifts  in  place  of 
 :hem,and  their  idolatry  is  refined  idolatrie. 
 
 Pag.  93.  1.Λ 
 A  comparijon  betwixt  the  waters  ofSihor  and 
 the  Waters  of  Euphrates. 
 
 •He  fcriptures  exprcfleth  idolatry  by  the  terme  of 
 it inking  cj  water,  fo  bodily  whoreuome  is  expref- 
 
 fed 
 
 SuttatfaM.e  94p.11. 
 
£5° 
 
 Additions. 
 
 Idolatry  compared  to 
 the  waters  of  S  far. 
 
 rvddh,  beeaufe  hepartii 
 cipated  with  the  Kings 
 of  the  North,  and  the 
 South,  therefore  he 
 
 was  plagued  by  them 
 both. 
 
 fed  this  wayes,  aquam  alienam  haunt. 
 
 Firft,  let  us  obferve  what  refemblance  is  betwixt 
 Nilus  and  idolatries  no  man  can  tell  dirc&ly  whence 
 Nilus  proceedeth,it  hath  fo  many  fprings;  fo  no  man  can 
 tell  direitly  the  beginning  of  idolatry,  it  hath  fo  many 
 fprings. 
 
 Secondly  the  water  of  Nilus  isblacke  and  troubled, 
 |  therefore  it  is  called  «fr/wblackeneiTe:  fo  is  idolatry 
 '  troubled  water• 
 
 Thirdly,  Nilus  is  unwholefome  water  for  drinke,  fo  is 
 idolatries 
 
 Fourthly,  Nilus  parteth  it  felfeinfeaven  branches :  fo 
 did  the  idolatry  of  Egypt  part  it  felfe  in  many  bran- 
 ches. 
 
 Then  for  Euphrates.  lofh.iq.  2.  Tour  fathers  dwelt  on 
 the  other  fide  of  thefloudin  old  time,  even  Terah  the  father 
 ej  tAbraham,  and  the  father  of  Nachor;  and  they  ferved 
 other  Gods.  So  when  they  were  carried  to  Baby  Ion ,when 
 theyfateby  the  river  Euphrates,  then  they  did  follicitc 
 them  to  worihip  their  idols,  Pfal.  ι  j  7 . 
 
 Iudah  Hood  betwixt  Euphrates  and  Nilus,  he  ihould 
 have  participated  with  neither  of  them;  but  becaufehee 
 did,  he  was  both  plagued  with  the  king  of  the  North, 
 and  the  king  of  the  South. 
 
 Babylon  flood  upon  Euphrates,  and  hremiah  comman- 
 ded Seraiah  to  binde  a  ftone  to  the  booke,  and  caft  it  in 
 the  midft  of Euphrates-,  \^4ndthoufh alt fay,  thus  ft  all  Ba- 
 bylon finke,  and β all not  rife  from  the  evill  that  I  will  bring 
 uponber.  ier.  51.63•  AstheJ^/f/wfunkeintheredfea 
 likeaflone,  Exod.  15.  and  £  4^/00  funke  as  the  ft  one  did 
 finke  in  Euphrates -.  bo  ihall  fpirituall  Babylon  be  thrownt 
 into  the  fea  like  a  great  mt  1st  one,  and  fb  all  be  found  no  more 
 at  α/Ι^  Revel.  18.21. 
 
 Pag.  1 19. 1.2. 
 lam  a  jealous  God.Szc  how  farre  the  Lord  fubmitteti 
 
 himfelf 
 
Additions. 
 
 2S1 
 
 himfelfc  to  our  capacity  :  Firft,  totakeour  naturall  in- 
 firmities upon  him,  as  hunger.  Pfal.  50.  χ.  Jflwcrc 
 hungry  Twill  not  tell  thee.  S  ο  to  take  our  paffions  as  our 
 [anger,  griefe,  fadneifc,  fury,  wrath,  jealoufie,  and  that 
 !  which  feemeth  to  come  nearer  to  our  finfull  paifions,as 
 to  be  froward.  Pfi.iS.2  6.With  the /reward  thou  wiltfhtw 
 thyfelfefroward.  Whatfoever  isfpoken  ofGod,it  is  good 
 in  it  felfe,although  it  exceed  and  become  fiafull  in  us. 
 
 Pag.  150.1.35. 
 Of  Jeremiah  and  Job  curfing  the  day  of  their  birth* 
 
 THefewho  hold  that  Teremiah  finned  not  inthofe 
 imprecations  and curfes  alledge  firft,  that  Jeremiah 
 before  he  began  to  curfe,  hepraifcd  God.  Ier.  20.12. 
 Singunto  theLord^  praife  yethe  Lord;  for  he  hath  dclive- 
 ;  red  the  fotde  of  the  pore  from  the  hand  of  evil  I  doers,  and 
 then  he  addeth.  Cur  fed  be  the  day  wherein  J  was  borne : 
 '■  this  cannot  be  a  finfull  curfing,  Ό  oth  the  fount aine  fend 
 firth  at  the  fame  place fweete  water  and  bitter  water  Jam.  3 . 
 1 11.  Can  out  of  the  mouth  proved  both  bleffing  and 
 curfing  ? 
 
 Secondly,  when  hcufcththefe  curfes,  God  giveth 
 him  a  comfortable  anfwerej  asCip.15.10,  Woekmemy 
 mother  that  thou  haft  borne  me  a  man  efftrife^  and  a  man  of 
 contention  to  the  whole  earth.  The  Lord  anfvvereth  him, 
 Verfe.w.  Verily  it  fballbe  well  with  thy  remnant:  verily  Τ 
 willcaufe  the  enemie  to  cntrcate  thee  well  in  the  time  of  e- 
 '•  wY/,  and  in  the  time  ofafflittion^  God  faith,**  β)  all  bee  well 
 with  thy  remnant,  that  is,  the  reft  of  thy  dayes. 
 
 And  they  that  juftifie  Ub  fay,  that  for  feaven  dayes  Tob 
 did  hold his ^4^5  and  then  he  opened  his  mouth  and fpakc^ 
 Cap.  3.1.  which  phrafe  the  fcriptureufetb,  when  men 
 fpeake  deliberately  and  advifedly.  As  *Att.  10.34.Tbcu 
 Peter  opened  his  mouth  and  fay  d. 
 
 God  talced;  upor,  him 
 as  it  were  our  naturall 
 infimiitiesand  our  nm 
 tu rail  pafiioai  for  our 
 capaciry. 
 
 Ttt 
 
 Secondly, 
 
 Somefcr'ng  reafonito 
 proYetbat/ere/»/e  fins 
 ncd  not  in  curfing  the 
 day  of  liis  birth• 
 
 Some /ay  that  Toh  fin- 
 ned not  in  curfing  the 
 day  of  hi*  birth• 
 
χ  5 
 
 additions. 
 
 To  open  tki  month  4n& 
 jfW**,  in  -tti  e  Scriptures 
 iitefpeake  deliberately 
 a^dvvithadviccment^ 
 
 \  Afilie*tfomate  rorgood 
 ( in  themfel  ves,but  as  tfcey 
 
 arefanctifadofthe 
 
 Lord, 
 
 lermisaxA  Id  net  al* 
 together  free  from  Gnne 
 in  curfing  the  day  of 
 their  nativity. 
 
 Secondly,  they  fay,  would  lob  or  ieremith  curfe  their 
 mother  who  bare  them?  then  that  woe  ihould  have  be- 
 fallen them  with  the  Prophet  Ε  fay  fpeaketh  ofyCap.tf. 
 \o.Wot  be  to  him  that  faith  to  his father j» hat  begetteft  thou* 
 or  to  the  woman^  what  halt  thou  brought  forth  t 
 
 Thirdly,  would  Jeremiah  nk  a  finfull  curfe  againftthe 
 day  of  his  nativity  >who  was  fan&ified  from  his  mothers  I 
 wombe?  Ier.i.  j. 
 
 Fourthly,  how  could  he  curfe  that  day  which  was 
 paft  ? 
 
 And  where  it  is  obje&ed  that  we  fhould  rejoyce  in 
 tribulation,  and  that  leremiah  fretted  in  tribulation. 
 They  aufwere  that  (imply,  tribulations  and  affii&ions 
 are  not  good  in  themfelres;  but  they  are  the  wages  of 
 finnej  but  it  is  onely  the  Lord  that  fan&ifieth .  them,  and 
 turnes  them  to  the  goodof  his  children. 
 
 And  they  fay,  that  he  curfed  not  the  day  it  felfe,  but 
 
 the.miferies  that  followed  that  day,  as  David  curfed  not 
 
 I  the  mountaincs  of  Gilboa  divc&ly}  but  the  blood  fhed 
 
 there,  which  made  the  mountaines  barren;  and  fo  it  was 
 
 not  the  man  who  brought  thenewes,  whom  he  curfed, 
 
 but  the  miieriesthemfelves,  which  befell  him  after  that 
 
 time^  and  in  effect  they  fay  it  was  but  fuch  a  complaint  as 
 |P/:////was:  Ο  wretched  man  that  I amjvhojball  deliver  me  ! 
 I  ft  om  this  body  of  death?  Rom*  7.X4.  and  he  tudybettcr  is  the 
 
 day  ofdeath^  than  the  day  of  ones  bJrth.Eclefj.u  V  exeat  dies 
 
 mortalitatis^  ut  erumpat  dies  dternitatis. 
 
 The  fathers  generally  ftand  to  juftifie  him  in  this,  that 
 
 it  was  not  a  finfull  curiing,  as  HieromefrheodoretjCiemens. 
 
 Alexandrinus^Grcgorius  Niffenus^  Cynllusy.  Alexandria 
 
 nus^  Origenfiregoritts  Magnuis. 
 
 But  Β  lias  was  a  manfubject  to  the  fame  paffions  as  we  are* 
 
 lam.*) .  1 7 .  a  nd  fo  were  JeremiaJo  and  J ob^  therefore  it  may 
 
 feeme  that  they  fpake  not  here  without  iinne,  although 
 
 the  Lord  pardoned  them. 
 
 13l 
 
Additions 
 
 M$ 
 
 Pag.  ipi.l.  20• 
 Η e  will  not  hold  him  guilt  lcjfey  that  isD  he  will  punifh 
 him. 
 
 We  pray  dayly  that  God  would  pardon  us  the  guilt 
 of  our  finnes,and  there  is  no  guilt  that  we  are  more  lia- 
 ble unto,  than  to  the  guilt  of  our  idle  fpecches  and  fwea . 
 ring. 
 
 Now  that  we  may  be  freed  of  this  guilt,  wee  muft 
 confider  firft,  how  God  puniiheth  this  guilt;  fecondly, 
 how  he  pardoneth  this  guilt :  he  puniiheth  the  guilt 
 whenheimputeththe  fmnetothe  offender,  hce  pardo- 
 neth the  guilt  when  he  transferreth  it  upon  another. 
 
 When  he  transferreth  it  upon  another,  the  fmnere- 
 maineth,but  the  guilt  is  taken  away;  andfome  call  this 
 jconcupifcence  which  remaineth,  matcrialeivpecMo,  but 
 that  which  is  taken  away  is  formaU^  as  the  land-marke 
 caft  out  of  the  land,  it  ceafeth  to  be  a  land-marke  any 
 ;more,butitceafethnottobeaftone:  and  fomefay  the 
 guilt  is  taken  from  the  perfon,  although  not  from  the 
 |finneitfelfe. 
 
 How  can  the  finne  bee  transferred  upon  an  innocent 
 perfon  to  make  him  undergoe  the  puniihment,who  is  not 
 guilty  < 
 
 Thcinnocent  perfon  becaufe  hegiveth  hiswrord  for 
 the  guilty,  and  willingly  undergoeth  the  puniihmentfor 
 him.  PJaL  lip.122.  Spondefrofervotuo^befttrcty  for  thy 
 fervatit.  So  Heb.  7.  2  2 .  Jcfus  made  afurcty  of  a  better  Tc^ 
 fiamaity  therefore  he  is  punifhed  for  us. 
 
 And  that  we  may  take  up  this  the  better,  markehow 
 a  Iudge  proceeded!  either  according  to  the  rigour  of 
 the  law,  or  the  mitigation  of  the  law,  or  contrary  to 
 the  law,  or  above  rhe  law.  According  to  the  rigour  of 
 thelawjwhefcheimputeth  theguilttoaH;  contrary  to 
 thelaw,  ifhecihould  impute  the  guilt  to  none;  accor- 
 ding to  the  mittigation  of  the  law  when  he  fpeareth 
 
 fome 
 
 How  God  pDnldiitb 
 theguiIr,andbovvhe 
 pardoneth  it. 
 
 W2?atthe  n?atenall  and 
 what  theformalipart 
 in  ίϊηΐίδ, 
 
 8Ht\ 
 
 Anfw] 
 
 Chrjft  is  punifrcd  for 
 asjbecaufe  he  gaye  his 
 >W©rd*oraj# 
 
 Ho-jva  Tudgeprocee- 
 deth  in  executing 
 /uftiee. 
 
M4 
 
 additions* 
 
 \  fome,  but  this  is  above  the  law^that  his  Son  Iefus  Chrift 
 ihould  undergoc  the  puniihment  for  us,  this  commeth  of 
 
 AlltfeatmiinChrifts 
 condemnation  vyasifi 
 ottfabfoUitioiu 
 
 the  clemency  of  the  high  Iudge. 
 
 David  according  to  the  Law  executed  Uab9  contrary 
 to  the  law  killed  Vrijab^  according  to  the  mitigation  of 
 the  law  confined  Sbemi^  whereas  he  might  have  caufed 
 him  to  be  executedjand  Salomon  out  of  his  "clemency  he 
 fpared  i^idonijah. 
 
 Iefus  Ghrift  the  jail,  in  whofe  mouth  was  found  no 
 guile,  who  was  a  perfeft  man  in  word,  for  our  caufe  was 
 condemned  for  blafphemie,  to  abfolve  us  from  the  guilt 
 oft  hat  finnej  for  whatfoever  was  in  Chrifts  condemna- 
 tion^ in  our  abfolution. 
 
 PJKJS: 
 
 >*■!■>* 
 
TO  THE  RIGHT 
 
 HONORABLE,   William 
 
 VISCOVNT  OF  Sterline,  LORD 
 AunxDiii  of  Inllibtd^  principall  Secre- 
 tary for  the  Kingdomc  of  Scotland,  and  one 
 of  his  Maj'efties  mod  Honourable  Privy 
 
 Ccunccll  ol  both  the  Kincdomcj. 
 
 RIGHT  HONOVRABLE, 
 
 A  l  ο  μ  ο  ν  the  wifeft  King  , 
 writ  three  icverall  bookes, 
 and  in  thofe  three  fev.rall 
 bookes  hee  taketh  three  fe- 
 verall  Epithetes  and  utiles 
 unto  himiclfe  :  In  the  r/W 
 Verbes  hee  calleth    himfelfe 
 Salomon  the  fonne  cf  T>aVtdy  King  of  Jfracl•^  in 
 ^cdtfiaftes ?   he  calleth  himfelfe  the  Preacher, 
 bnne  of  VaYtd,  King  of  lerufakm;  And  in  the 
 ttittwto,  hee  calleth  himfelfe  Salomon  onely..  In 
 he     firft   bookc    hee    givcth  are&ions  to 
 
 all 
 
The  Epifile  Dedicatory^ 
 
 :  Aft.  if.*,. 
 
 tic  vim  7. 10. 
 
 Ioh.8.17» 
 
 all  man,  and  as  a  King  hee  fpeakech  to  all  5 
 in  hisiecondhooke,  hee  as  a  Preacher   ipea* 
 keth  co  Jerufalem  brio  ν  here,  hee  ipeakethnoc 
 co  all  here  as  King  of  'Jfrdtl\   In    his  third 
 booke,    hee  fpeakech  onely  to  the  Church 
 above.     So  the  Lord   when  h:e  givech  his 
 Lawes,  heegiveth  fome  Lawes  to  all,  as  King! 
 ofthe  Nations,  and  fome  Lawes  heegivethtdl 
 thtjftoes,  his  peculiar  people,    and  the  Gof- 
 pel  he  givethas  to  the  Church  above;  the  law  > 
 which  hee  gave  to  all  Nations,  was  the  law* 
 of  Nature  mamfefted  to  Adam  before  the  fall,} 
 and  this  Law  was  repeated  againe  to  Noahl 
 J  in  fcaven  Precepts,  as  not  to  commit  Idolatry  |j 
 |  Fornication,  to  abftaine  from  things  ftrang 
 !  led3    and  from  blood  $    t  lofe  Lawes  wer 
 imorall  Precepts,  I  will  let  my  face  againfthi 
 'that  eateth  blood,  this  is  not  the  ceremonial 
 ί  pare  of  the  Law,  but  in  detection  of  cruelty 
 j  it  is  forbidden  to  take  a  member  from  a  livina 
 [creature,  and  to  eate  the  blood  while  the  life 
 jisinit.  buftoeate  things  ftrangled,    or  colJ 
 blood,  was  but  the  ceremoniall  part,•  thirdly, 
 ;  the  Lord  renued  this  fame  Law  ag line  upon 
 !  Mount  S//M/,  to  all  Nations,  but  he  added  to  it 
 I  ί  his  judicially  and  ceremoniall  Lawes  as  peculiar 
 j  to  his  owne  people  the  jfelbts,  and  m  this  re- 
 (jipedtk  is  called  their  Law,  is  it  not  written  in 
 
 your 
 
TbiEpiflkVcdicttoy* 
 
 your  Law,  bcraufc  this  Law  was  directed  co 
 them  after  a  fpcciall  manner,  and  therefore 
 they  arc  called  his  peope,  he  came  to  his 
 ο vvne,  and  his  ovvne  knew  him  not^  Thcfe 
 ceremonial!  Lawes  didnotbinde  other  peo* 
 pie,  as  they  did  the  Jewes^  therefore  when  Jo* 
 nab  came  and  preached  to  the  Ninevites}  hec 
 lpake  nothing  to  them  of  the  ceremonies  of 
 the  Law;  fo  when  Oaniel  fpake  to  tybuchad- 
 nez^ar,  he  fpake  nothing  of  the  ceremonial! 
 Law.  SowhenJS///^  fpake  to  Ts(aaman  the 
 Syrian,  he  fpake  notaword  of  this  Law  to 
 himv  So  when  the  Prophets  (pake  to  Tjrusf 
 Sydon,  and  tothe  Nations  round  about,  they 
 fpake  nothing  of  thofe  ceremonies  to  them, 
 thcfe  belonged  onely  to  the  Jctoes,  they  are 
 forbidden  to  eate  things  ftrangled,  or  a  bead 
 that  dyed  of  it  felfe,  but  yet  the  Gentiles  might 
 eateoffuch  And  here  we  may  marke  a  dif- 
 ference betwixt  circumcifionandthe  reft  of 
 the  ceremonies  of  the  Law,  for  many  that 
 were  not  of  the  Church  of  the  JeTbes  ufed  cir- 
 cumcifion,as  HerodotHo9Straboy  and  Epipbaniu* 
 teftifie,for  circumcifion  was  given  to  Abra• 
 bam  and  his  pofterity,  not  onely  to  Abra~ 
 bams  pofterity  who  lived  within  the 
 Church ,  but  to  thofe  alfo  who  came  of 
 J/maely  Efau,  i\eturah9  <&c.    and  howfoever 
 
 Aaaa  thofe 
 
 7)eut,%4>%i< 
 
The- Epifiie  Dedicatory. 
 
 thofe  did  circumcife  rather  by  imitation,than 
 for  confidence,  yet  it  was  a  Law  given  to  all 
 Abrahams  pofteritk^  but  the  reft  of  the  cere- 
 monies did  no  wayes  binde  them-  but  the 
 morall  part  of  this  Law  bindcth  them  all. 
 It  was  a  great  mercy  of  God,  that  when  man 
 had  fallen  from  him,  that  he  giveth  him  a  law 
 againe,and  doth  notfuffer  him  to  wander  as 
 aLambc  in•  a  large  pafture,  and  like  anun* 
 tamed  Heifer  which  knoweth  not  the  Yoke, 
 and  that  one  iliould  not  devourc  another,  as 
 theFifliesin  theSea,•  but  giveth  him  aLaw 
 to  hedge  him  in,  and  keepe  him  within  the 
 bounds.  Man  hath  a  threefold  life,  his  ipiri- 
 tualllife,  hisnaturall  life,  and  his  civill  life$ 
 the  Lord  in  his  Law  had  regard  to  all  thefe 
 forts  of  livesj  firft,  his  fpirituall  life,  which 
 is  called  the  life  of  God,  and  hetaketh  order 
 J  with  this  in  the  firft  Table-  Secondly,  his 
 naturall  life,  that  hee  be  not  killed,  nor  his 
 blood  flhed,•  and  thirdly,  for  his  civill  life, 
 thathemay  have  the  mcanes  tolivecomfor- 
 tably,which  is  called  a  mans  life^in  the  5c  ip- 
 ture.  Other  Lawesof  Men  are  but  concer- 
 ning circumftances,  and  they  are  but  theaps 
 plication  of  this-Law,to  this  or  that  particu- 
 lar people5and  they  ftand  not  unmoveable,as 
 this  Law  of  God  doth3  bu^t  upon  occaiions 
 
 they* 
 
TbeEpifile/Dedtcat$ry. 
 
 they  may  bee  altered  and  changed;  theres 
 fore  the  T?tr[uns  that  mide  cheir  Lawes 
 whic'i  could  not  be  changed,  iu:roached 
 too  farre  upon  the  Lohu  and  his  privi- 
 ledges,  and  all  other  Lawes  arc  to  bee  reiti- 
 fiedby  this  Law,  and  the  farther  that  they 
 goe  from  th  s,  they  are  the  more  imperfeft. 
 Men  fee  the  Dyall  by  the  5unne,  and  their 
 Watch  by  the  Dyall,  The  Dyall  commeth 
 neerer  to  the  Sunne  than  the  Watch-  fo 
 when  men  reduce  their  Lawes  to  this  Law, 
 then  they  fet  the  Dyall  to  the  Sunne,  but 
 when  they  redtifie  their  LaAves  by  any  o- 
 ther  Law,  they  iet  but  their  watch  to  their 
 Dyall.  Many  have  written  already  upon 
 thofe  Commandements,  to  whom  wee  are 
 much  beholden,  and  the  Hebrewes  Proverbe 
 is  true  of  them,  nifiipfi  elevajfenc  lapidtmnon 
 invent  a  fnijfet  fub  to  h<zc  Margarita,  but  yet 
 there  is  fomething  left  to  be  cleared,  and  as 
 there  was  oyle  enough  ib  long  as  there  were 
 Veffelsinthe  Widdowes  houfe;  So  there 
 flhallbe  matter  enough  for  all  thofe  who 
 aretointreate  of  this  Subjeft:  and  my  in* 
 tention  efpecially  is  here  to  cleare  theie  things 
 outofthephrafe  of  the  Original!  Tongues, 
 andthecuftomeofthe  people  of  God,  and 
 although  there  be  things  handled  already 
 
 Aaaa  2,  by 
 
The  Epiflle  Dedicatory. 
 
 by  others  fee  downe  here,  yet  when  jefind 
 thefe  things,  count  them  not  as  ^vrticam  inter 
 myrtos,  but  as  rnyrta  inter  myrtos,  for  both  come 
 from  him  who  is  the  Author  of  Truth. 
 
 Itmayplcafeyour  Lordfliip  to  accept  of 
 thefe  my  Travelsv  as  a  fignification  of  the 
 honourable  refped  I  carry  to  your  Lordfhip, 
 whofe  vertu-e  and  learning  hath  brought 
 you  to  this  eminent  place.  Laert'w  writeth  of 
 ont  Crates,  that  beftowed  his  gifts  very  foo- 
 liihly.forhegavetohis  Flatterer  tenne  Ta* 
 IenCSjtohis  Whore  a  Talent,  to  his  Cooke 
 tenMnasy  to  his  Phyfitian  aDrachmc,  to  his 
 Philofopher  three  halfe  pennies,  to  his  Goun* 
 iellor/ww«w,fnioake}  foolifli  men  value  the 
 bafeft  things  atthehigheft  rate,and  the  high- 
 eft  things  at  the  baieftrate,,  ButIknow,my 
 Lord,  that  you  weigh  things  in  the  balance  of 
 the  San<ftuary,and  thinke  more  of  thofc  hea- 
 venly things,  than  of  thoie  bafe  and  finfull 
 p'eaiures,  which  the  world  are  fo  much  tz- 
 ken  up  with  •  The  grace  of  God  be  with; 
 your  Lordfliip,  and  keepe  and  preferve  you 
 forever. 
 
 k 
 
 Your  Lordfrips  in  all 
 cbrijiians  duties 
 
 IohnWeemes 
 
■I       I  I 
 
 ** 
 
 A  Table  of  the  Contents  of  the 
 
 Chapters  in  this 
 
 1 
 
 Booke. 
 
 Fife  Commandcnient. 
 
 CHAP.  L 
 
 ' 
 
 TTOrv  thcfcctndTMeis  like unto the  firfi. 
 Xl                      CHAP.    II. 
 
 Pag.  ι 
 
 Of  the  dutks  of  the  wife  to  the  hushand. . 
 
 15 
 
 CHAP.  III. 
 
 Of  the  husbands  duty. to  the  wife. 
 
 io 
 
 CHAP.  IV. 
 
 Of  the  duty  of  children  to  their  parents. 
 
 Μ 
 
 CHAP.  V. 
 
 Oft  he parents duty  to  their  children• 
 
 3° 
 
 CHAP.  VI. 
 
 That  parents-jhould correct  their  children*^ 
 
 J*' 
 
 CHAP.  VII. 
 
 Oftheprovitionfor  the  eldefi. 
 
 39 
 
 CHAP.  Villi. 
 
 Ofthcprowfionfor  the  daughters 
 
 45 
 
 CHAP.  IX. 
 
 Of  the  Imposition  of  the  name  to  the  child. 
 
 5Cr. 
 
 CHAP.  X. 
 
 Of  the  ditty  of  the  fcrvants  to  their  Utfafiers, 
 
 53 
 
 CHAP.  XI. 
 
 the  Makers  duty. to  theirfervantn 
 
 3 
 
 A*aaa  χ 
 
 CHAP»- 
 
 . 
 
!./■     »»■      ■     ,U      ).      Ι.      ^ΜΜ,Μ^ι 
 
 The  Contents. 
 
 68 
 
 CHAP.   XII. 
 
 Of  the  duties  offubjetfs  to  their  King. 
 CHAP.  XIII. 
 
 OfthcfpiritiiAll fathers  Andtbc  honw  die  to  them.       75 
 CHAP.  ΧΙΠΙ. 
 
 Of  the  Promfe  annex  ei  to  the  fife  Commxndement*    yp 
 
 Sixc  Comtiundqment• 
 
 .* 
 
 CHAP.  I. 
 Ofmurther  in  general. 
 
 CHAP.    II. 
 ofuniuft  anger  or  mutt  her  in  the  hem. 
 
 CHAP.  III. 
 Of  killing  of  An  infant  in  the  CM  others  wombe. 
 
 CHAP.  IV. 
 O/felfe  murther. 
 
 CHAP.   V. 
 Ο fcrusll  murther. 
 
 CHAP.  VI. 
 How  the  Lord  ettquircth  for  blood. 
 
 CHAP.  VII. 
 H«w  λ  man  miy  lawfully  defend  him felfe. 
 
 CHAP.  VIII. 
 
 Ofcafuallflaughter and  who  were  to  be  admitted  to  the 
 
 Citty  of  refuge.  ι 20 
 
 CHAP.  IX. 
 
 Whether  the  revenger  of  the  blood  was  bound  by  the  Law 
 
 to  kill  the  man.flayer^or  was  it  apermisfion  onely.  1 2  9 
 
 CHAP.  X. 
 
 Why  David  a  man  of  blood  was  forbidden  to  build  the 
 
 Temple.  138 
 
 of  the  order  ofthefixt  andfeventh  Commandement.  \\η 
 
 Com- 
 
 84 
 88 
 
 95 
 
 99 
 
 105 
 
 109 
 
 "3 
 
The  Contents. 
 
 Seventh  Commandcmenc. 
 
 CHAP.   I. 
 
 ffow  vile  aftnne  adultery  is.  ijp 
 
 CHAP.  II. 
 Of  the  allurements  of  the  whore  to  adultery  ^and  how  vile 
 fi)eis  being  comvaredwithwifedome.  1 44 
 
 .  CHAP.  III. 
 7 he  adulterous  eye  is  a  motive  to  adultery.  1 47 
 
 CHAP.  IV. 
 Mow  the  tongue  breaketh  this  Commandement  by  filthy 
 fpcethes.  *  151 
 
 CHAP.  V. 
 That  the  drcsftngoftht  haire  iza  motive  to  adultery.  1 5  7 
 
 CHAP.  VI. 
 Ofwhorif)  apparcll.  J  5  6 
 
 CHAP.  VII. 
 What  uncleanef  erf ons  were  called  dodges.  162 
 
 CHAP.  VII  L• 
 Whether  David  might  marry  Bathfheba  after  that  hee 
 had  committed  adultery  with  her.  X  66 
 
 CHAP.  IX. 
 Against  Polygamic.  171 
 
 CHAP.  X.. 
 Of  divorce. 
 
 CHAP.  XI. 
 ow  man  ana  woman  may  live  chaftiy  in  holy  wedlocke 
 together  184 
 
 Of  the  funifoment  of  adultery.  188 
 
 Eight  Gommandement, 
 
 rfhtfiin  general  I. 
 
 CHAP.  IS 
 
 290 
 CHAP, 
 
JL-JliWl 
 
 The  Contents. 
 
 CHAP.  II, 
 CHAP.  III. 
 CHAP.  IV. 
 
 CHAP.  V. 
 
 CHAP.  VI. 
 
 What  theft  i$ 
 
 Of  offrefion 
 
 Of  covered  theft 
 
 Ofufurj 
 
 Offacriledge.    , 
 
 CHAP,  VI Γ. 
 That  €  very  mwjhalda&ve  λ  law  full calling» 
 
 C«AP,  IT  lit 
 
 Of commutative  \uifice 
 
 CHAP.  IX. 
 Of  difiribntivc  juflice  „ 
 
 CHAP.  X. 
 Of  Restitutio» 
 
 Hinth  Comroandement 
 
 CHAP.  i. 
 
 That  a  judge  may  be  a  falfe  mtneffe 
 CHAP.  I!. 
 Azainft  falfe  mtnejfes. 
 S    U  J  CHAP.  III. 
 
 Againfi  equivocation. 
 
 CHAP•  ΠΙΙ. 
 xsfgainfi  Lyes 
 Whether  Iacob  made  a  lye 
 Whether  David  made  a  lye 
 
 CHAP.  V. 
 Againft  boafling  of  our  f elves 
 OfthePharifees  bragge 
 
The  Contents , 
 
 .CHAP.  VI. 
 
 ofhiperfolickc  fteeches  tn  exceije  or  defect,  ig± 
 
 ■  J  J  CHAP.   VII. 
 
 '  a  >M»fi  ruling  And  JAckbitmg.  191 
 
 I    S  CHAP.    VIII. 
 
 tA<rd*ft.r»ocki»z.  30z 
 
 pi5      .  CHAP.  IX. 
 
 \A*Ain!i  fatten.  306 
 
 *    J  CHAP.  X. 
 
 I  Of  Rebukes.  314 
 
 ;  CHAP.  XI. 
 
 Hon  An*A»fb9*ldrttle  his tongue.  325 
 
 Tenth  Comnundemtnt, 
 
 CHAP.  I. 
 
 6    i  CHAP.  II. 
 
 ThAt  the  Tenth  Qtmmmiement  is  but  9»et  Andfbwldntt 
 be  divided  tit  twl•  343 
 
 Bbbb 
 
 A 
 
- 
 
 ,Α  Tabie  of  the  places  of  Scripture  clea 
 
 red  in  this  Bookc  of  the  explanation  of 
 
 the  fecond.Table  of  the  Moral!  Law. 
 
 UI    II     48 
 24  33    48 
 
 20 
 
 22 
 
 23 
 
 24 
 
 27 
 
 33 
 ?4 
 
 19 
 8 
 
 15 
 IP 
 
 1 
 16 
 
 9 
 
 2J 
 
 7 
 
 104 
 
 55 
 205 
 
 180 
 
 25 
 
 25 
 80 
 
 ibid. 
 
 27 
 
 2(5 
 
 31 
 
 io 
 
 115 
 112 
 28J 
 
 2  Sam. 
 
 I 
 (5 
 
 14 
 
 >iS 
 
 r  ■ 
 
 2 
 
 15 
 
 4 
 18 
 
 2 
 Ρ 
 
 42 
 
 102 
 152• 
 
 42 
 31 
 
 7for6, 
 
 1 
 
 I 
 
 8 
 
 18 
 
 3 
 
 9 
 
 21 
 
 4 
 
 II 
 
 177 
 
 2    7. 
 
 II 
 
 4  H 
 
 P5 
 
 7    1 
 
 135 
 
 11  25 
 
 III 
 
 12    3 
 
 21 
 
 13  J5 
 
 185 
 
 1  King, '2, 
 
 2  J5 
 
 43• 
 
 12      7 
 
 72 
 
 *5     7 
 
 326 
 
 20   15 
 
 2P5; 
 
 2  JC/Vsg. 
 2       Ρ      41 
 
 J  3Γ  43 
 
 4    8  242 
 
 8  10  271 
 
 11  15  toy 
 
 j*3  Η    56 
 
 l?7  r7     33 
 
 21  13  228 
 
 22  .20-107 
 
The  Tabic  of  the  Texts  of  Scripture, 
 
 0      ι    1 60 
 
 81  5    64  1     .  C\t/>/.       1    __i5    pi    1 
 
 82  5    70  1 4       ι        5  I        Eiikz 
 
 4     3  2?7 
 
 85      1    90  1          6    231  I  1 3  18    1J9 
 
 ! 
 
 5     9       2 
 
 87      4313  '  5     13      17  1  16  II  /£/</ 
 
 Ej(b. 
 
 104  1 1  230 
 
 £/</. 
 
 27    4  202 
 
 1     10   iS 
 
 116  16  169 
 
 2      4  ι  r8 
 
 21  10     35 
 
 12     £2 
 
 119    6      4 
 
 18  154 
 
 49  26  237 
 
 2  2  /^/^ 
 
 59283 
 
 3    i5  161    4°     5   228  | 
 
 •/  (fC/φ 
 
 122  196  1 
 
 4     1     17  )4X    8  227 ; 
 
 5     5  153 
 
 139  15    84 
 "Trover. 
 
 8425 
 14     3    41 
 
 4430       41 
 
 25     80 
 
 'Dan. 
 
 9  *5  i?6^   2    18    143 
 
 j i5  14    58 
 
 2   37    237 
 
 "   l8      57  1    5     8  ibid  Ui    13  201 
 *5   32      83  I        i,    I45  »45    4    81 
 
 Ηφλ* 
 
 2        X       27 
 
 16  18  no  j         26   141  1 47     2    58 
 
 4  ίο    178 
 
 18   13  .40  \At      1      31  f  53     y    3p 
 
 ιι     5     58 
 
 x9  *7     19  j     5     1    223  |  65   20    81  1  13  ,12    177 
 
 21   21     37 
 
 η    19      19  t         Ierem. 
 
 Jrt 
 
 24    3  iS>7 
 
 9  14  r44 
 
 2   25  184 
 
 3     3   *33 
 
 5  198 
 
 12   27  196 
 
 3*  159 
 
 5     19 
 
 . 
 
 31   11  188 
 
 14  13       8 
 
 3     5    89 
 
 Amos. 
 
 13   Itf'l 
 
 16    3  326 
 
 5     8i55 
 
 ι      320 
 
 36  14     34 
 
 6       2 
 
 27  205 
 
 II      12 
 
 Pf*L 
 
 17     2     43 
 
 17   n  201 
 
 a       9  295 
 
 4 
 
 10  10  197 
 
 18  17  192 
 
 18   18    92 
 
 3       4    28 
 
 14    4  194^  20   17  ibid 
 
 25     5  240 
 
 8       5  232 
 
 1.8  26  203 
 
 25     4  299 
 
 2  7      5  /£/*/  I    ObAdiah. 
 
 ] 
 
 44    74 
 
 27  27  104 
 
 45  28   38  ;        7  12 
 
 • 
 
 44   12  232  1 30  17  188 
 
 50  20  324 
 
 I           Μ  77 
 
 • 
 
 1 
 
 51     4  268  131   15     64 
 
 Ionab 
 
 5  5    23      83  I      Scclef. 
 
 2      8  228 
 20     34 
 
 4    9     88 
 
 77  18     78 
 
 2      2   313 
 
 UWicka. 
 
 78  10     21 
 
 7     ι  H3 
 
 3    3°  up 
 
 7    5    187 
 
 • 
 
 5o     38 
 
 17     83 
 
 1     58 
 
 Ν  ahum. 
 
 5i       4 
 
 10     2     59 
 
 4    n     58 
 
 1     9     37 
 
 1 
 
 #£££  2                        3 
 
The  Table  of  the  Texts  of  Scripture* 
 
Table  of  the  Hebrew  words 
 expounded  in  this  booke. 
 
 Ν 
 
 rn&Sn 
 
 1*4 
 
 o»SSiy 
 
 34 
 
 5K 
 
 2* 
 
 1         > 
 
 3° 
 
 PV 
 nn:y 
 
 tf7 
 
 21 
 
 ΟΊΚ 
 
 8S 
 
 η» 
 
 29 
 
 p-fliy 
 
 181 
 
 DOfK 
 
 2f6 
 
 3 
 
 ■i 
 
 VnN 
 
 88 
 
 <*Sa 
 
 2* 
 
 I 
 
 KM  Ν 
 
 ibid. 
 
 r-noa 
 
 22 
 
 twS& 
 
 178 
 
 ϊ—ijoSk 
 
 2CO 
 
 ΠΗ3 
 
 nrh 
 ΰ 
 
 179 
 
 oya 
 
 102 
 
 l6 
 
 9° 
 
 80 
 
 xj8 
 
 pipa 
 
 s 
 
 row 
 
 196 
 «97 
 
 fWK 
 
 57 
 
 19 
 
 ΠΡΊ*    ρ 
 
 238 
 
 tap'Sa " 
 
 2^ 
 
 -non 
 
 19 
 
 140 
 
 'wop  l 
 
 227 
 
 91 
 J9 
 
 3» 
 126 
 
 92 
 266 
 
 α 
 
 HtffiO 
 
 22 
 
 ρκη 
 
 192 
 
 proa 
 
 2^ 
 
 3 
 
 Ε23 
 
 no 
 
 ^nj 
 
 8? 
 
 nu 
 
 II* 
 
 03ΠΊ 
 
 186 
 
 ^— jnrtj 
 
 8a 
 
 ona 
 
 146 
 
 a>ai 
 
 »4J 
 
 /  JJ   i m 
 
 oSa 
 
 5 
 
 96 
 
 106 
 169 
 
 Φ 
 
 η 
 
 pra 
 
 204 
 
 Pt9»1 
 ■m 
 
 57 
 I09 
 
 ΐ     ,1        IB  « 
 
 96 
 
 &Π 
 
 17 
 
 •naa 
 
 91 
 
 »aau3» 
 
 rvaSw 
 
 3^ 
 
 «nam 
 
 *i9 
 
 D 
 
 17 
 
 Π 
 
 rniw 
 
 12 
 
 rmysfn 
 
 161 
 
 CD'D-ID 
 
 i*5 
 
 nV» 
 
 9** 
 
 ? 
 
 Pi 
 
 t*t 
 
 y 
 
 Π 
 
 102 
 
 ft» 
 
 46 
 
 atsnn 
 
 127 
 
 η 
 
 b?y 
 
 9x 
 
 emu 
 
 57 
 
 ΡΤΠ 
 
 Hi 
 
 5° 
 
 ΦΒΠΡ? 
 
 *97. 
 
 Bkib  $ 
 
Table  of  the  Greeke  words  expounded 
 
 inthisbooke• 
 
 »  Ayttuir©• 
 *Α3)χία 
 
 'ΑώκήμΑ'τ* 
 
 \Alyj9fMtt 
 
 Άμφιφομθ" 
 \Α9**(Ι*κΙΘ' 
 
 'AvSjpQWMhlA 
 
 Άν&ςαΜ©* 
 
 'A'/llTTthAP-lilV 
 
 η7ηςρ0φγι 
 "Άσωβα, 
 
 Βί®• 
 
 Β«λα»©- 
 
 Γ 
 
 TtW&t£tQV 
 
 Δ 
 ΔίΑζνρον 
 AietHfiyiet 
 
 Δι  ω 
 
 ε 
 
 *Έ.7τιγίμβ9ίνί* 
 Έπιςομάζν 
 
 Κα$Ζ< 
 
 K&etyvnT®' 
 
 Kuujc^yQ" 
 AtrvfyfA 
 
 Β 
 
 91 
 
 Μ<> 
 1*1 
 
 ζ6 
 
 a33 
 *8 
 
 104 
 
 104 
 
 Η* 
 
 'ίροκΙ* 
 
 GVI& 
 
 'ΟμίλΐΛ 
 
 9OflAV07f0it& 
 
 τιλΜ 
 
 Παμρι/λο^©" 
 
 -  HaJ\JhyUiO7flA 
 
 21 »  Π&ϊφχΑλμος, 
 
 η 
 
 TlaptyiVQVlQV 
 
 no 
 
 ΙΙίλαρμς 
 
 5» 
 
 TltVK 
 
 **. 
 
 Τ1*$νυμ* 
 
 ΥΙ&άια, 
 
 _ 
 
 20 
 
 Π&χ©- 
 
 Ι76 
 
 S-- 
 
 3*3 
 
 Xt7ZlU?f*6V 
 
 57- 
 
 'Zy&iuf/A 
 
 9 
 
 Έυγγίνάζ, 
 
 20 
 
 ΤΣ,υμφανίω 
 
 • 
 
 η 
 
 'Zrofyfi 
 
 %ο 
 
 Σά^ς* 
 
 ti 
 
 η 
 
 Ύίκνον 
 
 ΎυΜ 
 
 14 
 
 Τ 
 
 *3 
 
 Ύτητηάζα 
 
 ι? 
 
 * 
 
 *J 
 
 Φ/λί^φ©- 
 
 14» 
 
 ΦύΙ>ί  lUtf 
 
 & 
 
 ¥/θυρί$ΐΚ 
 
 ^ 
 
 - 
 
 *44 
 
 ■ 
 
An  Alphabetical!  Table 
 
 of  the  chiefe  matters  and  prin- 
 cipal! diftin&ions  contained 
 inthisBooke. 
 
 ADulterer,  finneth  a- 
 gainfi  the  three  perfons 
 of  the  Trinity  ι  ^p,  Again  ft 
 himfelfe  140,  dgavfi  bU 
 neighbour  141,  hee  called  a 
 dog  16 g,  adulterers  ajhamed 
 oft  heir  children  1 8y. 
 
 Adultery  compared  with 
 murther  141,  with  fornica- 
 tion 142,  with  theft  ibid, 
 the  punishment  of  it  14  3. 
 188  the  action  of  it  how  ex- 
 prejfcd  152. 
 
 Age,  to  dye  in  an  old  age 
 whatio. 
 
 •  Almes,  how  to  be  given 
 338,  the  almes  of  the  heart 
 240. 
 
 Altar,  '*  face  of  refuge 
 127. 
 
 Angels,    appeared  cloa- 
 I  thcd  i$o. 
 
 Anger,  when  it  is  afime 
 88,  itfoUowcthreafonmore 
 then  comufifcence  Sffyitbe- 
 
 wrayeth  a  man  ibid,  how  it 
 fbowethtt felfe  90,  the  de- 
 grees of  it  92.  when  it  is  not 
 afinneg^. 
 
 Anfwer,  to  a  thing  three 
 wayesij6. 
 
 Apoftles,  whether  they 
 carry cdweaponsi  17. 
 
 Apparell,  whj  ordained 
 157,  not  to  bee  proud  of  it 
 ibid,  itfheweth  the  vanity  of 
 the mind 158• 
 
 Β 
 
 Bathihabe,  herfmne  ag- 
 gravated 1 66>  her  weake- 
 nejfe  167,  arguments  proo- 
 vivg  her  repentance  ι  <$8. 
 
 Blood,  at  whofe  hands  re- 
 quired 1  op,  a  fling  to  the 
 confcience  112,  thefhedding 
 of  what  blood  acceptable  to 
 God^if^feeGod:  how  the 
 life  is  in  it  $6. 
 
 Boaft;/2<rbragge. 
 
 Body,  why  called  the 
 Bbbb%  foule 
 
— — ~ 1 ■      • — τ  ι  — 
 
 The  Alphabetical!  Table. 
 
 foule.  100 
 
 Bragge,w/ktf  things  not 
 to  bragge  ofi%  8,  oft  fa  fha- 
 ri fes.br agge  1 8  9>  Egging 
 to  what  compared  290  > 
 Saints  faring  to  brag.  292 
 
 C 
 
 Callings,  fo  we  honor  α  ble, 
 I  dndfomepraife-worthy  219, 
 ■  y>hat  callings  (awfully  ibidy 
 what  law  full  2  2  ο,  λ  2  l^dili- 
 ge/fce  in  a  calling  222,  n?/w 
 ^  ;»<*#  #247  change  his.  caU 
 ling.  223 
 
 Canaanitc^ySr  λ  deceiver. 
 203 
 
 Czukjwofold.         217 
 
 ChildrenSj  Λ/y  to  their 
 parents  2  4 ,  compared  too- 
 live  plants^  Jo  f ear  e  their 
 parents  25,  ncfttotefiifie a*  . 
 gainfi  them,  ibid,  to  main- 
 taine  them  2%  Jo  have  their 
 confent  in  their  marriage^ 
 ibid5  to  bury  their  parent? 
 decently  283  children  to  be 
 taught  by  degrees  32,  why 
 called  eh.  Idren  efafpan  ibi. 
 (owe.  forts  of  children  39, 
 how  children  dk  an  hun-> 
 drethyearecld.  82 
 
 Chiift,  whether  he  loved 
 his  k'infmen  befi    n$   hee 
 
 bought  the  civil  I  right  of 
 things.  236 
 
 Cities*  pf  repg$ywhy 
 thrree  on  either  fide  of  lor- 
 dan,i255  who  were  prote- 
 cted in  them^  and  who  not 
 I2J>  124,  why  appointed 
 it 6,  why  the  manflayer 
 flayedinit  127^  whatjlran- 
 gers  were  admitted  td  it^  i- 
 bid. 
 
 Commandements,  τΪΜ* 
 ctdto  two  and  to  one  1 5 grea- 
 ter affinity  betwixt  the 
 breach  of  feme  than  others 
 3, how  they  are  diffingmfhed 
 50,  of  the  order  of  the  fixt 
 mdfeventh  13  jy  what  fins 
 condemned  inthe  tenth  331^ 
 the  tenth  Commandement 
 not  to  be  divided.  342 
 
 Coaixxh'm^differedfiom 
 the  wife  1 7  e^what  due  to  her 
 ibid,  whether  [he  was  a  wife 
 properly  177,  free  differed 
 from  the  whore.  178 
 
 Coneupifence,  how  taken 
 33  2ywhen  condemned  in  the 
 tenth  Commandment.  1 3  7, 
 
 139 
 Cohflift  betwixt  the fiefh 
 and  theftiritrf  3  p^  comforts 
 inthisconfltB. 
 
 Confdencc,  whether  it 
 bindeth  more  firilily  than 
 
 the 
 
The  Alphabetical!  Table. 
 
 the  command $f  thefuperior 
 η  I  ,it  revengetb  blood.    in 
 
 Correction,  thebeflpa- 
 terne  for  correction,  fee 
 God. 
 
 Cubixc,  twofold.       227 
 
 D 
 
 David,  why  hindred  to 
 build  the  Temple  132,  why 
 called  4  man  of  blood  133, 
 with  whomhe  L-id  peace  13  j, 
 
 Defire,  put  for  love  and 
 fubjeffion  18,  abfolute  de- 
 fires  without  fwne  granted 
 112,  attributedtotheeye. 
 
 148 
 Devili,  hotv  he judgeth  of 
 thefinncs  and  good  deeds  of 
 Gods  children.  326 
 
 Digamy,  of  two  forts, 
 
 Diffimulation,  when  it  is 
 
 a  fwne.  273 
 
 Divorce,  1 7,  the  bill  of 
 
 whether  hee  might  marry  '  divor ce  called  the  bill  of  "di 
 
 Bathfhabe  176,  his  rap 
 judge?nent  2^η , whether  hee 
 made  a  lie.  284 
 
 Daughters,  when  tofuc - 
 ceed^6,what  daughters  rai- 
 fed  uf  feed  to  the  parents,^ 
 Dead,/;<m?  longthey  mour- 
 ned for  the  dead.  168 
 -  Death,  compared  to  rea- 
 ping 81,  the  power  of  life  and 
 death  in  Cods  hands  99,  4 
 
 minution,  ibid,  how  it  was 
 written  182,  who  gave  it. 
 
 183 
 
 Dogge,  a  filthy  creature 
 
 163,  who  are  called  dogges. 
 
 Dominion,  twofold.  99 
 
 Elijah,  what  double por* 
 
 violent  death  not  alwayes  α  τ  tion  he  required. 
 
 bad  death.  107 
 
 Dedication,  under  the 
 Law,  and  under  the  GofpcU 
 differ  215,  things  dedicated 
 to  Idolatrous  ufes  may  be 
 changed.  217 
 
 Defers,  two  forts  1  5, 
 what  defers  are  to  befupplu 
 ed,  ibid 
 
 4i 
 tleazar,  why  he  refit  fed 
 toeatefwinesflefi).  % 
 
 Equivocation,  twofold,  j 
 271.  logicall  equivocation] 
 wienlawfull\bia,when an-  \ 
 I  aw  full.  272 
 
 Eye,  a  motive  to  adulte- 
 ry 147,   defires  attributed 
 to  the  eye  148,  the  eye  an 
 occafion 
 
The  Alphabetical!  Table, 
 
 occafiontofinne,  ibid,  why 
 men  have  pluckt  out  their 
 eyes.  149 
 
 V^c^put  for  anger.    91 
 
 Family  jundry  combina- 
 tionsin  the  family  1 5,  taken 
 three  wayes  ^how  the  land 
 in  the  family  divided.      4  5 
 
 Father,  the  name  father 
 taken  diver  fly  η  5,  given  to 
 teachers.  3 1 
 
 Flatterer,  a  Treacher  a 
 dangerous  flatterer.       3  i  3 
 
 Garment,  to  ffread  the 
 
 lap  oft  he  garment  what.  2 1 
 
 God  corretteth in  love  36 
 
 moderateth   his  corretiions 
 
 37,  his  rod  pajfeth  over  his 
 
 children  38,  he  enquireth 
 
 for  bloody  andpunijneth  it, 
 
 I  1  op,  he fearcheth for  blood 
 
 \to  the  firfi  invent er  no, 
 
 I how  he  revengcthitiu,  how 
 
 j  he  dwelt  among  the  Ifraelits 
 
 J  1  3  4,   how  he  ]udgeth  of  the 
 
 fins  of  his  children.  66 
 
 Goods,  how  divided  in 
 '  Ifrae I.  41 
 
 Guilt \tw  of "old.  335 
 
 ■ 
 
 Η 
 
 Habits,*/ "three forts  ^^9 
 Haire,  a  four  e fold  nfe  of 
 i/ 153.  abufed  foure  wayes. 
 
 *54 
 Hand,  afhuthand^wh&t 
 
 7* 
 Handmaid,  what  meant 
 
 by  the  fonne  of  thine  hand* 
 
 maid.  56 
 
 Head,  the  properties  of 
 it  22,  hoary  head  put  for 
 wifedome.  8 1 
 
 Heathen,  carried  great 
 reverence  to  their  Temples 
 
 ) 
 
 10S  ,they  ufedtheirfervant 
 hardly.  6% 
 
 Heart,  thecaufeoffinne 
 14  5,  a  hardtaske  to  keepe  it 
 aright.  ibid 
 
 Heretrixes,  in  Ifrael  to 
 marry  in  their  owne  tribes, 
 ^η, and  why.  49 
 
 Husband,  his  duty  to  his 
 wife,  how  expreffed  20,  he 
 owed  five  things  to  her  2  \>he 
 is  her  head.  22 
 
 Hypet  boles,  in  excejfe  or 
 defett  2  $$jn  what  fen  fe  the 
 Scriptures  admit  hyperboles 
 2P4,  wlien  a  fpeech  is  an 
 hyperbole,  and  when  not  in 
 the  Scripture.  296 
 
 I 
 
The  Alphabetical!  Table. 
 
 Jacob,  whether  he  finned 
 in  buying  the  birthright  y 
 2  3  ^whether  he  made  a  lye. 
 
 278 
 
 Iewcs,  how  they  taught 
 
 their  children  32 ,» hat  que- 
 
 ftions  they  propounded  to  the 
 
 frofelytes,  ibid 
 
 Ignorance,  twofold  12 1 , 
 to  doe  a  thing  of  ignorance  or 
 iguorantly^  ibid,  what  ig- 
 norance   excufeth   a  man^ 
 
 I23 
 
 lmagC,ofGodhow  in  the 
 foule,body7  and  bloody  8<£, 
 
 Infant,  cruelty  to  kill  it  in 
 the  mothers  wombe  ^8,  why 
 infants  borne  in  thefeventh 
 month  live ^  And  not  in  the 
 eight.  ibid 
 
 Inheritance,**^*  meant 
 by  inheritance  48,  it  came 
 not  to  womenthat  were  mar- 
 riedtn  another  tribe.       49 
 
 Infttument,  twofold,  75 
 
 Ifraelitcs,  why  called  the 
 fons  of  (Jliofes  and  K^aron 
 
 ηβ 
 
 Iudge,  how  to  proceed  2  5  £, 
 not  to  judge  rafily  157,00* 
 to  accept  perfons.  i<8 
 
 Κ 
 
 Kill,  a  man  killeth  three 
 wayes,i2  2ywhata  manmufi 
 doc  before  he  kill  or  be  killed. 
 
 n6 
 
 King,heathen  Kings  called 
 after  their  gods  52,  Kings 
 to  have  their  due  files  68, 
 homage  to  be  given  to  them 
 6pywhat  honour  due  to  them 
 70,  how  the  King  ts  fubject 
 to  the  law»  74. 
 
 Latnpcs,  fee  light. 
 Land,  what  lands  might 
 be  fold  in  ifrael^  and  what 
 not ^%ynoland typically  holy 
 now.  83 
 
 Law,  humane  lawes  when 
 to  be  obeyed  η  2)  when  thty 
 bind  the  confeience  73,  lawes 
 definitive  and  permis  five 
 174,  twofold  end  of  the  law. 
 
 Liers3  of  three  forts.  283 
 
 Lies,  in  words  or  fignes, 
 
 2  73,274,  three  forts  of  lies. 
 
 282 
 
 Life,  long  life  a  blefing  8, 
 
 how  the  promife  of  long  life 
 
 is  fulfilled  81,  the  wicked 
 
 cut 
 
The  Alphabetical!  Table, 
 
 cut [hort their  life  83,  life 
 taken  for  maintenance  of  the 
 life  io  4,W for  thefpiritu- 
 alllife.  ibid 
 
 Light^utfcr  poilerity0Sz 
 Line,  jh  rved/or  building 
 12  7,  the  line  of  defoUtion^ 
 what.  228 
 
 Love^fpiritftall  love  what 
 y  Jove  twofold  \6^  a  man  h~ 
 veth  himfelfe  three  wayes 
 η>  a  wicked  man  loveth  not 
 himfelfe  8,  motives  to  love 
 our  neighbour  1  ol  whom  we 
 Jh  ou  Id love  befi^ibidyto  love 
 our  neighbour  by  degrees 11, 
 themeafure  of  our  love  1 4, 
 love  betwixt  the  whore  and 
 the  harlot  not  permanent. 
 
 Lu&ycalled burning,  18  4 
 
 Μ 
 
 Magiftrates,  of  two  forts 
 225,  magi fl racy  how  a  di- 
 vine and  humane  ordinance 
 71,  /#  8>£^  *<f/J  4  private 
 man  is  a  magi  fir  ate.        115 
 
 Mammon,  r^ji  called 
 CMammon  of  ttnrighteouf 
 neffe  238,  hew  men  make  to 
 themfelves   friends  of  it. 
 
 Mzn^made  to  Gods  image 
 
 85  J he  care  that  God  bad  of 
 
 the  life  of  man  85,  confide* 
 
 red  fixe  wayes  113,  four e 
 
 forts  of  men.  210 
 
 Mailers,  duty   to  their 
 
 fervants*   63,   to  infiruft 
 
 them  ibid,   not  to  correct 
 
 them  with  rigour  6 5,  tore- 
 
 ward  their  fervants  66, 
 
 motives  to  moove  mailers 
 
 toperforme  duty  to  fervants 
 
 07,68 
 
 Meafure,    threefold  8 
 
 tneafures  called  the  Lords 
 
 worke  225,  naturall  or  by 
 
 infiitution    225,  measures 
 
 taken  from  the  body  of  man  ^ 
 
 ibid. 
 
 Μ  ir  iam,  why  placed  b  efore 
 K^iaron.  1 6 1 
 
 Mocke^when  lawful!,  and 
 when  not.  304,305 
 
 Modefty,^  apparell  1 59, 
 mode  fly  offpeech.  1 5  1 
 
 Mofes,  fpeaketh  of  God  in 
 the  feminine  gender  8  8,  hee 
 was  ignorant  of  four  e  cafes. 
 
 258 
 
 Mother,tv^/wi  before  the 
 father.  24 
 
 Murther,  the  degrees  of  it 
 
 \  88  ,no  man  free from  pumfh- 
 
 mentfor  murther •,  ibid,«>^y 
 
 put   before  adultery    137, 
 
 felfe  murther  contrary  tona  * 
 
 ture 
 
The  Alphabetical!  Table. 
 
 tttrc  ioo,  when  a  jnan  is 
 guilty  offclje  murthcr.  1 04 
 
 Ν 
 
 Name,  the  fathers  fart  to 
 impofe  the  name  to  the  child 
 50,  when  the  mother  gave 
 the  name  51,  what  names 
 may  he  iwpofed  to  children, 
 and  what  not  5  z^not  to  delay 
 to  ?ive  a  name  to  the  child. 
 
 ibid 
 
 Nature, fecketh  herefrom 
 
 art.  1 1 5 
 
 Necefiity,  twofold  27, 
 
 120 
 
 Neighbour,   how  taken 
 
 5,  who  arc  our  neighbours 
 
 ibid. 
 
 Ο 
 
 Oakes^great  men  why  cal- 
 led oakes*  245 
 
 Obedience,  twofold  74, 
 difference  betwixt  it  and 
 fubjeffion  73,  obligat  on 
 four  e fold  67 
 
 One,  A-thingisfiidtobc 
 one  two  wajes,  two  things 
 faidto  be  one  foure  wayes. 
 
 20 
 
 Oppreffcrs,  called  hun- 
 ters i$$.compared  to  rave- 
 
 nous beajls  199.  their  mer- 
 1  cileffe  dealing.  200 
 
 Ornaments,*/^*  law  full 
 158,  who  may  weare  orna* 
 \mcnts\<)9^  ornaments  un- 
 lawfully 161 
 Overfhadow,  how  taken. 
 21 
 
 Pap\Rsyargument  to  prove  \ 
 veniallfwne.  94  J 
 
 Parents, yduty  to  their' 
 children  lojoinflrntt them 
 3  1 5  how  they  -prolong  their 
 dayes.;  80 
 
 ]}a&oi'S,called fathers  j6r 
 what  honor  due  to  them^ibid 
 ί  maintenance  due  to  them» 
 
 \  9* 
 
 Ρ 'erjurie ^whether  a  grea- 
 
 f  ter  finnc  than  murthcr.      6 
 
 i      Perfon,  taken  diver "fly. 
 
 Pharaoh,w/fy  hefuffcred 
 1  not  Iofeph  to  touch  his  meat. 
 
 220 
 Pilat,  why  hee  killed  the 
 GaliUans  ι  ο  y,  his  cmelty . 
 
 107; 
 
 Polygamye,  contrary  to 
 
 tire  law  1 73,  whether  it  wa$^ 
 
 pr  meat  ion  er  adultery.  1 74 
 
 Pooi'CyLords  of  our  goods 
 
 in 
 
-,-— -  .L     .  mi)      ..HI.     ■-'-.        ."     -,-y-TT 
 
 The  Alptabecicalljable. 
 
 ••i»»tce£to\9to"Mtdeods  \     Revenger,  of  the  blood 
 
 people  19&,  t^gruetothem     tight  take  no  fatufaclion 
 
 in  m fame  241,  to  what  \  from  the   manflayer   iJ0| 
 
 {  poore  we  mf  si  give,       a  4  * '  I  »k*  he  might  ktll  the  mm- 
 
 !     Portion  double  ftrtie»  \  jlqtr,  W  , 
 
 !  what  41,  how  the  cldejigot  i       Right,  twofold  ,1  po,  ;fe  | 
 
 1  the  double  portion.        ibid  I  ground  of  ctvul  andfptntu-  \ 
 
 Prcfcription,  what  194,     all  right  257,  whether  the  \ 
 
 when  Unds  did  prcfcnbe.i-  ;  wicked  have  a  civillright  to  | 
 
 bid.n^f  '«  berefiored  in  \  things. 
 
 lands  within  prescription. 
 
 24c9 
 Vto^sXStCiiUedtbemtn  | 
 
 Rob,  £ttr<tf  u$*£y<  f  0  r^  i 
 GW.  2 1  j 
 
 Rodes,  of  men  what.  3  S 
 
 R 
 
 Raca,  why  not  interpreted. 
 
 93 
 
 Rebuke,/**  reprove. 
 
 Rehabkes,^  example  of 
 obedience.  26 
 
 Refuge^  fee  Cities. 
 
 Reprove,  what  finncsa 
 Preacher  is  to  reprove  316, 
 hew  to  reprove  thefinne  of  a 
 nationibia)  the  time  of  re. 
 froofe  323,  the  end  of  re* 
 proofe.  324 
 
 Reftimtion,«^24£,  it 
 dijfereth  from  fatisfattion 
 247,  how  it  is  made  2485 
 £<w  /'*  £  w^e  ;*  the  dead, 
 2$o,the  meafurt  of  it  251, 
 to  whom  it  is  to  be  made.z^ 
 
 Sacriledge,  what  213, 
 whether  a  greater  finne  now 
 than  under  the  Law*        2 1 8 
 
 Sampfon^  a  type  ofchrifl 
 lOi^he  died  in  the  favour  of 
 God.  103 
 
 Salomon,  how  theonely 
 fonne  of  his  mother  xo^com. 
 pared  with  the  Lilly.      1 J  7 
 
 ScuptureSyplaeet  of  anti- 
 cipation in  the  Scriptures. 
 
 293 
 
 Segub,  how  he  had  cities 
 
 in  the  tribe  of  'Menaffeb^  49 
 
 Sell,  when  things  may 
 
 be  fold  at  a  higher  rate  232, 
 
 what  things  cannot  be  fold. 
 
 Servants,  fundry  forts  of 
 fervants 
 
 <SB^WF 
 
 mm 
 
1  he  Alphabetical!  Table. 
 
 \frrvants  $6)frvant$  who 
 \  fed  for  religion  to  be  prote- 
 Y/W}ibid,  joure  forts  offer- 
 rants  among  the  I ewes  5  7, 
 fervants  called  their  Ma- 
 1  flersfcet^gjhcy  tooke  their 
 [  denomination   from    their 
 J  Majlers  ibid.when  they  are 
 free  from  their  Matters  fcr- 
 vice  6Q)Whethcr  they  might 
 plead  with  their  Μ  afters  61 
 their  fidelity  ibid,  their  di- 
 ligence 6iy  how  a  fervant 
 ι  was  painted.  ibid 
 
 Service, hew  taken.  72 
 •  Servitude^  the  ground 
 of  it  ^^wfnnit  began  ibid. 
 whether  contrary  to  the  law 
 pf  nature  ibid,  whether  it 
 mayfland  with  £hnftian  li- 
 berty 55,  fervitudc  of  the 
 fofterity  0/  Hatn  mitigated. 
 
 Signes  twofold 2  jS^eall 
 &  verb  all fignes  differ  ±ιη  9 
 
 Sinne,  fom  e  fins  a  breach 
 of  all  the  Commandements 
 4,  finne  pa/fed  by  or  forgi- 
 ven \q6)fi*nc  taken  diver- 
 fly  332,  heiv  veniall  335, 
 3  36)  t  ht fourth  finne of  Iu- 
 da,Ifrael,  ejre.  what  315», 
 finne  when  exaggerated  by 
 hiding  it  1 08  ,how  it  findcth 
 
 tt£A  man.  . 
 
 112. 
 
 Sinners,  obftmateweake 
 andfnbtU)  how  to  b-e  repro- 
 ved. 318 
 
 Sifter,  what  meant  by  fi- 
 fcr.  171 
 
 Sonnc,^  pr'ivi ledges  of 
 the  cldeftfonne*  40 
 
 Soultr,  when  itanimateth 
 the  body.  96 
 
 Suretiihip,*///*/?  offure- 
 tiftnp  not  condemned  224, 
 the  firmes  that  they  ufed 
 when  they  becamefuretyAb. 
 
 Τ able Jutics  ofthefecond 
 table  have  reftctt  unto  the 
 firfl  2, [how  the fccondU  like 
 unto  the  fir  ft.  "  5 
 
 Tekoah}  the  woman  of 
 Tekozhsvarable.  128 
 
 Temple,  why  called  the* 
 hcufe  of  God  1 3  J  5  built  bfa 
 peaceable  prime .-  ibid 
 
 Thiefe,#w  hefinneth.  19  1 
 
 Τ  hefi,divided  according 
 to  the  time  ipj,accordingto 
 the  manner.^  ibid,  coloured 
 many  wayes  20I)  20 2,  how 
 itjspunfoed.  20  ^ 
 
 Tongue,  how  it  murthe-, 
 reth  9  2)Compared  to  diver fe 
 things >ibid,i0  be  bridled. 
 
 329 
 Trfc 
 
The  Alphabetical!  Table, 
 
 Tree,  called  the  ~6ft  of  ted  am)^,1  the  graves  i\$ 
 mn  i9 j    comurcdmtbthidjrio^ 
 
 Teach,  tbncfdL  1 74  jhedfd.u»ctb  her  b*sh«d. 
 ι  I  ■     7 
 
 V  I     Witncffe,  wbi  beareftlfe. 
 
 '.llft  iS   tt  bee  admitted  353,  f% 
 
 mtft  be  ftithfitll  26\.,  the 
 
 ft• 
 
 V&Qiu>wbttherfit  ftfilj 
 \  refUfedto  come  to  the  King. 
 
 19 
 
 "•  •."  —  _/       /  • * 
 
 number  of  then  zo^rvben  ■ 
 
 m:ftiiret3(?c>trervitncsi66>  \ 
 VnckitineiTe,  affile    what  they  did  to  the  gmlty  J 
 
 forts.  A6s\perfaa.  *&?] 
 
 \     Vowes,*/ [two  forts,   29  i 
 Vfurer,  his  husbandry  1 11 
 
 i  horn  abhorred,  ibid 
 
 Vfury,«^M£  2 το,  what 
 
 Yeeres  of  λ  hirlingjvhat 
 *7 
 
 \     YlatyjWbat  2 το,  «nw  °/ 
 
 ^uftry  condemned  zo$,  what  \      Young,  how  yomgmen 
 \#fury  allowed  by  the  Romans   arefaidto  dje  old>  aid  old 
 ibid,  matched  with  divers  \  mento  dye  young• 
 \fin»es•  ion 
 
 W 
 
 w  , 
 
 Weights,  called  the  Lords\    Zaccheus,  his  recitation. 
 worke.  228  15a 
 
 Whore,  cornered  with     Zipporah,«^f  fhemMrt 
 
 by  a  bloody  husband.  5  a 
 
 wifidme  iq^whorcshattn• 
 
AN 
 
 EXPLICATION   OF 
 
 THE  MORALL  LAW• 
 
 The  iecond  Booke,  containing  fcmdrie 
 
 Queftions  for  the  utiderftanding  of  the 
 fecond  table  of  the  Morall  Law. 
 
 CHAP,    L 
 
 H<rt>  the  fecond  tablets  like  unto  the  firfl. 
 
 UWatt.  22.39.  The  fecond  is  like  unto  the firB^Thoujhalt 
 love  thy  neighbour  as  thyfclfe. 
 
 He  Lord  hath  reduced  all  his 
 Commandements  to  ten,  as  to 
 &*4χ°ί&*%  an  inftrument  of  tenne 
 ftrings  to  play  upon ;  he  reduced 
 them  to  two,  which  the  He- 
 br£\vesc%\\[_calolimgadol!m~\  #- 
 nivcrfalia  magna  two  chiefe  uni- 
 yi  verfall  precepts,  and  the  two 
 poles  upon  which  the  commandements  are  turned  5  and 
 at  laft  he  reduced  them  to  one,  Rom.  13.  to, 
 
 1  he  fi  rfj  and  the  fecond  table  are  faid  to  be  one,  they 
 
 Cccc  are 
 
 V\ii  verfiiliii  magna , 
 
An  Εχρφύοη  of  the  Morall  Law.        Lib. 
 
 2.  1 
 
 rsimpticiwe'w• 
 
 Vmm<) ynitatt  fubor- 
 *.     Cdinationis.  ^ 
 
 Duties  of  the  firft  table 
 heipe  the  performance 
 of  the  duties  of  the  ft» 
 coad» 
 
 The  duties  of  the  fe- 
 cond  table  have  rcT[>c3 
 totheduiic&ot  the 
 firft 
 
 He  who  breath  cne 
 Comm  and  erne  ru  brea- 
 keth them  alL 
 
 arc  not  one  fimpltcitate  indivtybili^  by  an  indivifible 
 unity,  as  the  foule  is  one ;  butthtyare  one  unitatcfibor- 
 dinationis ,by  the  unity  offubordination,as  the  husband 
 and  the  wife  are  one. 
 
 The  fecond  is  like  unto  the  firft.  The  duties  of  the 
 firft  table  helpe  the  performance  of  the  duties  of  the 
 fecond  -,  and  therefore  yee  (hall  fee  that  the/?*™  ofGodyz 
 duty  of  the  firft  table,  is  added  many  times  with  the  du- 
 ties of  the  fecond  table,  for  By  the  fea?  e  of  the  Lord  men 
 depart  from  evilly  Prov.  1 6.6.  And~NeTemiab  blaming 
 cruelty  in  the  Iewes  towards  their  brethren,  faid,  ought 
 ye  not  to  tvalke  in  the  fear  e  of  our  God^Nehe.^g. 
 
 So  the  duties  of  the  fecond  table  alwayes  have  re- 
 fpe&to  the  duties  of  the  firft,  ι  Cor.  io.  31.  Whether 
 therefore  yee  eate  or  drinke^  or  whatsoever  ye  doey  doe  all  to 
 the  glory  of  Cod.  Therefore  the  Divines  fay,  that  the 
 Commandements  of  the  fecond  table  mud  beprafti- 
 fedi-n  and  with  the  Commandements  of  the  firft  table; 
 and  the  Hebrewesexprefle  this  after  their  manner,  Qui 
 amat  infrayamaturfupray  he  that  loveth  below  here  (hall 
 be  loved  above ;  and  fo  he  that  loveth  his  neighbour  be- 
 low will  love  G  od  above•.  , 
 
 Secondly,  the  firft  and  fecond  are  like,  becaufekjhat 
 breaketh  o^e  breaketh  ally  fam.t.ie.  Fqrjfiereis  fuch 
 an  harmony  amongft  the  Commandements^that  one  is 
 not  broken  without  the  breach  ofanother^Jor  flee  who 
 faith ^  doe  not  commit  adultery^fatdalfo  donotjktll^  lam.  2. 
 1  /.  And  by  the  tranfgrcffionof  any  of  thcfe_Comman- 
 dements.  the  authority  of  the  Lawgiver  is  contemned, 
 whofe  authority  (hould  move  us  to  keepers  Com- 
 mandements,. In  every  finne  there  is  averJioTbeo,quod 
 eft  for  male  in  omn'i  peccato  $  it  isth  turning  from  God, 
 whichisthcformall  pare  ofall  finnej  and  every  finne 
 faileth  againft  charity  which  is  the  fumme  of  the  Law  5 
 therefore  he  who  breaketh  one,  breaketh  all. 
 
 Then 
 
Thejecond  Tablets  like  to  the βφ, 
 
 Ob}ct}% 
 
 AU  finnes  turnc  men 
 fn>m  God,  yet  not  oil 
 alike. 
 
 Smite. 
 
 Then  it  may  be  faid  that  all  finncs  arc  equall,  as  the 
 Stoicks  held. 
 
 This followeth  nor,  for  although  all  finnes  turnemen 
 from  God,  and  make  them  guilty  of  eternall  death: 
 yet  all  finncs  turne  not  men  from  God  alike,neither  make 
 they  men  guilty  alike  of  eternall  damnation* 
 
 Although  he  that  breaketh  one  breaketh  all,yet  there 
 isa  nearer  breach  betwixt  fome  Commandementsthan 
 betwixt  others.  Gregory  illuftrateth  the  matter  by  a  fit 
 companion ;  as  thofe  who  tune  the  ftrings  of  an  inftru-  j 
 ment,doitfocunningly,that  when  they  touch  oneftring, 
 yet  they  touch  not  the  firing  that  is  nearcft  to  it,  but  that  ■ 
 which  is  upon  the  fame  concord  and  note  $  and  although  j 
 .they  touch  notthe  reft  of  the  firings,  yet  they  all  trem-  j 
 ble,  but  that  which  is  upon  the  fame  note  giveththe  j 
 found :  fo  we  commit  no  fin  but  wc  brcake  all  the  Com-  j 
 mandements,and  make  them  all  to  tremble,  as  it  were:  j 
 but  yet  there  is  anearer  breach  betwixt  fome  of  the  com-  j 
 mandements  than  others,  to  wit,  thofe  who  ftand  upon  \ 
 the  fame  note.  And  as  inthecampe  the  fouldierswho  . 
 make  warre,although  they  ferve  in  the  who!  e  campe,yet  i 
 they  are  bound  efpecially  to  ferve  under  fome  flandard, ! 
 and  there  ate  fpeciall  bonds  betwixt  them  and  their  own 
 company.  So  although  there  be  an  affinity  amongft  all , 
 finnes,  yet  there  is  a  greater  affinity  betwixt  fome  finnes  I 
 then  others,  as  thofe  which  ferve  (as  it  were  J  under  (:  Greater  affinity  be- 
 oneftandard.  Example,  Trov.  50.  Give  me  not  poverty,  [tvwxtfon 
 leaft  I  fteale  and  take  ihenamj?  of  God  in  vainej  there  is 
 a  greater  affinity  betwixt  the  eight  commandement,  and 
 the  third,  thenbetwixt  the  eighth  and  the  fourth  5  for 
 men  when  they  fteale,  care  litle  to  ta:  e  the  name  of  God 
 in  vaineto  hide  their  theft.  So^Give  menot  too  much  left 
 ibefullanddcnjthee^ndpiywhc  is  the  Lord?  Satiety  of 
 plenty, and  worldly  meanes,  and  contempt  of  God,  ^oe 
 ufually  together,  the  breach  of  the  eighth  and  the  firft 
 
 CCCC   2  Com- 
 
 Greater  affinity  be- 
 cwixt  fomeComman' 
 dement  than  others. 
 
 Slmlie 
 
2,* 
 
 Some  fins  are  a  breach 
 of  all  the  Commande- 
 ments and  cannot  bee 
 inferred  to  ©ne.. 
 
 a  An  Expofition  of  the  Morall  Law.  Lib. 
 
 Commandcment.So gluttony  and  idolatry,  Deut.\$. 20. 
 So  fornication  and  fpirituall  adultery,  as  wee  fee  in  the 
 ifraelites^  committing  fornication  with  the  daughters  of 
 CM  oab,  they  felltoworihip Idols  alfo,iV#w.*5.  1.  So 
 fornication  and  profaneneife,  as  Efau  was  a  fornicator 
 and  profane  perfon^  Heb,  \2.\6•  and  there  are  fome  finnes 
 which  are  not  to  be  referred  as  a  breach  of  any  one 
 Commandcment,  but  are  a  bteach  of  all  the  Comman- 
 dements ;  as,  drunkennefle ;  it  is  a  finne  which  breaketh 
 alltheCommandements,  becaufe  it  depriveth  man  of 
 reafon,  which  is  the  chiefeft  faculty  in  the  foule,  and  in 
 which  obedience  to  God  is  wrought  firft,  and  the  per- 
 formance of  all  duties  to  our  neighbours.  If  then  there 
 were  not  a  great  affinity  amongft  the  Comman  ements, 
 one  finne  could  notbreake  all  the  Commandements. 
 
 Seing  he  who  breaketh  one  breaketh  all,  then  let  us 
 remember  that  faying  of  David^  Pfalm.  ti$.6. 1  jball 
 notbeafbamedwhen  I  have  refpett  to  M^  thy  Commande- 
 ments* So  verfe.  128.  Therefore  I  eficeme  all  thy  precepts 
 concerning  all  things  to  be  right,  that  is^Jhe  approveth  all 
 the  Commandements  of  the  Lord  in  all  things,  not  as 
 fome  men  doe,  who  like  of  one  Commandement  and 
 reje&  another  :  And  the  Hebrewes  double  the  word 
 «/when  they  will  have  all  things  obferved,as  Ezck.4.4 . 
 ;  ο .  V  ere  (hit  h  col  biccure  colvecol  terumath  col  mi  e  col  teru- 
 mothecbemheobanimiyhjehy  that  is,  At.dthefirfi  of  all  the 
 frfl  fruits  of  all  things^  and  every  oblation  of  all  of  every 
 fortfhallbetheTricfts*  And  the 'ewesfay,  CMercespr/t- 
 cepti  eflprAceptum^velprdiceptumtrahit  tr<ereptum^  that 
 is,hee  that  ftudieth  to  keepeone  of  the  vommandei 
 ments,  the  lord  giveth  him  grace  andinablcth  him  to 
 walke  in  the  reft.  And  they  fay,  Merces  peccati  pecca- 
 tum  efl,&  delictum  trahit  dehffnm,the  reward  of  finne  is 
 finne,  and  one  finne  draweth  another  after  it 
 rOur  obedience  ihouldbe  copulative,  therefore  the 
 
 Com-- 
 
 The  Hebrewes  when 
 they  will  have  ail 
 things  obfei  ved,repeate 
 the  word  Col  to  figni- 
 6e  that  nothing  is  to  be 
 «mined. 
 
 Sd  rvmm 
 
 ■;        •      ft 
 Hap  Vbnpnn 
 
 Et  prtapuum  mnium 
 pimuiaturn  ex  omni- 
 bus, 01  omvu  clo'ationii 
 OMiiam  ex  emnibnob- 
 \lationibui  vefiris  S*er• 
 dotume/l•. 
 
Thejccond  Table  is  like  to  thefirft. 
 
 Ϊ 
 
 Commandements  are  fet  dovvne  with  a  copulative, 
 conjunftion,  Thou  (halt  not  commit  adultery,  and  thou' 
 ihalt  not  fteale,&c.  And  as  they  are  diftinguiihed  by  a  ' 
 full  points  fothey  are  lightly  diftinguiflied  by  a  comma j ! 
 which  kinde  of  diftindtion,  is  not  found  elfewhere 
 intheold  Teftamcnt,  and  they  are  thus  diftinguiflied, 
 to  fhew  their  coherence  and  connexion. 
 
 The  fecond  is  like  unto  the  firft,  they  are  like  in  qua- 
 lity but  not  in  equality?and  we  muft  alwayes  remember 
 to  make  an  equall  companion  in  degrees  when  wee 
 compare  them,  the  greateft  of  the  fi  rft,with  the  greateft 
 of  the  fecond  j  then  the  breaches  of  thefirft:  will  be 
 greater  than  the  breaches  of  the  fecond :  but  if  we  make 
 not  an  equall  comparifon,  thenthebreachesoffome  of 
 the  fecond  table  is  greater  than  fome  of  the  fir  ft:  as  the 
 Lord  faith,  /  will  have  mercy  andnotfacrificc^Mat.y.  13. 
 God  doth  not  preferre  here  the  duties  of  the  fecond 
 table  to  the  morallworfhip  of  thefirft :  table  fimply,  for 
 fpirituall duties  are  more  excellent  than  corporal!  du- 
 ties, as  thefpiritismore  excellent  than  the  body;  if  a 
 man  be  like  to  ftarve  for  hunger,  then  it  is  better  to  feed 
 him  than  to  teach  him,  but  fimply  it  is  better  to  teach 
 him  than  to  feed  him :  if  we  compare  the  leffer  duties  of 
 the  fiift  tabic  with  the  greater  of  the  fecond  table,  then 
 we  muft  preferre  the  fecond  to  the  firft ;  therefore  Ahi- 
 »*e/ft"A  the  Prieft  gave  David  the  fhew  bread,  and  the 
 fwordof^Z/W^inhisneceflltity,  becaufe  hee  judged  it 
 better  to  armethe  Magiftratein  hisneceifity  than  to  ob- 
 ferve  the  ceremony. 
 
 Seeing  the  Lord  will  have  mercy  and  not  facrifice, 
 what  was  thereafon  that  Eliazer  chofe  rather  to  die, 
 theneatefwinevsfleih,  2  LMaccbab.6.19. 
 
 If  he  had  eaten  fwines  flefh  at  that  time,  it  had  beene 
 to  him  the  renouncing  of  the  whole  moralllaws  and 
 therefore  he  chofe  rasher  to  die. 
 
 Cccc  3  Whe- 
 
 VYhy  the   Comrmnuc 
 merits  in  the  Hebrew 
 arc  otherwifc  diftiii^ 
 guiflied  t!ic4i  any  other 
 p-ut  of  the  Sa-iptucc. 
 
 Thefccond*  table  of  the 
 hwisiikc  the  fiift  in 
 quality. 
 
 Comparing  the  gre*. 
 reft  with  the  greiteft, 
 and  the  leait  with  the 
 kafhtheduiiesof  the 
 firft  table  arc  to  be  pre- 
 ferred 10  the  iecond. 
 
 fi 
 
 j 
 
 y 
 
 £»<β. 
 
 A*f*. 
 
 Why  Ekaicr  refufed  to 
 caic  iVvi.ics  fitih. 
 
:• 
 
 Whether  per/'nryor 
 myrthcrbe  a  grtatcr      • 
 
 ObpEl. 
 
 Who  are  oar  neigh* 
 hours• 
 
 The  Pharifecs  tooI<e 
 this  word  neighbour 
 for  their  friend  s, 
 
 *p 
 
 *'  JE 
 
 ,. 
 
 Μ 
 
 Ne'ghbotr  fotnetimes 
 \  istafc^nfor  ourdeareft 
 Ϊ  f;knd,and  fometimefor 
 
 oaradvttfary. 
 
 IF 
 
 6  AnExptfitionof  the  Moral!  Law*    -     Lib.  2. 
 
 Whether  it  is  a  greater  finne  to  be  perjured,  or  to  kill 
 a  man^the  one  is  a  breach  of  the  firft,and  the  other  of  the 
 fecond  table. 
 
 If  we  make  an  equall  comparifon,then  perjury  will  be 
 found  a  greater  finne  than  murthcr $  but  if:  a  man  through 
 feare  perjure  himfelf,and  with  a  high  hand  kill  his  neigh- 
 bour, then  murther  is  a  greater  finne  than  perjury  j  but 
 comparing  the  greateft  with  thegreateft,  andtheleaft 
 with  the  lead,  then  perjury  is  a  greater  fin  than  murther. 
 
 Tofwearethetruthisnot  fogood  an  ail  as  to  fave  a 
 mans  life;  therefore  it  might  feemethat  perjury  is  not 
 fo  great  a  finne  as  murther  is.         t 
 
 To  fweare  the  truth  for  the  glory  of  God,  is  an  ail  of 
 Religion^but  to  fave  a  mans  life,  is  but  ana<3  ofcharitie  : 
 fo  making  an  equall  comparifon,the  breach  of  the  Com- 
 mandements  in  the  firft  table  (hall  be  found  alwayes 
 grea:erthan  the  breach  of  the  fecond. 
 
 Thou  jhdt  love  thy  neighbour  as  thy  felfe.  Chrift  ihew- 
 eth  who  are  our  neighbours,  Luc.  io.  Heeisthebeft 
 neighbour  wholoveth  beft :  fome  contraft  this  word 
 neighbour  very  neare,  for  vicmus^ox  their  doore  neigh- 
 bour, froximus  mihi  ratione  loci^& proximm  mem  ration  t 
 affctttonis,  that  is,  he  is  neereunto  mee  by  reafon  of  the 
 place,  and  he  is  my  neighbour  in  affection;  others  take 
 neighbour  onely  for  their  friends,  and  wellwillers^  and 
 hence  the  Pharifees  gathered,that  they  might  hate  their 
 enemies:  buttheApoftle^^^.rj.j.extendeth  it  to  all 
 men  calling  our  neighbour  £{*&?  any  man  whofoever 
 ifhe  be  ourfcfi^Efay  41.  or  our  bloud^  κ^οΐ.ιη.  When 
 CM  ofes  faw  two  Israelites  ftrive  together,  he  faid,  ye  are 
 brethren  why  ihould  ye  ftrive,  £#0^.2.13.  So  Let  every 
 man  borrow  of  his  neighbour  ^  Exod.  ir.2.  The  Egyptians 
 were  neither  neighbours  nor  friends  to  the  Israelites in 
 their  judgement. 
 
 Thy  neighbour fomcumesvi  fignifieth  a  fpeciall  friend, 
 
 as 
 
Τ  be  fecond  Table  is  like  to  the  firft. 
 
 Λ  mm  fWU  love  his 
 cncsnics. 
 
 cNj'.urMi:. 
 <*4mor< 
 
 l*  Super  Mural's. 
 
 as  Deut.i  3. o.Thinc neighbour  which  is  &  thine  owne  foule. 
 So  lob  2.H.  butfometimesit  is  taken  foranadverfary  .• 
 as  Prov.  He  that  tsfirjl  in  his  orvne  caufe  feemcth  \uft^  but 
 his  neighbour  commeth  and fear cheth  him.  Prov .18.17• 
 
 A  man  is  bound  to  love  his  enemy.,  this  is  a  principle 
 ingraft  in  nature,  Naturafrimoqu&rit  co^fcrvationemfpe- 
 cicifii<tyvm.uxz  feeketh  firft  theprefervationofits  ovvne  I 
 kincie,  as  if  a  dogge  be  hounded  at  a  heard  offwine,they  j 
 will  runneall  together  to  defend  themfelves;  foif  two  !  Naiurefokjchtfjeprc* 
 men  weregoing  to  fight  together,  a  Lyon  in  the  mcane   icr*acion  oiu  tiifc 
 time  commeth  to  devour  one  of  them,  both  of  them  fet 
 thcmfelvesagainft  the  Lyon  -y  the  firft  inftinft  here  is  to 
 fceke  the  preicrvation  of  their  kinde,  and  the  fecond  is  to 
 feeke  the  prefervation  of  themfelves. 
 
 Ί  here  are  two  forts  of  love,  the  firft  is  naturall  and 
 humane,  the  fecond  is  divine  and  fupernaturall. 
 
 This  natural  love  againe  is  twofold,the  firft  is  amor  con- 
 cupifcentia^na  the  fecond  is  amor  amiciti*,  fenfuall  love, 
 and  love  of  friendihip :  amor  concupifcentid  is  this,  when 
 weloveour  neighbour  for  our  owne  profit  and  com- 
 modity  onely,  as  Laban  loved  lacob^  onely  for  his  ovvne 
 commodities  the  fecond  is  the  love  of  friend  (hip  when 
 weloveourneighbourchiefelyforhis  owne  good.  Spi- 
 ritual! and  fupernaturall  love  is  this,  when  wee  love  our 
 neighbour  for  Gods  caufe ;  for  although  the  objed  of 
 our  love  be  our  neighbour,  yet  the  reafon  why  wee  love 
 him  is  God. 
 
 Asthyfclfe^  the  meafure  of  this  love  is,  to  love  our 
 neighbour  as  our  felfc :  a  man  is  bound  as  farre  as  he  can 
 to  imitate  God  :  but  in  Goa  idem  efi  amws  &  amatum^ 
 he  that  lovetb,  and  the  thing  loved,  is  one  and  the  fame, 
 and  he  loveth  himfelfe  moft;  therefore  a  man  is  bound 
 chiefely  to  love  himfelfe,  quifquefibl  proximus  efi,  φ  in 
 amcrefimilitudo  eminentcrincluditur^very  man  is  neareft 
 to  himfelfe,  and  in  love  the  fimilitude  is  included  after 
 
 Cccc  4  •      the 
 
 Amy 
 
 \  Concupi/ceKtU. 
 '  Λ  .widths. 
 
 Spiritual  I  lore  wha? 
 
 The  meafure  ofou: 
 love  to  our  neighbour. 
 
three  wayes. 
 
 A  gcod  man  onely 
 loveth  hinfclfe. 
 
 A  wicked  mm  cannot 
 Jove  himfelfe  and  why. 
 
 g  An  Expdfition  of  the  Morall  Law•        Lib.  2 . 
 
 the  moil  eminent  forme  and  excellent  manner. 
 
 A  man  muftlcnowfirfttolovehimfelfej  diligerefent 
 a  man  loveth  himfelf  y£5  to  love  himfelfe  as  he  is  in  himfelfe,  that  is  no  good 
 love:fecoftdly,  diligerefc  ut  principalem  finem^  to  love 
 himfelfeas  the  principalland  chiefe  end  of  his  love,  that 
 is  not  right  love :  thirdly,  diligerefein  ordineadDeum^to 
 love  himfelfe  for  God  and  out  of  a  refpeft  to  him^that  is 
 to  love  himfelfe  truely. 
 
 A  good  mancanonely  love  himfelfe  -y  for  this  is  onely 
 true  love  which  refpe&eth  the  moil  excellent  part,  the 
 minde,  and  he  ftudieth  moft  tobeautifie  it  with  graces, 
 and  to  make  the  fenfuall  appetite  fubjeii  to  reafon^-it  is 
 he  that  agreeth  beft  with  himfelfe  5  itishee  who  hath 
 greateft  joy  within  himfelfe  $$  nunquam  minus  efifol&s 
 quam  cumfolus^  and  he  is  never  lelfe  folitary  than  when 
 he  is  alone :  the  wicked  man  againe cannot  love  himfelfe, 
 becaufe  he  ftudieth  not  for  the  right  gifts  of  the  minde  to 
 bcautifie  the  foule  5  he  laboureth  onely  for  things  which 
 hurt  a  man  more  than  they  do  him  good  5  that  which  his 
 reafon  biddeth  him  do5his  fenfuall  appetite draweth  him 
 from  it,and  when  he  is  merry  in  his  feniual  appetite,  then 
 his  rcafonable  faculty  is  fad.  Pro.  1 4.1 3.  Even  in  laughter 
 the  heart  is  forrow  full,  and  the  end  of that  mirth  is  heavi- 
 neffe.  Therefore  he  defireth  not  to  be  alone,  but  feeketh 
 for  the  company  of  voluptuous  libertines  to  fpend  the 
 time  with  them,and  ashe  who  hath  a  fcold  for  bis  wife  at 
 home,  is  glad  to  feeke  abroad  for  company  to  make  him 
 merry  :fo  the  wicked  man  finding  no  peace  of  confeience 
 at  home  within  himfelfe,but  great  jarres,  is  glad  to  feeke 
 abroad  for  mirth  to  drive  away  his  melancholious  fits  5 
 Seneca  {aid  well,  Otnnis  flultitia  labor  at  faHidio  fui^  all 
 fort  offbolifhneife  fewearifomnefie  toixfelfe.  The  fen- 
 fuall man  loveth  not  his  owne  life  and  health, but  rather 
 hatcth  it  by  his  intemperate  diet,hafting  his  owne  death; 
 this  is  corrupt  felfe-love,  and  not  that  true  love  which 
 
 God 
 
Tkeficond  Table  it  like  to  thefirft. 
 
 G  od  placed  in  man  from  the  beginning,  it  is  now  turned 
 into  that  *:a*vw  when  a  man  pleafeth  and  flattereth 
 himfelfe,and  this  tendet  h  to  his  deihuaion, 
 
 The  rule  to  love  others,  muft  be  to  love  our  felves  : 
 The  Schoolemenmake  three  forts  of  meafures,  thefirft 
 is  men  fur  λ  excellent Ί& :  the  fecond  is  men  fur  a  reduplicatio- 
 ns :  and  the  third  is  men  fur  a  dqualitatis. 
 
 Μ  en  fur  a  equalttatts^  the  mcafure  ofcquality  is  that 
 mcafurc  when  the  mcafure  andthcthing  mcafurcd  are 
 juftequall,  as  time  and  things  below  here,  they  began 
 with  time  and  ihall  end  with  time. 
 
 Secondly,there  is  men  fur  a  rcduplicationis^  the  meafure 
 of  reduplication,  as  when  wee  lay  a  yard  to  a  web  of 
 cloath,  wee  mcafure  the  cloath  by  often  applying  the 
 felfe- fame  yard. 
 
 Thirdly  men  fur  a  excellent U  the  meafure  of  excellency 
 h  that  which  excelleth  all  other  meafures  in  excellencie, 
 and  the  nearer  that  any  thing  draweth  to  it,the  more  ex- 
 cellent it  is.-asgold  is  the  meafure  ofexcellencie  amongft 
 the  mcttals,  and  filver  draweth  nearefttogold  in  excel- 
 lency.  So  juftice  is  the  meafure  of  excellency  to  all  ver- 
 tues;  and  in  this  fenfe,  God  isthe  meafure  of  excellency 
 to  all  things.  Now  what  fort  of  meafure  is  man  to  his 
 neighbour,  when  he  meafureth  his  neighbour  by  himfeff 
 htisnotmasfuracxccllcntU^  forthatbelongeth  onely  to 
 God5he  is  not  menfura  rcdaplicationis^bOX.  he  is  properly 
 menfura  dcjualttat is. Thoic  who falfifie  their  meafures  arc- 
 abominable  before  the  Lord,  when  they  haveaihorc 
 meafure  and  a  long.-thePharifees  meafure  and  yard  rea- 
 ched no  further butto  their  wcl-  willers  and  kinfmen,  the 
 Politicians  reacheth  only  to  his  countrey ,  but  a.Chriftian 
 mans  meafure  reacheth  to  any  mar^  w  l-nov^Rom.  13,3. 
 Whether  is  a  man  bound  moretowiih  riches  to  him* 
 {felfe,  or  to  his  neighbour  i 
 Ifthouberkh,and  thy  neighbour  poorc,  then  thou  art 
 
 more 
 
 A  wicked  man  lurcth 
 his  ownclifc,  there- 
 Tore  cannot  love  his 
 brother. 
 
 Men- 
 
 fxcrflcntue. 
 
 The  rmafure  of  equa- 
 lity whar, 
 
 Themcfureofretli;- 
 plication  whar. 
 
 The  mea<urj  of  excel- 
 lencie  whir, 
 
 The  love  of  a  mans 
 felfe  is  the  meafure  of 
 cqu  lay  to  the  love  of 
 his  neighbour. 
 
ΙΟ 
 
 An  Expofuion  of  the  Μ)Υαί1  Law.  Lib  ύ 
 
 When  a  man  is  to  wifli 
 more  riches  to  hirnfelfe 
 than  to  his  neighbour. 
 
 Anfw+ 
 
 guefi. 
 Anfw. 
 
 Two  motives  which 
 make  us  to  love  our 
 
 neighbour. 
 
 Where  there  is  moft 
 
 grace,  there  we  mould 
 
 love  moth 
 
 How  Salomon  is  faid  to 
 
 be  his  mothers  onejy 
 
 fonne. 
 
 SimrUl 
 
 more  bound  to  wiih  riches  to  thy  friend  than  to  thy  felfe. 
 What  if  thou  and  thy  neighbour  be  of equall  eftace  and 
 condition,  what  art  thou  to  doe  then  < 
 
 Ifit  be  bonnm  honcSum^ooa  that  is  honed,  then  thou 
 art  bound  rather  to  wiih  it  to  thy  felfthanto  thy  neigh- 
 bour 5  but  ifit  be  profit  or  pleafure,  then  thou  art  more 
 bound  to  wiih  it  to  thy  neighbour,  providing  that  ho. 
 nefty  may  arife  to  thee  by  wiihing  that  to  him  *  we  have 
 an  example  of  this  in  Abraham  avA  the  King  of  Sodome,  j 
 Gen.i^.yVhcn  Abraham  left  the  goods  to  the  KingofS*?- 
 dome,  and  wifliedonely  the  lives  of  men,  it  could  not  be 
 objected  to  ^r^tonhat  he  was  feeking  any  thing  fjr 
 his  owne  profit,  this  tended  to  his  credit. 
 But  what  if  no  honefty  redound  to  thee  by  that  ailioni 
 Then  thou  art  fimply  to  choofe  that  which  is  profita- 
 ble for  thy  felfe. 
 
 There  are  two  motives  which  make  us  to  love  our 
 neighbour^the  firil  is  grounded  in  nature,  and  the  fecond 
 in  grace.  But  how  much  more  unto  thee,  both  in  thefiefh  and 
 in  the  Lord,  Vhilem.  1 6.  and  the  nearer  that  they  draw  to 
 thofe  two  fountaines,  the  more  we  are  to  love  them.  Ex- 
 ample, Bath^abe  Salomons  mother  had  foure  fonnes, 
 1  chron.$t  yet  {he  loved  Salomon  more  than  all  the  reft, 
 becaufefhefaw  him  draw  neareft  to  the  Lord  in  grace; 
 therefore  he  faith,  I  was  the  onely  fonne  of  my  mother, 
 thatis,  I  was  her  bed  beloved  fonne,  Pn^.4.3. 
 
 Example  2 .  Chrift  had  moe  cofen-germans  then/ohn-, 
 zslofeph,  lames,  yczlohn  was  his  beft  beloved  Difcipk- 
 becaufe  he  had  moe  eminent  graces  than  the  reft .  Where 
 there  is  an  equality  in  the  flcfli,  where  thou  feeft  moft 
 grace,  love  the  rnbeft.  A  center  out  of.  which  ifllie  many 
 lines,  the  farther  that  they  are  extended  from  the  center, 
 they  are  the  more  difunited  amongft  themfelves ,  and 
 the  nearer  that  they  approach  to  the  center,  the  more 
 they  are  nnited  amongft  themfelves:  So  the  nearer  that 
 
 our 
 
Tie  fecond  Table h  like  to  thefirft, 
 
 1 1 
 
 ourfricndsdrawto  God,  and  refcmble  him,  the  more 
 wc  ihould  lovcthem;  and  the  farther  that  they  arc  re. 
 moved  from  God,  thekfTe  wee  ihould  love  them:  but 
 when  men  are  alike  in  grace,  wee  ihould  love  them  beft 
 whoarc-neareft  tousinnature,  Rom.  2  5.  τι.  Salute  Η ero- 
 dtanmykir.fman :  There  were.many  as  neerein  grace  to 
 Paul  as  Hercd/an  was5yet  becaufe  Herodian  was  his  kinf- 
 man,  this  moved  him  to  love  him. 
 
 Whether  did  Chrift  love  them  beft  who  were  neareft 
 to  him  in  the  flefh  and  in  the  Lord  i 
 
 As  man,  he  loved  them  beft  who  were  neareft  to  him 
 intheflefh3andintheLord$  but  as  Mediator  he  loved 
 them  onely beft  who  were  neareft  to  him  intheLord: 
 when  they  told  him  that  his  brethren  and  kinfmen  flood 
 without  $  fie  faid.  Who  arc  my  brethren  and  my  kinfmen  ? 
 Thofe  that  doc  the  will  of  my  father 'xvhjchJTJn  heaven,  the 
 fame  is  my  foot  h  errand  ft  β  errand  mother^  Mat.  \  2. 5  ο  «he  re- 
 fpefted  only  thofe  who  drew  neareft  to  him  in  the  Lord. 
 When  fudas  place  was  void,  two  flood  for  it,  Matthias 
 and  iofeph,  ΑίίΛ.ι^.  lofeph  was  our  Lords kinfman,  and 
 was  furnamed  thtjufi  5  yet  the  lot  fell  upon  Matthias,  to 
 teach  us,  that  Chrift  in  his  fpirituall  kingdome  hath  not 
 this  refpeft  to  fleih  and  bloud  Jicnce  we  may  fee  the  fol- 
 ly ofthofe  who  thinke  that  Chrift  is  commanded  by  his 
 mother  now  :  but  thefe  obligations  ceafe  in  the  life 
 to  come. 
 
 Wearebound  by  degreesto  love  our  neighbours,  the 
 parents  are  more  bound  to  love  their  children,  then  the 
 children  their  parents,  2  Or.12.14.  For  children  ought 
 not  to  lay  up  for  the  parents,  but  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  hisfonnebecaft  inprifon 
 for  debt,  whichofthe  debts  is  he  bound  to  pay  firft/3 
 
 He  is  bound  no  doubt  to  pay  the  old  debt  firft,  tofa- 
 
 '  tisfic 
 
 How  we  fhould  love 
 them  ihat  are  alike  in 
 grace. 
 
 ggefi. 
 
 Anfw. 
 
 Whether  Chrifl  loved 
 them  Deft  who  were 
 his  kinlmen,. 
 
 Why  the  lot  fell  upon 
 Matthias  »ind  not  upon 
 tofeph  Chrifts  kinf- 
 man. 
 
 We  muft  love  our 
 neighbours  by  devices, 
 
 ΑηβνΛ 
 
12, 
 
 Jn  Expofition  of  the  MwaB  Lam.  Lib  *-• 
 
 Whether  a  man  is  ' 
 bound  to  relieve  his  fa- 
 ther or  his  fonne  firft. 
 The  order  ofloYing 
 amongft  brethren  and 
 fillers. 
 
 Brethren  are  to  lore 
 other  beft. 
 
 tisfie  for  his  fathers  deb:,  but  ordinarily  wee  are  to  pro- 
 vide far  our  children  rather  than  for  our  parents,  but  in 
 great  neceifity  we  are  more  bound  to  our  parents. 
 
 Brethren  and  lifters  are  to  love  others  better  than 
 ftrangers  jthe  brothers  to  love  the  fifters,  Should  he  deale 
 with  oarfifier  as  with  an  harlot.  Gen. 34.31.  Sifters  are  to 
 love  their  fitters  more  than  their  brethren,  becaufeof 
 the  neere  fimilitude :  therefore  Exod.  ιβ.χη.  when  the 
 curtaines  are  joy ned  together,  for  their  fimilitude  they 
 arefaid  tobejoyned^*//^^  fororemfuam,  everyone 
 to  hirfifter. 
 
 So  brothers  are  to  love  brethren  moft,  they  are  be- 
 gotten of  the  fame  parents,  they  are  bred  up  together  in 
 the  fame  houfe,  and  they  refemble  others  more  then  fi- 
 llers doe*  and  therefore  they  are  to  love  others  better: 
 frater  is  called  fere  alt  tr,  almoft  another,  and  one  eye  is 
 not  fo  like  anot  her,as  one  brother  ihould  be  like  another: 
 God  hath  made  many  things  two  in  the  body,  as  two 
 eares,  two  feet,  two  hands :  one  eye  picketh  not  out  an- 
 other, when  one  legge  ftumbleth  the  other  fielpeth  it, 
 Λ  friend  loveth  at  all  times,  and  a  brother  is  borne  for  ad- 
 verfty^Prov.  17.  17.  Wherefore  hee  that  cafteth  away 
 higbrother,  and  maketh  choice  ofanother,  is  like  unto 
 him  who  cutting  away  his  naturali  legge  taketh  to  him 
 a  legge  of  wood  5  the  firft  ftile  which  the  Primitive 
 Church  tooke,  they  were  called  brethren,  Hd.  13.1. 
 xCor.y.iz.  andChrift  calleth  himfelfe  the  brother  of 
 his Sfoufe^  Cam.  8. 1 .  but  the  greateft  love  amongft  bre- 
 thren turneth  oftentimes  to  hatred,  Prov.iS.  19.  kj£ 
 brother  offended  is  harder  to  winne  then  afirong  ci  tie,  and 
 their  contentions  art  like  the  barret  of  a  caflle.  The  firft 
 bloud  that  ever  watered  the' ground  was  the  bloud  of 
 e^^fhedby  his  brother  Cain,  Gen*  4.  There  is  a  curfe 
 pronounced  againft  Bdom^  ^imos  1.  it•  Becaufehee  did 
 furfite  his  brethren  mth  the  fword,  and  cast  off  all pt tie : 
 
 The  Ιογβ  of  brethren 
 turneth  oftentimes  to 
 hatred» 
 
 in 
 
The  ft  con  A  Table  is  Itke  to  the  fir  ft. 
 
 in  the  Hebrew  It  is,  becaufe  he  did  corrupt  his  qfppajjions. 
 The  Prophet  obadiah  defcribeth  unnaturaEhfricnds, 
 Verfc  7.Firft,thofethat  were  viri  fcedcris,  thatfeemed 
 to  be  in  league  with  EdomjhovXa  deceive  him^viripacis, 
 that  is,  who  made  a  flic  w  to  live  peaceably  with  him  5 
 thirdly, viri  pants, that  is,  thofe  who  eate  familiarly  with 
 him,yet  they  ihall  thruft  the  Edemites  out  of  their  land  5 
 if  it  was  unnaturall  for  thofe  who  were  but  viri  foederis, 
 pacts  &  partis,  how  much  more  for  thofe  who  are'  viri 
 fcederis,  pants  ,pacisjangutnis  &  uteri,  men  that  are  in  co- 
 venant, men  that  are  at  peace,  men  who  live  and  breake 
 bread  together,  men  who  arc  one  bloud,  yea,  that  are 
 bred  in  one  wombe,  what  great  finne  it  is  for  them  to 
 hate  one  another. 
 
 Inthefamilie  againe,  we  are  to  loue  thofe  who  are 
 borne  at  home  more  than  thofe  who  are  borne  abroad, 
 Lev/t.iS.9  thofe  are  faid  to  be  borne  at  home;  who 
 are  begotten  of  one  father,  thofe  are  faid  to  be  borne 
 abroad,  who  are  borne  of  one  mother,  but  not  begot- 
 ten of  one  father•  The  children  who  are  mothers  chil- 
 dren raifed  not  up  feed  to  their  eldeft  brother,  becaufe 
 familta  matris  non  vocaturjamilta,  the  familie  of  the  mo. 
 ther,  is  not  counted  a  family.  Thofe  who  are  begotten 
 of  one  father  the  Greekes  call  them  ywyvfah  thofe  who 
 are  born  of  one  mother  they  called  them  Waui't?/o/  uterini. 
 
 But  thofe  who  are  fathers  children  and  mothers  chil- 
 dren, wee  are  to  love  them  beft,  Gen.  45.22.  Fathers 
 children  and  mothers  children  are  to  loveothers  moft  •τ 
 Iofephgaveto  all  of hi>  brethren  each  man  changes  of  rai- 
 ment,but  to  Be/')imin  he  gave  five  changes  of  raiment: why 
 did  hee  give  five  changes  of  raiment  to  Benjamin  i  be- 
 caufe he  was  his  brother  both  by  father  and  mother,  and 
 the  holy  Ghoft  exaggerated  the  wrong  donetofi%:h  a 
 brother,  Pfal.  50.20.  ThoufitteH  and  fpeakefl  agatnsi  thy 
 brothenthoufiandereft  thine  or*nc  mother  >  finne• 
 Laftly, 
 
 (if  cruoipit  mfirttil• 
 η  es/iias. 
 
 Vm 
 
 'Fcederir. 
 ]?acis. 
 Wants» 
 inert. 
 
 Who  are  faid  to  bee 
 borne  at  home,  and 
 who  abroad. 
 
 XAeryvrfTzj  from  ν^^ις 
 fiater,  fernet  &  γνΌ• 
 
*4 
 
 Jn  Expofitkn  of  the  Morall  Law. 
 
 Lib 
 
 u 
 
 Atnaaisb3und  to  love 
 his  wife  better  chan  fa- 
 ttier or  children. 
 
 There  is  bat  one  mea- 
 iure  of  our  love  to  our 
 neighbour  under  the 
 Law  and  under  the 
 GoipcJl. 
 
 Objett, 
 
 ObjeB. 
 
 Anfe. 
 
 As  is  not  a  note  of  e. 
 qualitie  hcres 
 
 r    Liftly,  inthefamilyamiii  is  boaid  to  leave  father 
 land  mother  and  clewe  unto  his  wife,  and  he  is  bound  to 
 |  love  her  better  than  ten  fonnes,  and  fo  ihrald  the  wife 
 love  the  husband,  ι  Sam.  1.9* 
 
 zAsthy  felfe.  Some  hold  that  this  is  notthemeafure 
 oflove  under  the  Gofpel,  to  love  our  neighbour  as  our 
 felves  j  but  wee  fluuld  love  him  under  the  Gofpel  as 
 Chrift  loved  us :  but  this  cannot  ftand  that  there  ihould 
 be  one  meafure  of  love  under  the  Law,  and  another  un- 
 der the  Gofpel^for  the  Gofpel  aboliihethnot  the  Law, 
 and  there  is  one  rule  for  all. 
 
 If  this  fhould  be  the  rule  to  love  our  neighbour  as  our 
 felfe  under  the  Gofpel,  then  fome  fhould  have  done 
 workes  of  fupererogation,  as  Paul\v\vo  loved  the  Iewes 
 better  than  himfelfe. 
 
 He  did  nothing  here  but  that  which  the  Law  required 
 of  him,  therefore  he  could  not  fupererogate,  for  neither 
 the  Law  nor  the  Gofpel  requireth  of  any  man  to  love 
 another  mans  falvation  better  than  his  owne. 
 
 But  we  ought  to  laydowne  our  lives  for  the  brethren^  1  lob. 
 3. 1  6.And  the  good  foephcard  giveth  his  life  for  his  Jheepe, 
 lohn  10. 
 
 That  is  but  his  temporarie  life,but  not  his  fpirituall  life. 
 
 But  it  may  be  faid,  that  wee  fl)  Quid  love  one  another  as 
 Chrift  loved us^loh .13.34. 
 
 fci£&  is  not  a  note  of equalitie  here,  but  of  fimilitude, 
 as  Chrift  loved  us  freely,  fo  fhould  we  love  our  neigh- 
 bours 5  as  Chrift  loved  us  to  the  end,  fo  ihould  we  love 
 our  neighbours conftantly  s as  Chrift  gave  his  life  for  us, 
 fo  a  man  is  bound  in  fome  cafes  to  give  his  life  for  fome 
 perfons  $  and  Chrift  fuffered  the  paines  of  hell  for  us, 
 but  no  man  is  bound  to  give  h  is  foule  for  another,  to  un- 
 dergoe  the  wrath  of  God  for  another  :  wherefore  ^«; 
 here  is  onely  a  note  of  fimilitude,  and  Chrift  faith,  λ 
 new  commandement  I  give  you,  that  ye  may  love  one  ano- 
 
 >*-■-,!     ψ     ι       W  ———>—«—««— I    Hill1   U»    I•,.'    i,Lt)  »■»— gl^»—— — »-»»»gM»— **~"     '  ] 
 
jf  the  dutieioftbetp'tfetothe  husband* 
 
 ',  I  oh.  13.33.  Itis  called  a  new  commandement,  be- 
 cauickis  mote  fully  cxpreflcd,  to  love  our  neighbour 
 as  Chrift  loved  us :  then  to  love  our  neighbouras  our 
 I  fdfe,is  not  a  new  commandement  in  fub fiance,  but  new 
 informe,and/ior  is  put  hcreforwtfrf  excellent^  zsMat. 
 $.  17.  new  tome  :SoRev.^.gt  K^imwfong^  that  is,  ex- 
 cellent wine,  an  excellent  fong. 
 
 Theconclufion  of  this  is,  wee  are  not  bound  neither 
 dffcftunoieffccitt,  to  love  all  our  neighbours  alike. 
 
 Commandement.  V• 
 CHAP•  I. 
 
 Of  the  duties  cj  the  wife  to  the  husband. 
 
 Epbef.^.n.  Wives  fubmit  your  felvcs  unto  jour  huf- 
 bands  as  unto  the  Lord. 
 
 Hereare  fundry  combinations  in  the  which  the 
 inferiours  are  bound  to  give  honour  to  theirfu- 
 periours  :  Firft  in  the  family,  and  next  in  the 
 politic.  In  the  family,  firft  betwixt  the  wife  and  thehuf- 
 band .  The  wife  is  bound  to  honour  her  husband,  and  the 
 man  is  bound  to  honour  his  wife,  ι  Prt.3,7.becaufe  this 
 isthcgentleftfort  of  commandement,  therefore  heeis 
 bound  to  honour  her,  as  fhee  is  bound  to  honour  him. 
 
 Thefecond  combination  is  betwixt  the  childrenand 
 theparents,andthe  third  combination  in  the  familie  is 
 betwixt  the  mailer  and  thefervantj  and  becaufe  every 
 thing  is  bell  feene  in  the  fmalicft  partitions,  therefore 
 we  will  unfold  this  in  the  familie  firft. 
 
 The 
 
 Novum  futxitur  pro  ex^ 
 cellcntifoijfime. 
 
 Conelufio>in 
 
 Sundry  combinations 
 in  the  family• 
 
 The  man  is  Bound  to 
 honour  his  wife. 
 
ι6 
 
 jinExpofitionoftbe  MoraULaf».  Lib.ii 
 
 order  oi  creation. 
 
 CMmatn  frius  nowhm- 
 tur  qtuapeicati  author 
 jutt. 
 
 The  woman  fell  fir  ft 
 therefore  cuJu  to  be 
 fubjeft. 
 
 Three  agrees  of  the ,     The  duties  of  the  wife  to  the  husband,  are  fubje&ion,  I 
 wife  w  the  husband.   1  obedience,  and  reverence. 
 
 Firft,the  woman  oweth  fubjeftion  to  the  man  by  the 
 The  vvomir ,  (hall  \&z  \  Qxati  0f  creation  .  Tf,c  mman  was  made  for  the  man.  and 
 
 lu-bi  α  to  tne  mar»,  ujj  rt  ι  lj  *    ι;      ι 
 
 not  man  for  the  woman^  ι  Cor. n.S.  and  as  the  Sabbath  was 
 made  for  the  man, and  not  the  man  for  the  Sabbnth7Marke  ι . 
 23.  therefore  he  is  lord  of  the  Sabbath.  So  the  woman 
 was  made  for  the  man:  therefore  he  is  Lord  over  the 
 \  woman. 
 
 So  they  two  βαίί be  oneflefh  5  it  is,  $<<JV*  in  the  mafcu- 
 line  gender,  and  not  *<  in  the  feminine,  becaufe  the  man 
 is  the  more  excellent  fexejbut  when  the  woman  ischiefe 
 inthetranfgreflion,  then  the  woman  is  put  nrft,  oblo- 
 quut&ftwt  Miriam  &  κΛατοη,  Miriam  and  Aaron  ffake 
 againfl  CMofes^  Num.  12.1. 
 
 Secondly,  as  the  order  of  creation  proveththis,  fo 
 doth  the  fall  prove  it :  The  woman  was  fir  ft  in  the  tranf- 
 greftonandnot  the  man,  i.T/w.a.14.  The  woman  was 
 laft  in  good,  and  created  but  for  the  man.  Firft,  in  evill, 
 laft,  in  good .  therefore  ihe  is  juftly  fubjc<3  to  the  man.  . 
 Thirdly,  the  Apoftles  order  proveth  this  fubjefiion, 
 \Cor.  7. 1.  God  is  Chrifts  head,  Chrift  is  the  mans• 
 head,  and  the  man  is  the  womans  head  ,  ifyeewill  re- 
 fpeol  order  in  policie,  the  man  is  the  image  of  God  a- 
 bove  the  woman,  and  he  is  more  the  glory  of  God  then 
 the  woman:  if  the  woman  will  not  fubjeft  herfelfe  to 
 her  husband,  but  ufurpe  foveraignity  over  him,  as  ihee 
 fceketh  foveraignty  over  her  husband,  fo  if  ihee  could, 
 ihee  would  pull  Chrift  out  of  his  place,  and  God  out  of 
 his  place. 
 
 Fourthly,  the  vaile  that  was  put  upon  the  womans 
 head  on  the  day  of  her  marriage,  teftifies  herfi.bje&ion 
 to  her  husband :  therefore  fhe  is  faid  to  have  power  upon 
 her  head)  1  Cor.  Ίο.  \O.Tfc  woman  ought  to  have  power 
 over  her  head,u\d£\s,  a  vaile,  which  was  a  figne  of  her 
 
 fuhi 
 
 Xfievaih-a 
 
 fubje&ion. 
 
 :oken  of 
 
Oftkedutie  of  wives  to  their  husbands. 
 
 17 
 
 fub  je&ion  and  of  her  husbands  power  over  hcr^NHm.t. 
 When  the  husband  was  jealous  ofhis  wife,  ihee  ftood 
 bareheaded  all  the  time  before  the  Prieft,  as  net  being 
 underher  husbands  fubje&ion  until!  ihe  was  cleared  of 
 that  fufpition. 
 
 Gen.  30.  1 5.  zAndunto  Sarah  hee  fald9  Behold  I  have 
 given  thy  brother  a  thoufandpeeces  offilver:  behold  hee 
 is to  thee  a  covering  of 'the  eyes  unto  all  that  are  with  thecy 
 andwith  all  other  5  that  is,  I  have  given  thy  husband 
 money  to  buy  thee  a  vaile  to  cover  thy  face,  that  all  may 
 know  with  home  thou  doft  converfe$  that  thou  art  a 
 mans  wife,  and  fo  they  fhall  not  commit  adultery  with 
 thee,  taking  thee  to  be  an  unmarried  woman.  The  wo- 
 man  was  fubjeft  to  her  husband,  the  bill  of  divorce. 
 Matt. 5. 3  ι. is  called  in  the  Syriack  Lihellus  diminutionis, 
 the  bill  of  diminution,  and  ihe  was  diminuto  capite,  ihee 
 wanted  her  head,  when  flie  wanted  her  husband ^  the 
 man  is  the  glory  of  the  woman,  and  when  ihe  wanteth 
 her  husband  ihe  wanteth  her  glory. 
 
 Laftly,  the  woman  in  token  of  her  fub jedtion  when 
 ihe  was  married,  ihee  changed  her  name  and  was  called 
 after  her  husband:  to  impofe  a  name  was  a  figne  of  au- 
 thority :  K^idam  was  called  //7;,  and  Eva  was  called  Ifta, 
 and  Salomons  fyouk  is  called  Shulamite,  Cant.  6.  χ  3.  and 
 the  Romans  faid  Quandoego  ero  Caius  tn  eris  Caia^  when 
 I  ihallbeCtaatfthou  ihalt  be  Gaia,  Ε  fay  4. 1.  Onely  let  us 
 be  called  after  thy  name. 
 
 This  fubjeftionofthc  wife  to  the  husband,  differeth 
 farre  from  fervile  fubj  eelion,  for  hee  that  is  fervilly  fub- 
 jeft,  worketh  for  anot  her ,  but  the  wife  worketh  not  for 
 another,  but  for  her  lelfe,  for  ihee  and  her  husband  are 
 one.  This  fubjection  of  the  woman  to  the  man  in  the 
 beginning  was  a  more  free  and  willing  fubje&ionthcn 
 fince  the  fall,  Gen.  5.  Et  ad  maritum  tttum  erit  appetrfus 
 tuns,  thy  defire  ihall  be  to  thy  husband  ^hefeventy  tranf- 
 
 Dddd  late 
 
 The  vaile  a  token  of 
 fubjeftionto  herhuf- 
 band. 
 
 The  bill  of  divorce 
 why  called  the  bill  ο 
 diminution. 
 
 ^Tl  Aitmwi 
 
 ,1 
 
 The  woman  called  al- 
 ter her  husbands  name. 
 tyH  Vir. 
 
 -  τ 
 
 Thefubjcaionofthe 
 wife  co  the  husband  i$ 
 not  fervik  fubjtction. 
 
ιδ 
 
 An  Expofition  of  the  MorallLaw.  Commas .     Lib.i, 
 
 The  ttefire  of  the  huf- 
 bind  towards  the  wife 
 is  love,  hut  her  defire 
 to  the  husband  is  boch 
 iubjtdionand  Jove. 
 
 If" the  woman  had  not 
 finnediher  appetite  had ! 
 not  becne  towards  hei 
 husband. 
 
 Since  the  fall  man 
 and  woman  cArry  the 
 pum.hmentof  their 
 ilnnesin  naturall,  mc• 
 rail,  and  fpiiituail' 
 things. 
 
 iPMimnr^n 
 
 ,  *         ,    •  •    ν  - 
 
 rem  maritis. 
 
 Nomina  mafculin*  W* 
 
 fia  faminis• 
 
 Fort  cm  virum  me  pne 
 βο  hie  deftmifiis  did- 
 tur* 
 
 Iateie***7»o?»,  eonverfio  tua^  thy  turning  lhall  be  to 
 him :  the  fame  phrafe  is  ufed  to  expreffc  the  fubjeftion 
 of  the  younger  brother  to  the  elder,  Affetitus  illius  erga 
 te,  andthou  jhalt  rule  over  him,  Gen.4 .  He  ihall  be  fubje& 
 unto  thee,  becaufe  thou  art  his  elder  brother:  fo  the  w  o- 
 man  ihould  befubjecft  to  the  man,  becaufe  ihe  was  crea- 
 ted after  him,  and  for  him,  and  ihe  is  the  weaker  veiTell.. 
 When  the  husbands  defire  is  laid  to  be  towards  his  wife, 
 then  it  fignifieth  love,  Cant.  j.\o.  I  am  my  beloved,  and 
 his  defire  is  towards  me,  that  is,  he  loveth  me  moil  intire- 
 ly;butthewomans  defire  towards  the  man,  implyeth 
 both  love  and  fubjedlion.   * 
 
 If  the  woman  had  not  falne,  the  Lord  would  not  have 
 given  out  this  that  her  appetite  ihould  have  beene  to- 
 wards husband,  Tie  Law  is  not  made  for  a  righteous 
 man^  1  Tim.x.g.  After  the  fall  yee  ihall  fee  that  man 
 and  woman  carried  the  puniLhment  of  their  finne:  In 
 naturall  things,  the  woman  bringerh  forth  her  children 
 withpaine,  and  the  man  ea teth  his  bread  in  the  fweat  of 
 his  browes.  Secondly,  in  morall  duties  there  is  fome 
 retaliation,  and  the  woman  is  more  hardly  fubjeft  to 
 her  husband,  thenbefore.Butinfpirituallduties andfub- 
 jeoiionto  God  there  is  greateft  rebellion  of  zW^Ror»^ 
 2  3 .  ifinde  another  law  in  my  members  rebelling  agairifi  the 
 law  of  my  minde. 
 
 The  fecond  duty  of  the  wife  to  the  husband  is  obe- 
 dience, k^4U  the  mvesfhallgive  honour  to  their  husbands^ 
 Eslh.  τ .  2  o.  [_Hannaf])im^  ijttenu  jekar^}  the  verbe  here  is 
 put  in  the  mafculine  gender,  although  he  befpeaking  of 
 women,  to  fignifie  their  voluntary  fubjeftion  and  o- 
 bedience  :  for  it  is  the  manner  of  theHcbrewes  when 
 they  fpeake  in  the  praife  of  women,  they  put  them  in 
 the  mafculine  gender, /^//^.  1.8.  So  ϊ  Sam.i^.  zj.Prov. 
 3\'i$.Efay  34^4.  £α:/^ι  2.4.  tbefe  the  Greekes  call 
 ανο^Λ^ζομίνας^  when  women  behave  themfelves  like 
 
 men, 
 
Ofthedutie  of  wives  to  their  husbands. 
 
 *9 
 
 -men,  EBh.i^i.  Asfhuerus  made  a  law,  That  every  man  I 
 fiiouldbcarc  rule  in  his  otvnchoufe,  and  that  it  Jhouldbepub. 
 lifkedin  the  language  of  every  people,  in  the  originall  it  is, 
 Loquctur  lingua  populi  fut,  to  fpeake  the  language  of 
 their  owne  people,  and  it  feemethtobe  aprovcrbiall 
 fpecch,  that  is,  to  keepe  their  wives  in  fubjeition,  as  the 
 Perfians  did. 
 
 Whether  did  Vafhti  refufe  lawfully  or  not  to  come 
 to  the  King  at  the  feaft< 
 
 Some  anfwer  that  {he  juftly  refufed,  for  the  Perfians 
 had  a  law,  that  their  wives  flioutd  not  befeene  by  any 
 others  but  by  their  husbands ;  and  Macrobim  faith,  that 
 it  was  onely  given  to  concubines  and  harlots,  to  come 
 pnblikely  in  the  fight  of  men  at  their  feafts,  and  publick 
 meetings  Eut  for  anfwer  to  this,  fome  of  the  Perfian 
 lawes  were  altogether  unlawfull  .•  Cambyfes  asked  of  his 
 courfellers,  whether  there  was  any  fuch  law  amongft  the 
 Perfansthat the kingmight marry  his  ownefifter?  they 
 anfwered,  not:  but  there  was  another  law,that  the  kings 
 oiPerfia  might-doe  what  they  would :  this  law  is  altoge- 
 ther unjuft :  fo  this  law,  that  the  lawes  of  the  Mede*  and 
 Perfians  could  not  be  revoked,was  not  juft,  for  all  pofi- 
 tive  lawes  of  men  upon  better  confederations  may  be  al- 
 tered jthis  is  proper  here  only  to  the  Law  of  God  not  to 
 bealte^d.Andthey  had  fome  lawes  which  proceeded 
 onelv  of  jealoufie,  as  this  :  now  this  law  being  a  law  fo 
 I  defedive  it  did  not  bind,  whereas  the  king  himfelfe 
 ;  commanded  her  to  come,  and  here  his  wife  was  not  to 
 !  interpret  the  ftatute,  but  to  give  fimple  obedience  to  her 
 I  husband. 
 
 Thediird  thing  which  the  wife  oweth  to  the  hus- 
 
 jband  is  reverence  5  Bagfial  is  called  both  lord  and  hus- 
 »  band  :  So  Sarah  honoured  Abraham  and  called  him  Lord. 
 •  1  Pet. 7. 6.  So  the  wife  calleth  her  husband  Isfhi^mymin, 
 \Hofea.  2.  as  the  name  of  greateft  familiarity  and  love; 
 1  Dddd  2  But 
 
 Loqui  lingua  pepalifai 
 apudfet fas  quid 
 
 A»/w0 
 CMacrob  lib-  7  Saturnal 
 
 Whetherr*y?i  did  juft- 
 ly refafe  to  come  at  ihsi 
 comrua-ndement  of  the  I 
 
 Kwig. 
 
 Many  of  the  Perfian 
 lawes  unlawfull. 
 
 Vafli  fliould  have  gi- 
 ve η  obedience  to  the 
 Kins. 
 
 Sy3  Tfominui^iT, 
 
iO 
 
 How  the  husbands  du- 
 ty to  his  wife  is  cxpref- 
 fcd. 
 
 Things  faid  to  be 
 fcure  wayes, 
 
 An  Expofition  of  the  Morall  Law.  Commas .     Lib.*• 
 
 ,But  the  harlot  faith,  Prov.j.  19.  \jjb^\themanisgone 
 droad,  and  not  \Jsjbf\  my  man :  and  the  Lord  after  he  dif- 
 claimed  the  word  bagnal,  yet  he  would  be  called  //£, 
 Η of 2.  16.  Contrary  to  this  is,  when  wives  count  bafe- 
 ly  of  their  husbands,  lob  i$.ij.  CMy  breath  is  firange  to 
 my  wife. 
 
 The  conclufion  of  this  is,  as  the  Church  fubje&cth 
 her  felfe  to  Chrift,  who  is  her  head,fo  Ihould  the  wife  to 
 t  he  husband  who  is  her  head  $  and  this  fub je&ion  Ifeould 
 be  done  cherefully,  readily  and  conftantly. 
 
 CHAP,  III. 
 
 Of  the  husbands  duty  to  the  wife. 
 
 Commmdemmt.  V. 
 
 1  Pet  3.7  Husbands  give  honour  to  your  wives  as  to  the 
 weaker  vejfels. 
 
 Τ  He  husbands  duty  is  expreffed  in  the  creation 
 thus,  They  twojhallbe  oneflefl) :  the  man  and  the  wo- 
 man that  were  two,  are  made  one;  they  are  unumfrinei- 
 pium  generations  ^ontbzgmnmg  ofgeneration3therefore 
 the  man  ihould  love  his  wife  and  not  hate  her,  becaufe 
 ihe  is  his  owne  fleih.  X 
 
 They  are  made  one  fleih.  Sundry  wayes  things  are 
 made  one,  there  is  unum  naturale^  a  thing  that  is  one  na- 
 turally, asthefouleandthe  body  make  one  man  natural- 
 ly :  unum  artifciaie^  a  thing  that  is  one  artificially,  as 
 ft  ones  and  timber  make  the  houfe :  V  urn  my  Ji ice ,a  thing 
 that  is  one  myftically,as  Chrift  and  his  Church ;and  this 
 union  in  marriage  is  partly  morall,  and  partly  naturall. 
 
 Secondly,  the  husbands  dutie  tathe  wife  is  expreffed 
 in  the  creation,  thus  \  Hejtyall  leave  father  and  motherland 
 Jhall  cleaze  unto  his  wife^  Gen.  2.  24.  When  the  woman 
 
 went 
 
Ofthedutit  of  the  husbands  to  their  wives. 
 
 n 
 
 went  out  of  her  fathers  houfe  to  her  husbands,  fliee  was 
 faid  «μ* ιι/ώ«ι  as  Acfaph  when  ihee  went  from  her  father 
 Cale^io/b.  15.  18.  this  was  called  *&/&,  her  going  out, 
 but  when  ihe  came  in  into  the  houfe  of  Othmel  herhuf. 
 band,  that  was  called  *W3*i  her  going  in  to  her  husband; 
 and  Jfdac  brought  Rebecca  into  his  mother  Sarahs  tent^ 
 Gen. 24.  6η.  to  fignifie  that  he  wauld  have  her  in  place 
 of  a  mother,  and  that  he  would  leave  father  and  mother 
 for  her. 
 
 The  fecond  part  of  the  husbands  duty  is  to  cleave  to 
 
 his  wife,  which  Chrift  expoundeth,  CMatth.  19.  5. 
 
 Tforu^yfaw^tQ  beglued  to  his  wife:  the  Lord  to  ex- 
 
 prefTe  his  love  to  his  Church,  corapareth  her  to  a  girdle 
 
 cleaving  to  his  loines,/£T.  i$.n*As  the  girdle  cleaveth  to 
 
 the  lomesofa  man^fo  have  Ϊ  caufed  to  cleave  to  me  the  whole 
 
 houfe  offfrael^andthe  whole  houfe  ofluda^  faith  the  Lord\ 
 
 Now  he  faith5  he  made  her  to  cleave  to  him,  as  a  girdle 
 
 to  his  loines,  but  the /^«fy  tranilate  it,  He  glued  herto 
 
 his  loines^  and  why  was  ihe  glued  to  his  loines  i  becaufe 
 
 the  reines  which  are  the  feat  of  love,  are  in  the  loines  : 
 
 My  reines  doe  teach  me  tn  the  night  fcafon^  Pfalm.  16.7. 
 
 Therefore  hee  carried  bis  Church  girded  about  his 
 
 ;  loines :  hee  that  would  honour  his  wife  ihould  be  glued 
 
 J  to  her  inaffedion:  a  thing  that  is  glued,  will  breake 
 
 ]  fooner  in  any  pare  then  where  it  is  glued. 
 
 The  man  when  hee  is  married,  is  faid  to  fpread  the 
 •  lap  of  his  garment  over  his  wife,  Ruth.  3. g.  spread  thy 
 I  skirt  overthine  handmaid.  And  the  holy  Gholl:  alluding 
 J  to  this,in  more  comelineife  and  decencie  is  faid  to  over- 
 ! ihadow  the  Virgin  CMary^Luc.i.  35.  Thepowtrof  the 
 \  higheftfnall  overjhadow  thee. 
 
 j  Mefes  more  particularly  fetteth  downe  thofe  things 
 I  whicn  the  husband  owes  to  his  wife,  Exod.  2  < . .  ο  Firft 
 :  he  owcth  her  meat^fecondly  cloathing ;  thirdly  ,cohabi- 
 !  ration,  the  fourth  thing  which  the  husband  owcth  to 
 
 Dddd  ι  his 
 
 <&ξοτκ3>λΑθ'ΛΑΐ  αι  ζ'ι  - 
 tinor,glutina9icnti:  ad 
 juagorimetapbori.e  <χά 
 bxrefco,  α κολλά gluten 
 
 Amor  φ  in  corde  tan- 
 quam  in  feilc3  &  in  re- 
 rjbui  mojUam'wfiiu- 
 mznto. 
 
 To  fpread  the  lapoF 
 the  garment,  and  ro  ο 
 verihadow  the  woman, 
 fignihe  protcdion  and 
 love. 
 
 AUufu 
 
 ion. 
 
 The  husband  ovrcs  five 
 things  to  his  wife. 
 
^^ 
 
 An  Exptfition  of  the  Moral!  Law .  (ommt.  5 .     Lib. 
 
 Ρ"ΠΚΦ  caroeiu:. 
 
 Fleiii  put  for  alirncctf 
 
 lary  tood. 
 
 R^QS  IrJumentum. 
 
 rvarr 
 rrSx 
 
 |  his  wife,  is  Debitumtempus,  and  the  fifth  thing  which  he 
 Ϊ  oweth  to  her  is  honour. 
 
 1  he  firft  thing  that  hee  oweth  to  his  wife  is  meat,  She 
 catc  of  his  ?horJels,and  dranke  of  bis  cup,  t  Sam.  12.3•; 
 ?  Exod.z  !.ιθ.  If  he  take  another  hcejhall  not  diminish  her  J 
 i/W;intheoiiginall  itis  J^'^fleil^forthe  Hebrevvcs 
 1  piit/f/J  for  all  things  neceffary  for  the  maintenance  of, 
 our  life,  as  well  as  they  doebvcad^Pfalm.yS.io.Ca^hce  \ 
 prepare  ft  φ  for  his  people  in  the  wilder nejffei  Targumjpixz-  • 
 phrafeth  it,  aliment  urn  e]u6  ;  and  theyiw/^tranflateit  j 
 7Λ  ^«r.  thii.gsnecetfary  forthem. 
 
 The  fecond  thing  is  indumentum,  [_kcfuth2  her  rai- 
 ment, thevcrtuous  woman  cloatheth  her  husband  that 
 he  may  be  knowne  in  the  gates  of  the  city  :  and  the  He- 
 brewes  fay,  that  the  good  woman  cloatheth  her  fer- 
 vants,  and  the  good  husband  cluatheth  his  wife,  and 
 G od  cloatheth  alljthe  wife  is  faid  to  cloath  her  husband, 
 when  ihe  prepareth  that  which  he  bringeth  in  to  her. 
 
 The  third  thing  which  he  oweth  to  his  wife  is  coha- 
 bitation (Tabhoth  cleah)  the  [event y  tranflat  it  wvjtifrm 
 viricohabitante*  3  the  Polygamies  could  not  performe 
 this  duty  to  their  wTives  to  dwell  with  them. 
 The  Kings  of  Pcrfia  had  many  wives,  when  the  King 
 made  choife  of  them,  before  they  came  unto  him,  they 
 flayed  in  a  chamber  called  »«p?«rfr»r,  the  virgins  cham- 
 ber :  and  after  they  were  married,they  flayed  in  a  cham- 
 ber called  γ*&&&  the  wives  chamber  5  this  was  contra- 
 rie  to  this  cohabitation  that  a  rpan  is  bound  to  dwell 
 with  his  wife. 
 
 The  fourth  thing  which  the  husband  owes  to  his 
 wife  is  debitum  tempus  [_gnonatha  ]■  wheh  comes  from 
 gnanatb,  rifpendercfhefeventy  tranilateit  OuakI&v,  vclcon- 
 fuetud  ncm^  and  the  Apoftle  calleth  it  due  benevolence, 
 1  Cor.i.$. 
 The  fifth  thing  which  the  fcusband  oweth  to  his  wife 
 
 is 
 
Of  the  duties  of  tb ζ  husbands  to  the  wives. 
 
 is  Cabhod,  honor,  when  they  were  married  he  faid,  Eflo 
 mi  hi  in  uxor em  fecundum  legem  Mofis  &  Ifrael0cregofe- 
 cundum verbum Dei, colam te±  honor -abo  te,  klam  r<?,  &  re- 
 gam  te^juxta  morem  corum  qui  colunty  honor  ant >  alunt^  & 
 regun  t  upcorcs  fuai  fidelttcr. 
 
 The  husband  is  the  wives  head;  the  head  excelleth 
 thereilof  the  members:  i*Eminentia,  it  is  more  emi- 
 nent 3  2.  PerjeBtone,  in  perfection  5  3 .  Influcntia^  it  giveth 
 influence;  4.  Conformitate  cumc^teris  membrisjtx  confor- 
 mity betwixt  it  and  thereilof  the  members. 
 
 Firftitexceiieth  the  reft  of  the  body  eminentu,  al- 
 though it  be  fuperiour  to  the  reft  of  the  body,  yet  it 
 muft  Bfdttf^Tf^or^traxwpiufiK,  that  is,  carry  a  Lordly  do- 
 minion over  them,  but  onely  CMa^xI^  gently  to  com- 
 mand  her. 
 
 Secondly,  the  heati  :  relleth  all  the  reft  of  the  mem- 
 bers in  perfection:  ft•  ihould  the  man  excell  the  woman 
 in  gifts  5  although  the  man  excell  the  woman  in  gifts,  yet 
 hee  fhould  not  defpife  her,  thinking  her  no  fit  match 
 for  him :  the  Hcbrewes  have  an  apologue  fit  for  this 
 purpofe,  The  Sunne  faid  upon  a  time  that  die  Moone 
 could  not  be  a  fit  match  for  him,  for  he  giveth  light 
 and  heat  to  all  things,  and  in  the  body  hee  ruleth  the 
 heart,  and  in  the  mettals,the  gold, and  for  time  he  ruleth 
 both  the  day  and  the  yeare.  But  the  Moone  replyed,  If 
 ye  rule  the  yeare,  I  rule  the  moneth  \  if  ye  rule  the  day, 
 I  rule  the  night,  if  ye  rule  the  heart,  I  rule  the  brainc^and 
 if  ye  rule  the  gold,  I  rule  the  filver^wherefore  there  is  no 
 fuch  inequalitie  but  that  I  may  match  with  you.  Many 
 men  have  a  high  conceit  ofthemfelves  that  they  are  like 
 the  Cedar  of  Lebanon^  and  women  are  like  the  thiftie  of 
 L  cbanon^  iKing.i^.g. 
 
 .  Thirdly,  the  head  giveth  influence  to  the  body,  fo 
 fhould  a  man  teach  and  rule  his  wife.  Ifthatvifion  of 
 Iefeph,  the  Moone  and  the  Starres  felldowne  before 
 
 Dddd  4  him' 
 
 "Π^Ο  Honor. 
 
 The  properties  of  the 
 head. 
 
 ^a 
 
 The  man  ftould  cxccU 
 the  wife  m  gifts. 
 
 An  apologue  of  the 
 Sun  and  the  Moone. 
 
 A  man  ihouid  teach 
 and  rule  his  wife. 
 
An  Expofition  of  the  Morall  Law.  Commas .      Lib.  2,, 
 
 There  fhould  be  a  con- 
 formky  betwixt  the 
 man  and  the  wife. 
 
 him,  the  Sunne  was  his  father,  the  Moone  his  mother,. 
 andtheStarres  his  brethren:  and  as  the  Sunne giveth 
 light  to  the  Moone  and  Starres,  fo  fhould  the  husband 
 to  the  wife. 
 
 The  laft  thing  is  conformity  betwixt  the  head  and 
 the  reft  of  the  members ,  this  conformity  ihould  make 
 amantocheriihhiswife,  She  ficpt  in  his  bofome,  2  Sam. 
 12.3.  Thofe  things  which  are  moft  deareun-ro  us,  wee 
 keepe  them  in  our  bofome,  Β  fay  40.11.  and  John  leaned 
 in  Chnfts  bofome,  audthereafon  fubjoyned,  becaufe 
 he  loved  him  beft,  John  13. 2  3•  Mothers  keepe  their 
 young  ones  in  their  bofomes,  and  if  it  were  poffibfethey 
 would  take  them  into  their  very  bowels  againe,  Port at ur 
 infinu  in  fans,  recumbit  infinu  dilcftm,  &  cnbat  in  finu 
 uxor,  that  is,  the  child  is  carried  in  the  bourne,  he  that  is 
 beloved  leaneth  in  the  bofome,  but  the  wife  lieth  and 
 fleepeth  in  the  bofome  of  her  husband. 
 
 CHAP,  IV. 
 Of  the  duties  of  children  to  their  parents. 
 
 Commandment.  V. 
 
 Exodyio.  Honour  thy  father  andthy  mother,  Levit.19.^ 
 TeJbaU fear e  every  man  his  mother  And  his  father. 
 
 •^Reared  goodnelTe  hath  fome  fimilitude  with  that 
 eternall  goodneffe  which  is  in  God  5  Gods  attri- 
 butes arehis  power,his  wifedomeand  hisgoodneiTe,and 
 they  who  have  thefe  by  participation  them  wee  are 
 bound  to  honour,  whether  they  participate  with  him 
 in  his  power,  vvifedome  or  goodneffe  :  in  his  power,  as 
 our  parents  circa  ejfe  naturale,  about  our  naturall  being, 
 who  are  the  inftruments  of  our  being,  and  beget  us :  and 
 then  circa  φ  fpritude,  about  our  fpirituall  being,  as 
 paftors 
 
Duties  of  children  co 
 : heir  parents. 
 
 :hc  mothcrispu: 
 befcre  the  father. 
 
 The  Junes  of  the  children  to  their  p.trents 
 
 paftors  who  beget  us  inleius  Chrift,  andmakcth  us  re- 
 ferable the  Lord,  1  Ccr.j.  j  5.  And  thirdly,  quoad  effc  tfm- 
 ferric  about  our  temporall  being,  the  fimilitudew  Gods 
 goodneife  appeareth  more  in  Princes  prefcrving  and 
 protecting  us3  all  thefe  we  are  bound  to  honour  and  reve- 
 rence.  .  4  % 
 
 The  children  owe  to  their  parents  three  things,  re 
 verence,  obedience,  and  gratitude  : 
 
 Firft  they  owe  reverence  5  for  honour,  the  father  4s  fct 
 before  the  mother :  and  for  feare,  the  mother  is  fct  be- 
 fore the  father,/^*///.  9. 3  .to  teach  us  that  we  ihould  ho- 
 nour and  feare,  as  well  our  mother  as  our  father..  CMcfes 
 faith,#£  who  curfeth  bis  fithe^nihis  mother  Jet  him  die 
 thedeath^  Ltvit.  20.  9.  but  Marc.j.io,  Hce  who  curfeth 
 his  father  cr  his  mother :  and  Pro  v.  15.2  c.  \^4  foolijh  man  ,  vSjD  makdhfa 
 defptfeth  his  mother,  Exod.i  1. 1 7.   Hee  who  curfeth  his  fa-  J  nSi  vilipend  ic, 
 thcrorbis  mother  .•  but  Dent  27. 1 6*  He  mho  fettctb  light 
 by  bis  parents:  [_Calal^v\a[^Calah"\CaLil  cfl  maledicerejo 
 Vcuvfe^andCalaheflvUipenderc^  to  fct  light  by,  oppofite 
 to  Cabhad honor arc^o  honour  and  reverence  them,  Prov. 
 30.27.  What  is  that  to  fct  light  by  them?  who  thinke 
 little  thing  ef  them,  and  give  not  all  due  refpedh  unto 
 them,  and  helpe  them  not  in  their  neceifity ;  then  they 
 arefaidtofetlightby  their  parents:  what  is  this  feare 
 ("faith  the  Hebrewcs  )  which  is  required  of  children  to- 
 wards their  parents  i.  Firft,  that  they  fit  not  in  their 
 place,  Pro.  30.28.  Her  children  rife  up  and  call  her  blef. 
 fed.  Nccdestruttnt  verba  corum,  that  is,  they  carpenot 
 at  their  woris.•  and  they  fay  farther,  that  children  are 
 not  to  call  their  parents  neither  living  nor  dead  by  their 
 proper  names,  but  to  call  their  father  fir.  Example, 
 Mat.it.  30.  I  goefir^  and  to  call  them  mother.   As 
 ι  King.  2.20.   Zand  Salomon  f aid  aue  on  my  mother^ 
 and  tc  cntertaine  this  due  reverence  and  refpeft  in  their 
 learts^they  were  not  to  looke  upon  their  fathers  naked . 
 
 nefiK 
 
 133  honmiiL 
 
 What  feare  is  r?q*red 
 of  children  to  cheir  pa- 
 rents. 
 
Children  miy  net  te- 
 ilific  againft  thar  pa- 
 rents in  judgement. 
 
 l£3Sn    >3K 
 
 AUupon. 
 
 Children  owe  ebeJ 
 die  nee   to  their  pa- 
 rents. 
 
 The  Rbccbabitet,  an 
 example  of  obedience. 
 
 An  Expofition  of  the  Morall  Law. Comma*  t•     Lib  zm 
 
 neffe,  Gen.  9.  And  iaftly  they  might  not  teftifie  againft 
 their  parents  in  judgement,  although  they  were  guilty, 
 except  oncly  in  matters  of  idolatrie  and  treafon.  Ex- 
 ample, Deut.  3  .?.  of  Levi,  who  [aid  unto  his  father  and 
 to  his  mother,  I  have  notfeene  him,  neither  did  he  acknow- 
 ledge his  brethren,  nor  know  his  owne  children;  for  they 
 have  ebfervedthyword  and  kept  thy  covenant.  They  pre- 
 ferred the  glory  of  God  to  the  honour  of  their  earthly 
 parents,and  fpared  them  not  when  they  committed  ido. 
 latry.  Sointhecafeoftrcafon,  the  child  is  bound  to  te- 
 ftifie againft  his  father  to  difcover  the  treafon,  but  after 
 the  treafon  is  committed,  he  is  not  bound  to  teftifie, 
 or  give  any  evidence  againft  his  father. 
 
 The  children  called  their  father  ^ibbr,  and  their  mo- 
 ther Immi;  Μ j  father  and  my  mother,  Ε  jay  8*4.  Servants 
 amongft  the  Hebrewes  might  not  call  their  matters  Ab^ 
 ba,  nor  their  miftris  Immi,  but  when  their  mailers  aclop. 
 ted  them,  then  they  might  call  him  *Abh,  and  the  A- 
 poftle  alludeth  to  this  forme,  Rom.S.i$.  Te  have  not  re- 
 ceivedthe fpirit  of  bondage  againe  to  fear  ey  butyee  have  re- 
 ceived the  fpirit  of  adoption,  whereby  we  cry  ijibba  father. 
 AndtheApoftleofpurpofe  keepeth  the  Syriackword 
 c/*^,andtranflatethit  not,  that  he  may  ihew  theallu* 
 fionmoreclearely. 
 
 The  fecond  thing  which  children  owe  to  their  pa- 
 rents is  obediences  the  Rec  habit  cs  are  a  notable  example 
 of  obedience  to  their  fkthev  I  onadib,  their  father  com- 
 manded them  that  they  ihould  not  dwell  in  houfes,  nor 
 fo  w  fields,  nor  plant  vineyards,  nor  drinke  wine,  ler.  3  5 . 
 £.  this  was  but  a  humane  precept,  as  ye  may  fee  by  the 
 oppofition  made  betwixt  it  and  Gods  commandement, 
 and  yet  they  kept  it  for  three  hundred  yeares ;  lontdib 
 lived  in  the  dayes  of  lehu,  and  his  fonnes  in  the  dayes  of 
 lehojtchim,  and  yet  they  thought  they  were  bound  to  0- 
 bcy  theirfathers  commandement,  which  obedience  the 
 
 Lord, 
 
The  duties  of  the  children  to  their  parents. 
 
 Lord  rewarded,  y^.35. 18.  and  hcetakcth  an  example 
 from  them  to  convift  the  Iewcs  who  would  not  obey 
 the  Lord.  Children  muft  not  bex  *πιρίΛ•Μ unruly,  or  un- 
 tamed, like  beafts  which  know  not  the  yoke,  thefe  are 
 the  fonnes  of  Behalf  without  a  yokc^  thefe  the  Poets 
 culinuftAccrvice^uiaxiStthit  have  not  felt  the  yoke, 
 contrary  to  thefe  are  obedient,  μ*  *τμμ*ι  βΐή  obedient 7Ve, 
 ι  Ptt.i.xq. 
 
 The  fpeciall  part  of  Childrens  obedience  towards 
 their  parents,  is  to  be  directed  by  them  in  their  manage. 
 So  Samffon  fought  the  confent  of  his  parents  to  his  mar- 
 riage,///^. 14. 2. 
 
 Whether  is  the  confent  of  parents  neceifary  for  chil- 
 dren to  be  had  in  their  marriage  or  not  i 
 
 There  is  a  two  fold  neceffity,  a  naturall  neceffity,  and 
 a  moral!  neceffity,  a  naturall  neceifity  is  that  without  the 
 which  the  marriage  cannot  confift,  as  the  confent  of  the 
 parties  to  thofe  who  arc  to  be  married  5  a  morall  neccf- 
 tieisthat,  without  the  which  the  marriage  cannot  be 
 welldonej  when Efau  married  the  daughters  of  Hethi 
 Get7.17.q6  He  had  not  the  confent  of  his  parents,  itwas 
 a  marriage,  but  a  bad  marriage. 
 
 Τ  here  isoneexception,  if  the  mother  be  a  common 
 harlot,thenthe  child  ought  the  leffe  reverence  to  her. 
 Hcf.t.2.  Ρ  lead  with  jour  mother^  plead ;  for fliee  is  not  my 
 wifc^  neither  am  I  her  husband  5  and  Fcrf.q.  Her  children 
 be  the  children  ofwheredomes. 
 
 The  third  thing  which  children  owe  to  their  pa- 
 rents is  maintenance :  we  ha^  e  a  notable  example  of  this, 
 Gen  47. 12.  And  lefejjj  neurifned  his  father  and  his  bre- 
 ^'w;,intheoriginall  it  is,  hce  nourifhed  him  as  mo-, 
 thers  doe  their  little  children  by  putting  meat  into 
 their  mouth,  LepHatafJ^  fo  Chrift  had  a  care  to  leave 
 his  mother  to /fl/^o  be  intertained,  iohn'i  9.1-7.  There 
 are  two  beafts  fet  downe  in  the  Scripture,  who  teach 
 
 the 
 
 2*7 
 
 «JO/aroXArc/. 
 
 ζ 
 
 abfiuc  iugo 
 
 x 
 
 C  Naturalis.. 
 
 Necejfitas  ? 
 
 i^  Μ  or  a1  is. 
 Whcrher  rheonienc 
 of  the  parent»  be  nieJ 
 ceflaryjn  themarrhec 
 ofthc4rchildi-en„ 
 
 Children  fliouM  give 
 maintenance  co  trick 
 parents. 
 
 η»π  »bS 
 
,    ,,  ,         ■  ■ "-ί — . 
 
 28  jin  Expofition  of  the  Morall  La*to.CQmma.$•      Lib•2- 
 
 |  the  parents  thedutie  towards  their  children,  and  chil- 
 dren  their  dutie  towards  their  parents  ;  the  firft,  is  the 
 j  Wolfe,  the  fecond  is  the  Lyon;  the  Wolfe  teacheth 
 parents  to  provide  for  their  children,  when  hee  hunteth  I 
 for  his  prey  in  the  morning  hee  divideth  it  among  his 
 young  ones  in  the  evening.•  So  parents  ihould  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  their  pa- 
 rents, and  to  maintaine  them  ;  the  young  Lyon  when 
 he  hunteth  for  his  prey  and  catcheth  \ty  hee  roareth  and 
 calleth  the  old  Lyon  to  the  prey,who  is  not  able  of  him- 
 felfe  to  hunt  or  catch  the  prey,and  Amos  alludeth  to  this, 
 Cap.  3.4.  WilltheLyon  roare  unleshe  have  catched  his  prey: 
 and  fo  the  fowle  which  teacheth  children  to  provide  for 
 their  parents,  istheStorke,  fliee  is  called  Stori  e  from 
 wyn  naturallaffe&ion,becaufe  ihe  provideth  for  the  old, 
 and  ihe  is  called  vnx^yi^  hence  commeth  ^ητηκ^^ν^ 
 when  the  children  ftudie  to  requite  their  pavents^and  in 
 the  Hebrew  ihe  is  called  Hhaftdah,benigmta5,\  7/W.5.4. 
 If  a  widow  have  children  let  them  learneto  requite  their 
 parents,  in  the  Syriackit  is,rcper<dere  fcenw  parent ibm^o 
 pay  intereft  to  the  parents  for  that  which  they  had  in 
 loane.  A  man  divideth  his  goods  inthree  parts;  Firft,  fo 
 much  hee  fpendeth  upon  himfelfe  his  wife  and  family; 
 Secondly,  fo  much  he  giveth  to  the  poore ;  Thirdly,  fo 
 much  he  Jendeth  to  his  children  looking  for  intereft  back 
 againe;  and  the  Hebrewes  fay,  that  children  ihould 
 give  to  their  parents  meate,drinke,and  cloathes,and  that 
 they  ihould  lead  them  in  and  lead  them  out  5  and  they 
 adds  further  that  they  ihould  honour  the  Lord  with  their 
 fubftance  if  they  have  any,  but  they  are  to  honour  their 
 parents  whether  they  have  fubftance  or  not;  if  they  have 
 not,  they  are  tobeggefor  their  parents  5  but  with  this 
 condition,  the  child  is  boundto  maintaine  his  father  in 
 
 his 
 
The  Barents  (f)ould  teach  their  children. 
 
 *9 
 
 h  is  old  agi,if  his  father  had  brought  him  up  in  fomc  law-  J 
 full  calling  when  he  was  young,whercby  he  might  gainc     The'<h^'ren  nrc 
 his  Iiving,othcrwifc  if  he  had  no  care  of  his  education,he    S^ttS** 
 was  not  bound  to  pcrformc  this  duty  to  his  parents• 
 
 Sothechildis  bound  to  bury  his  father,  Luke  g.  59. 
 Hence  commeth  that  word  amongft  the  Latines  parcn- 
 tare,  to  doe  the  laft  dutie  to  their  parents  in  burying 
 them  decently  j-  and  parent  alt  λ  the  duty  it  felfe. 
 
 The  fuperftitious  and  avaricious  Iewes  taught  that 
 children  were  not  bound  to  relieve  their  fathers  necef- 
 fitie,ifthey  had  made  avow,  CM  at.  23.  they  band  their 
 vowes  by  an  oath,  thatfuchandfuchaman  (houldhave 
 no  profit  by  them ;  and  the  oath  was  by  the  gift,  and  fo 
 they  were  inftru&ed,that  if  any  man  fwore  by  the  altar, 
 it  was  nothing;  butifhee  fwore  by  the  gift  which  was 
 upon  the  altar,  then  he  was  a  debter  ;  when  hee  faid,  by 
 this  gift  thou  (halt  have  no  profit  by  me,  then  in  no  cafe 
 they  might  helpe  their  parents. 
 
 Amongft  the  Hebrewes  (as  the  Talmud  faith)  there 
 was£cJ*4>/*/^/V] devovens^  and \_Mnddar^\devotum^uat 
 which  they  call  Muddar  was  of  two  forts,  the  firft  was 
 Utfuddar  Hanaah 3  the  fecond  was  Μ uddar  Ahohhel^  the 
 firft  they  called  return  mhili^  the  fecond  they  called  ve-  j 
 tumcommeflioniS) when  they  made  the  firft  fort  of  vow, 
 they  might  give  them  nothing  nor  help  them  at  all^when 
 they  made  the  fecond  fort  of  vow,  they  might  lend  them 
 any  thing  that  pertained  not  to  the  drefling  of  meate,  as 
 cloathes2  jewels,  or  rings,  but  they  might  lend  them  no- 
 thing  to  drcfle  their  meate  with,  as  pannes,  pots,or  fuch, 
 when  they  taught  their  children  here,  Mat.    3 .  to  vow 
 fuch  vowes,  there  return  was  votum  nihili^  that  is,,  they 
 mightlendthem  nothing,  nor  helpe  them  -,  By  the  gift  if 
 μ  have  any  profit  by  me^  they  meant,  they  fhould  have  no 
 profit  by  them,  and  they  undcrftood  the  curfe  to  iight 
 apon  them,  if  they  helped  them. 
 
 CHAP. 
 
 The  Tewcs  taught 
 their  children  noc  to 
 hdpe  their  parents  if 
 they  had  vorved  the 
 contrary. 
 
 Talmad.  truftutu  de 
 voiis, 
 
 "Π*}£  votum» 
 Votum  mbili. 
 
 ?πνπ  -ma 
 
 votum  commstfiionh, 
 
3° 
 
 Jn  Expofnion  of  the  Morall  La^.Comma^.      Lib.*.! 
 
 run1?  OMftn 
 
 »    •.•   τ  * 
 
 V3'3n  amativel 
 
 ψ   *  - 
 
 7^5Π  Catechifinm. 
 
 CHAP,    V.. 
 
 OftheTarents  dutieto  their  children. 
 
 Commandement  V. 
 
 Deut.  6.  7.  Thou  fialt  fetch  them  diligently  to  thy 
 children^  c. 
 
 PArents  duty  towards  their  children  is,  firft,to  inftruft 
 themasfoone  as  they  are  capable,  Th'oufoalt  teach 
 thefe  words  diligently  to  thy  childreniVcfoinnantem  Lebba- 
 necha^  thou  fhalt  iharpen  the  inftrudUons  to  thy  chil- 
 dren, as  one  would  iharpen  the  point  of  a  ftakewhenhee 
 driveth  it  into  the  ground,  Abrahams  example  is  to  be 
 marked,  Gen.  14.  14.  Η  te  armed  all  his  trained  jer  ν  ant  s\ 
 but  in  the  originall  it  is^Hhamchau]  hiscbatcchized  fcr- 
 vants^  not  onely  trained  in  the  difcipline  of  warce,  but 
 alfo  catechized  in  the  principles  of  Religion.   So  Gen. 
 12.5.  Abraham  tookc  all  the  foulcs  which  hee  had  gotten  in 
 Harany  the  Chaldee ι  Paraphraft  paraphrafeth  it  this 
 wayes,  emnes  animas  qua*fub)ecerat  legi,  all  the  foules 
 whom  he  had  brought  up  in  the  law :  and  the  Hebrewes 
 fay,  that  Abraham  taught  the  men,and  Sarai  the  women.  I 
 Gen.  33.  17.  Jndlacobjourneyed  to  Succoth  and  built  him 
 an  honfc^  and  made  booths  for  his  cattle^  therefore  ttie  name, 
 ef 'that placets called Succoth.    The  Chaldees  call  Iacob^ 
 mimftrHm  eruditionis,  a  teacher  or  inftruftor;  but  why 
 call  they  him  fo?  they  allude  by  an  anticipation  ad 
 ;  σκηνών  u*?-w<>iH>Exod.33.y.  becaufe  the  tabernacle  was  the 
 place  where  the  Lord  taught  hispeople;  andtheChal- 
 |  dees  tranilate  it,  Beth  olphana,  the  houfe  of  learnirrg; 
 !  This  tabernacle  was  a  type  both  of  theTempIc,and  Sy- 
 nagogue, 
 
The  Parents  (hould  teach  their  children. 
 
 I* 
 
 nagogue,  therefore  they  fay,  nut  lacob  taught  his  fami. 
 lie  in  this  tabernacle.  Phtlo  vertit,   fa»  •_;  «V*  τϊ  wfat 
 theHoufeor  Court  of  the  Lord.  So  Exod.ji.S.Thou 
 fhaltfhew  it  to  thy  fonne  tn  that  day  ;  and  this  was  called 
 nox  Anntintidttonhy  when  the  father  taught  his  fonne 
 what  every  thing  meant  in  the  Pafcall  Lambe,  when 
 !  they  enquired  what meaneth this  bread?  whatmeane 
 ι  thefefowreherbes  i  &c.  And  the  Apoftle  alludeth  to 
 this,  annunciate  donee  vcnerit^fhew  the  Lords  death  unttll 
 he  come  agawc,    ι  (  or.  n.2  6.  So  Prov.  4.  1 .  Hearken 
 jee  children  to  the  tmiruciio.n  of  'a  father \  and  attend  to 
 knowledge  and  underflar,ding$l wot  my  fathers  fonne ,  ten- 
 dcr  and  one  ly  beloved  in  the  fight  of  my  mother,  hee  taught 
 me  alfo  and  find  unto  me,  let  thy  heart  retaine  my  words. 
 Who  taught  me?  my  father  David-,  forthe  word  m  the 
 originall  is  in  the  mafculine  gender  Va\orcm,  and  head- 
 deth.  Let  my  words  flay  thine  hearty  or  uphold  thine  hearty 
 the  words  areborrowed  from  husbandmen,   ut  agrico- 
 Ikfttrfibiu  pediment  a  apponunt ,  as  the  husbandmen  put 
 ftayes  to  the  trees  which  they  plant :  S  ο  the  precepts  of 
 the  fathers  ftay  and  uphold  the  children.  Bathjbcba  ufed 
 like  wife  to  inilrud  her  fonne,  Prov.^o.  Which  Chapter 
 is  fet  downe  by  way  of  alphabet,  that  Salomon  her  child 
 might  learne  her  precepts  with  his  A.  B.  C.  And  be- 
 caufe  the  fathers  taught  their  children  firft,  therefore  j 
 this  name  father,  was  given  to  teachers  and  Do&ors.  ' 
 ludg.  18.  ι  p.  That  thou  mayfl'be  afatherandaPricfltout.  ] 
 So  1. Sarn.2.6. 
 7  he  parents  muft  inftruei  their  children  according  to 
 
 The  mothers \ifc«i  to 
 iuitruS  the  children. 
 
 The  name  father  is  gi- 
 ven to  teachers 
 
 their 
 
 capacity,  Prov.  it. 6. 
 
 :heirchiidrcn  according  to    ^  ι_  ^c,    *  n 
 Hhanoch  lan.wnar  ?ηαί pi^  \    "-■'"•-" 
 
 .      .  .       °  °  L    *      in/trui'.'VpLimiiaretiir-    I 
 
 teach  the  child  according  to  their  capacity,  even  as  wee 
 feed  children  with  fuch  meate  as  they  are  able  to  digeft, 
 there  ihouid  be  fet  downe  to  them  μο  \  **  a  flame  forme 
 of "doBrine^  Rom.  2.  20.  and  the  rule  of  Ε  fay  would  be 
 followed  here,  Ε  fay  „8.  lo^Adde  line  ti<,tolwe,  here  a 
 
 little 
 
 inflrue  vel  imtiarepue- 
 rum  ad  01. 
 
 CbiWren  ihouid  be 
 taught  according  to 
 their  capacity, 
 
3*- 
 
 jin  Expofttion  of  the  Morall  LcCto.  Comma.  5*      Lib* 
 
 Simile. 
 
 The  manner  how  the 
 Icvves  taught  their 
 children. 
 
 ήχο  is 
 
 τπβΛ 
 
 τ   r     *\ 
 
 Children  mould  be 
 taught  by  degrees» 
 
 TheTewes  propound 
 qucilions  to  the  Gen- 
 cils  that  embrace  their 
 Religion. 
 
 prtcepialevia» 
 
 nman  msa 
 
 pr*c*p/a  grwia. 
 
 little, andthere  a  Unit  ι  for  as  a  builder  ft retcheth forth 
 his  line,  and  thenbuildeth  a  little•  and  then  he  ftretcheth 
 forth  his  line  againe,  and  then  he  buildeth  a  little  :  fo 
 fhould  children  peece  and  peeee  be  taught. 
 
 The  manner  of  the  Iewes  in  inftrufting  of  their  chil- 
 dren was  this,  when  their  fonnes  were  five  yeares  old, 
 they  fetthem  [Lemikra'}  to  the  text  of  the  Laws  and 
 wh  en  they  were  tenne  yeares  old,  they  fet  them  [Lemi- 
 jhnai^o  the  text  of  the  Talmud^znd  when  he  is  thirteene 
 yeares  old  then  he  is  C  Bar  mitzvath  ]  filiuspracepti,  <& 
 jugo  legis  fubijeitur,  then  hee  is  fubjeit  to  the  Law  as  to 
 keepe the  Pafcha,  and  the  Sabbath,  and  the  reft  of  the 
 ceremonies  5  and  when  he  is  fifteene  yeares  old,  they  fet 
 K\mZLegemara~}  to  the  explication  of  the  text  in  the 
 Talmud.  So  when  children  are  five  or  fixe  yeares  old, 
 the  parents  are  bound  to  teach  them  the  firft  principles 
 of  Religion  plainely,  and  when  they  are  ten  yeares  old, 
 to  teach  them  to  read  the  hiftory  of  the  Bible  5  and  when 
 they  are  thirteene  yeares  old,  to  fit  them  for  the  Sacra- 
 ment j  and  when  they  are  fifteene  yeares  old,  tocaufe 
 them  to  read  the  harder  places  of  the  Scripture,  and  fo 
 by  degrees  from  the  lefTe  to  the  more,  to  traine  them 
 up  in  Religion.   When  a  Gentill  is  turned  to  Iudaifme, 
 firft,  they  aske  him  this  queftion;  Whatmaketh  thee 
 defiretobecircumcifed?  doftthou  not  know  that  the 
 Iewes  of  all  people  are  the  moft  hated  ?  andifheean- 
 fwer  and  fay,I  know,  then  they  propound  to  him  fome 
 of  the  lighter  preceps  of  the  law  of  Mofcs,  which  they 
 cz\\jditzvath  calloth\pracepta  /m*i5-fome light  precepts, 
 as  Ltvit.  19,9.  When  thou  reapefi  thy  harveftjhonjbalt  not 
 reape  the  corners  of  thy  field.  So  that  law.  Tee  β)  all  not  kill 
 the  dame  fitting  upon  her  young  onesy  Oeut.n.  6.  Then 
 I  they  came  ad  £  <JMitz,vahcamuroth~]  prtccpta  gravia, 
 weighty  precepts,  and  they  tell  them  more  concerning 
 the  punMhments  and  tranfgreflion  of  the  law,  and  they 
 
 fay, 
 
Parents  fl?ould  teach  their  children. 
 
 33 
 
 fay,  before  this  time  thou  mighteft  h:ive  fiifely  eaten  the 
 far,  or  the  bloud,  or  broken  the  Sabbath  >  but  now  w  hen 
 thou  art  entred  within  the  covenant,  if  thou  eate  the  fat, 
 or  the  bloud,  then  thou  deferveflto  be  cut  off  from  the 
 people  of  God,  and  if  thou  breake  the  Sabbath,  to  be 
 ftoned  to  death.  And  thou  muft  know  moreover,therc  is  a 
 time  to  come,  and  that  all  good  is  not  rewarded  in  this 
 life,  nor  all  evill  punifhed  here;  and  thus  by  degrees  they '  \ 
 initiate  their  profelytes,  as  isfet  downeat  large  in  their 
 Talmud.* 
 
 But  many  men  do  initiate  and  offer  their  child ren  to  the 
 devill :  They  who  offered  their  children  to  Moloch,  firft 
 they  carried  them  round  about  the  fire,  and  thefe  were 
 called  λ>.-;Λο//ο/,  and  it  was  called  4^4ώ*?*-  Secondly, 
 They  can  fed  their  children  to  pa  (J  e  through  the  fire  }t  King. 
 17.-17.and  this  was  called  Itifl ratio.  And  thirdly, they  put 
 them  in  the  belly  of  Moloch  and  burnt  them  quick.  So  ma- 
 ny parents  firft  initiate  their  children  to  the  devill  when 
 they  correct  them  not  jthis  is  to  make  them  run  about  the 
 fire.  Secondly,  when  by  their  evill  example  they  teach 
 them  villany,even  as  the  yong  lion  learneth  from  the  old 
 lion  to  catch  the  prey,  Ezck.  19.6.  thus  they  make  them 
 palfe  through  the  fire.  Thirdly,  they  notonely  teach 
 them  evill  by  their  evill  example,  but  they  applaud  them 
 and  allow  them  in  their  wickedneiTe,i?i?w.i.  3  2  .then  they 
 put  them  into  the  armes  ofthc  devill. 
 
 There  is  agreatneceflfity  of  this  duty  that  parents  ia. 
 ftruft  their  children;  for  by  nature  we  are  borne  blinde 
 and  ignorant,  therefore  parents  ihould  take  paines  to 
 bring  their  children  to  knowledge.  The  Beares  when 
 they  bring  forth  theiryoung  ones  they  are  an  evill  fa- 
 voured lumpe,  and  a  maffe  without  ihape  5  but  by  con- 
 tinuall  licking  of  thcm5  they  bring  them  to  fome  fliape 
 and  forme:  fo  thy  child  who  is  by  nature  the  childof 
 wratb,  by  continuall  inftruetion  and  good  education 
 Eeee  may 
 
 The  rmnner  how  th 
 uied  the  «children 
 
 whoor&icdthemto 
 
 Molo:ht 
 
 Many  parents  offer 
 their  children  and  ini 
 tirrcchem  inthedcyils 
 iervice. 
 
 <rvHv$GK*fti 
 
 The  nccciTicy  of  cor> 
 ιεβύκ  children^ 
 
 Simile* 
 
 By  good  education 
 children  are  brought 
 to  fomegoud  faihion. 
 
?4 
 
 An  Exptfition  of  the  Morall  Law.£omma.  5.    Lib.  2, 
 
 Cuy  d'Ciintur  infantes 
 
 pawirumapuiHi- 
 
 br*os, 
 
 Hon  in  pu&itia  %u  id) 
 
 %Morietur  in  pueritia 
 aninaip forum, id  eft,  in 
 ffoliditete  &  infipientia 
 
 jidm  the  father  of  this 
 life, and  Chrift  the  fa- 
 %  cr  of  the  life  to  come. 
 
 When  children   are 
 young  they  are  foteft 
 cobecaw^hr, 
 
 I 
 
 may  be  brought  to  fomc  good  forme  and  faihion,  that 
 he  may  fee  and  underftand  the  principles  of  Religion• 
 And  as  the  midwifes  when  the  child  is  borne,  fetteth 
 the  joints  of  the  child  right,  and  fwadleth  him  that  hee 
 be  not  tvtf/«i (therefore  they  arecalled^/tf/e  tippuchim^ 
 Lam.i.zo.  Infantes  palm&ruw^  the  infants  ofa  fpanlong, 
 not  becaufe  they  are  but  afpanin  length>  but  becaufe 
 the  midwife,  when  they  are  new  borne,  fetteth  her  joints 
 with  her  hands,  that  they  may  be  the  more  ftreight  af- 
 terwards,fo  fhould  the  parents  teach  their  children  when 
 they  are  young^and  frame  their  minds  aright:  It  is  a  great 
 judgement  Quande  moritur  anima  in  adolefcentia^  as  lob 
 fpeaketh,cZ^/>.3<£.  14.  They  die  in  their  youth,  that  is, 
 in  their  fooliihnelTe,  then  the  finnes  of  their  youth  lie 
 downe  in  the  duft  with  them. 
 
 The  Lord  accounteth  highly  of  this,  when  the  pa- 
 rents begin  to  teach  their  children  in  their  tender 
 yeares,  children  are  the  feed*corne  of  the  Church  and 
 commonweakh,andiftheybe  corrupted  in  the  family, 
 what  hope  is  there  of  them  when  they  come  to  the 
 Church,  and  policie.-thephyfitian  faith,  thatvitiumpri- 
 m#  concoclionis  non  corrigitur  in  fecund.^  the  faults  of 
 the  firft  digeftion  are  not  helped  in  the  fecond  :  fo  er- 
 rours  committed  in  youth  for  lacke  o\  education,  can 
 hardly  be  helped  in  old  age. 
 
 When  the  Prophet  Ε  fay  fpeaketh  ofChrift,  he  calleth 
 him  Pater  fatnri  faculi,  the  everlafting  father,  Cap.9. 6. 
 Adam  was  the  father  of  all  the  children  of  this  life,  and 
 Chrift  the  fecond  Adam  is  the  father  of  the  life  to  come: 
 when  they  beget  their  children,  they  beget  them  onely 
 for  this  life  j  but  when  they  inftruft  them,  they  maybe 
 called  Paves  futuri  faculty  fathers  of  the  life  to  come. 
 
 The  youngeft  yeares  are  the  fitted  yeares  to  teach 
 children,  Prov.  20.  ΐϊ.  *Λ  child  is  knewne  by  his  doings 
 whether  his  werkes  be  eleane  and  right  $  the  boyes  that 
 
 mocked 
 
^Parents  [hould  teach  their  children* 
 
 3* 
 
 mocked  Ε  lias  were  devoured  by  the  Beares,  2  King  2. 
 24.  and  the  Hebrewes  fay  that  there  are  skuls  of  all 
 fifes  in  Golgotha :  the  tree  which  the  Lord  made  choice 
 of  fer.  1  >  1 1 .  was  the  almond  tree  >  why  made  hee  choice 
 of  the  almond  tree?  becaufe  it  bloiTometh  firft :  fo  the 
 Lord  made  choice  of  Icramah  from  his  infancies  the 
 Lord  liketh  children  when  they  begin  to  flouriih  in 
 their  young  yeares,  the  Lord  liketh  not  of  thefe  autttm- 
 nalcsarborcs  lud.  13.  which  beginto  bud  about  the  lat- 
 ter end  of  harveft  >  the  Church  faith  omncsfruclwsfcr- 
 vavi  ttbi  tarn  veteres  qnam  novos^  all  manner  of  plcafant 
 fruits  new  and  old  I  have  laid  up  for  ihee,Cant .7. 1 3 .  it  is 
 a  happy  thing  when  both  the  firft  and  the  latter  fruits  are 
 referved  for  the  Lord. 
 
 Crates  the  Philofopher  faid  that  hee  would  goe  up  to 
 the  higheft  place  of  the  city,  and  cry  in  the  audience  of 
 all  the  people:  Ο  men  whether  goeyee?  whytakeyee 
 fuch  paines  to  fcrape  riches  together  for  your  children, 
 and  have  no  care  to  traine  them  up  who  ihould  enjoy 
 them  ί  And  Plutarch  faid,  hee  would  adde  but  this  one 
 word,  that  fuch  men  as  thefe  are  very  like  to  them  who 
 are  very  carefull  for  the  ihooe,  but  have  no  care  for  the 
 foote. 
 
 Laflly,  as  parents  ihould  have  a  care  to  teach  their 
 children,  fo  ihould  they  make  choife  of  goocf  mailers  to 
 inftrudlthcm;  Pharaohs  daughter  caufed  UWofcs  to  be 
 broughtup  in  allthefcicncesof-E^yp/,  0/^.7.  Iehoafb 
 had  lehoiada  for  his  mailer,  2  Kings  12. 2.  And  wee  fee 
 what  care  Theodofiws  had  to  make  choice  of  good  mailers 
 for  his  fonnes,  oslrcadius  and  Honor  ins.  And  what  care 
 had  Con  Bant  ine  of  a  tutor  to  his  fonne  Chrifpus.  Amongft 
 the  caufes  of  lulians  apoilafic,  the  hiflory  iheweth  us, 
 that  thisisonejthat  he  had  two  heatheniih  mailers,  who 
 taught  him,  Liban'us  and  lamblichm^  from  whom  hee 
 dranke  in  great  prof  anenefle. 
 
 Eeee  2         CHAP. 
 
 fivffct  Q&foWpiA. 
 
 Many  have  a  c  ire  φ 
 
 gather  riches  for  their 
 children,  but  no  care  to 
 traine  them  up  well. 
 
 Simile. 
 
 Parents  ihould  mike  . 
 choife  of  good  mailers 
 
 to  their  children. 
 
 Hiccpho*ul:h,i*t.il* 
 
3  6  An  Expofttion  of  the  Uorall  Law.  Comma.  5 .     LiW 
 
 CHAP,   VI. 
 
 That  farents  (houH,  correft  their  children, 
 Commandement  W 
 
 Pm>.22«i5•  Foolifineffeis  bound  in  the  heart  of  λ  child, 
 but  the  rod  ofcorreftionfhall drive  it  fane  from  him. 
 
 <Simi&, 
 
 God  the  beft  patterne 
 for  CQrreaion. 
 
 The  Lord  corccftcth  in 
 love. 
 
 Virgafitij  mi. 
 
 The  Romans  might 
 not  whip  a  freeman, 
 bin  κ  lino:  fain  the 
 Chfcrch. 
 
 AS  parents  ought  to  inftruft  their  children,  fothey 
 are  bound  to  correft  them  :  and  as  it  is  not  enough 
 to  plant  a  vine,  unleffewee  prune  it  and  dreffe  it :  fo  it 
 is  not  enough  to  beget  children,  but  we  muft  alfo  teach 
 them  and  correct  them.  The  beft  example  that  parents 
 can  fet  before  them  how  to  correii  their  children,  is  the 
 example  of  God  himfelfe;  God  correiieth  all  friS- 
 children,  and  hee  corredteth  them  in  love,  he  is  angry 
 .with  them  when  hee  doth  correft  them,  but  hee  doth 
 not  hate  them  5  and  his.  corrections  are  with  modera- 
 tion. 
 
 Firfthe  corredeth  his  children,  this  rod  heecalleth 
 [_JhcbhatvenQ  the rodofmy fonnc,Ezek.2i.io.  foras the 
 'father  hath  a  rod  which  hekeepes  for  his  children  to 
 j  make  them  ftand  in  feare  of  him  :  fo  hath  the  Lord  a 
 ,  rod  for  his  Church;  znaas  a  father chafteneth  his  fonney 
 j  fo  doth  the  Lord  thy  God  chasten  thee^  "Dwt&.^.Tbe  Lord 
 chafleneth  every  fonne  whom  hee  loveth,  Heb.  12.7.  It  is 
 otherwifc  in  the  Church  then  it  was  amongft  the  Ro- 
 mans 5  for  none  who  was  free  borne  might  be  whipt  a- 
 mong  the  Romans.  0^.22.25.'  But  the  Lord  thinketh 
 them  but  baftards  whom  he  doth  not  corre&,7/^.i2. 
 8.  in  the  Church,  Hee  corrccicth  every  child  whom  hee 
 lovcthy  fo  ihould  fathers  efteemethofe  children  but 
 
 baftards 
 
Tbtt  Tarents  (l)ould  cor  re  ft  their  children. 
 
 37 
 
 Godcotrc&eth  his 
 children  in  Ijyc. 
 
 EUes  faulc  in  not  cor- 
 roding his  children. 
 
 baftards  whom  they  corre&  not.  They  fend  out  their  ink 
 ones  likeaflockcy  and  their  children  dance  ,  lob  11. 21.  this 
 flieweththe  little  care  they  had  to  bring  up  their  chil- 
 dren, but  fufferrcd  them  to  wander  at  their  pleafure,  and 
 never  conned  them. 
 
 Secondly  the  Lord  correftcth  his  children  in  love ;  he 
 isangry  with  their  finnes,  but  lovcth their  perfons:  heis 
 not  like  doting  fathers  who  thinke  that  every  blemiih 
 intheirchiidrenisavertuc,  hcecan  both  love  them  and 
 be  angry  at  their  finne;  fond  parents  are  lukewarme  at 
 the  offences  of  their  children:  It  isfaid  of  David,  1 
 King.  1.6.  That  he  never  difp  leafed  i^Adoi  ijah  at  any  time^ 
 and  of  Eli,  1  Sam  $.13.  When  hisfonnes  made  thcmfelves 
 vile,  he  retrained  them  not :  in  the  originall  it  is,  licet  ma- 
 IcdicJionem  inferrentfibi  liberi,  no  η  corrugavit  tamen  in  ees 
 front  em,  although  they  brought  a  curfe  upon  them- 
 felves,  or  curfed  themfelves,  yet  he  never  frowned  upon 
 <hem  :  there  is  a  twofold  curfe,  as  there  is  a  twofold 
 bleifing,  a  verball  curfe  and  a  rcall  curfe,  they  really 
 curfed  themfelvesby  their  lewd  lives,  and  in  the  meane 
 time,  Eli  non corrugavit  frontem  in  eos,  hcedid  not  fo 
 much  as  frowne  upon  them  for  their  fins,  but  faidunto 
 them,^^  doe  ye  fitch  things  my  finnes'.  Bernard Taid  well, 
 Quiaira  Elitepuit  infdtos,ira  Dei  cxarcit ■  in  ilium,  be- 
 caufetheangcr  of  Eli  waslukewarme  towards  his  chil- 
 dren,therfore  the  wrath  of  God  waxed  hot  againft  him. 
 Brutus,  when  his  fonnesplaied  the  traitors  he  executed 
 them^ith  his  owne  hands,  being  Confull;  therefore 
 thehiftory  faid  oihim,  Exuit  patrem  utindueret  c unfit. 
 lem :  fo  (faould  a  Chriftian father  lay  afide  fond  compaf- 
 fion,and  as  a  Chriftian ,  correct  his  child : he  that  will  not 
 beat  a  child  with  his  rod  at  the  commandement  of  God, 
 will  never  take  a  knife  to  cut  his  throat,  as  ^Abraham 
 would  have  done  at  the  commandement  of  the  Lor  J. 
 
 Thirdly, when  God  correftcth  his  children  he  mode- 
 
 Eeee  3  rateth 
 
 Brutus  executeth  his 
 owne  Tonnes. 
 
 r 
 
 Γ 
 
God  nvidcratsth  his 
 corixAtoa. 
 
 Gods  ro^  pafleth  over 
 his  children,  lu  itly- 
 cch  upon  the  wicked. 
 
 *    ■  - 
 
 -  τ  .  «   .,     s 
 
 virg&fenum>  vet  homi- 
 num  dehiliura. 
 
 The  ro4i  of  men  what. 
 
 Patents  in  correcting 
 their  children  {hoiild 
 moderate  their  corre- 
 ction!,. 
 
 8  An  Expfition  of  the  Morall  Law.Qomma,  ?.     Lib.  z. 
 
 rateth  hiscorre&ion ;  when  he  puniflieth  the  wicked,  he 
 pum{heththeminvtV2Lth)Nab.i.9.Nonfurget  bis  α/βίίΐιο, 
 that  is,the  wicked  ihall  totally  and  finally  be  confumed  at 
 once;So  Ε  fay  $o.$i.And  in  every  place  where  the  groan* 
 dedfiaft ifhall paffey  the  Lords  rod  of  correction  paiTeth 
 over  his  children,and  lieth  not  long  upon  themjbut  it  is  a 
 grounded  ftaffe  upon  the  wicked,  and  overthroweth  j 
 them• 
 When  God  corredethhis  childvetiyfotfomidft  of his  j 
 anger  he  remembreih  mercy  y  Hah. 3.2.  and  Lament.  2.4. 
 Hecfloodwithhis  right  hand  as  anadverfary .•  God  is  but 
 like  anadverfary,  hee  is  not  an  adversary.  When  the 
 EphAhw2LScamcdto-Shw4r,Zach.$.$.9.  it  was  carried 
 by  women  having  the  wings  of  a  ftorkc :  why  carried 
 they  it  upon  the  wings  of  a  ftorke  <  becaufethe  ftorke 
 is  called  chafidah^  benignities  toteach  them,  thatinthe 
 mids  of  his  anger  he  remembreth  mercy,  2  Sam.  7.1 1. 
 1 willcorreff h>mwith  rods  ofmen^  butintheoriginallit 
 ismore figniiicative,  Bafhebhat  ana/him,  with  the  rods  of 
 old  or  weake  men ;  for  even  as  a  filly  feeble  old  man 
 layethonbutaweakeblow  :  fo  doth  the  Lord  correft 
 his  children  but  with  a  faint  blow:  and  hee  corre&eth 
 them  with  the  ftripes  of  men,that  is,  which  men  are  able 
 tobeare,/iT.4<5»  28.  cafiigabo  tein  fudicio,  φ  nonevacu- 
 abotey  I  will  c  err  eft  thee  in  mcafur^yet  not  utterly  cut  thee 
 off $or  j will not  leave  thcewholy  unpunifhed.  So  parents 
 when  they  corred  their  children,  in  the  midft  of  their 
 anger  they  ihould  remember  mercy1;  \Λ  bridle  for  the 
 afji,  a  whip  for  thehorfe,  and  a  rod  for  thefoolesbacke^Prov. 
 26.3.  Scourge  not  thy  fonneupon  thebacke  like  the 
 foole,  there  ihould  be  neither  livor^  tumor ^  noxfinguis^ 
 blewnefle  of  the  wound,  fwelling,  norbloud,  except 
 theoffence  bevery  great,JVw,  2  0,30.  it  ihould  not  be 
 virgafuroriS)  or '  virga  exatforis,  Ejay  p. 4.  and  10.5.  as 
 thofe  who  were  the  task- mailer*  of  Egypt,  whipt  the 
 
 poore 
 
Of  the  proviftonfor  the  el Jefl finite. 
 
 39 
 
 Likravit  Jemtem  irx 
 fu*. 
 
 Threefold  aicafurc. 
 
 poore  lfraelites  with  many  ftripes  jthc  fathers  rod  ihould  ι 
 
 God  corrected  his  children  in  meafure,  ΡβΙ.7%.50.  "* 
 \jephalles  natibh  leappo~\  He  rveighcthapathfor  biswratb^  |  IQnS  3*nJDSDi 
 incorrcaing  hee  doth  all  things  Inponderc^  ntimcro  & 
 menfura^  in  weight,  number,  and  meafure  ;  there  is  a 
 threefold  meafure,  the  firft  is  menfura  menfurans^  the 
 meafure  it  felfe  which  meafurcth;the  fecond  is  menfur  a 
 men  fir  at  a,  the  meafure  that  is  meafured  5  and  the  third  is 
 quantity  menfur & ,  the  quantity  of  the  meafure,  zspon- 
 dus.  In  that  vifion  oiZachariab,  Chap.%  .9,  ye  may  fee  all 
 thefe  three,  firft  menfura  men furans,  the  finnes  of  the 
 lews  was  the  Ephah,the  puniihment  was  menfur  λ  menfu- 
 rata^  which  was  meafured,  and  the  weight  of  their  ini- 
 quity was  the  talent  of  lead. 
 
 This  correction  ihould  be  with  inftruCHon,  and  there- 
 fore the  Hebrewes  marke  that  muftr  is  called  both  in- 
 ftrufiion  and  corre&ion  3  and  correttio  is  called  difciplina 
 parts. [_ftd"  fir  fhelomenu*~\  The  chaflifements  of  our  peace 
 was  upon  him^  Ε  fay  53.5.  That  is,  the  chaftifements 
 which  brought  our  peace;  and  (o  when  we  are  chaftifed , 
 It  bringeth forth  the  quiet  fruit  of  rightemfneffe^  Htb.  12. 
 this  is  the  comfortable  fruit  of  correction. 
 
 CHAP,  VII 
 
 Of  preyifienfor  the  eldeflfonne. 
 
 Cmmandemmt  V• 
 
 Deut.i  τ.\η.  He  β  all  acknowledge  the firflhornt by  giving 
 him  a  double  portion  ofallthat  he  hath* 
 
 {ΌϊβιβηΛ* 
 C<Sfii£atio. 
 
 Oifciptina  pari), 
 
 Τ 
 
 He  parents  are  bound  ίο  provide  for  the  children, .  Foweforuof  duiiras 
 but  efpecially  for  the  firft  begotten,  a  child  in  Ifrael  ">  "*«t*- 
 
 Eeee  4  was!       ., 
 
40  An  Expofition  of  the  Morall  L*w.  Comma,,  5 .     Lib.  ι 
 
 was  fometimes  rpnfoauti  but  not  «s^tc>^jk>  and  fomc- 
 timcs  hce  was  «ζ^το^™^  but  not '5^^'™**  5  andfome- 
 times  hce  was  ν^φϊ^  and  <9&πτοκ&}  and  fometimes 
 
 hcC  WHS  <η&°τίτύ)ΐ&  ^zpToyivrifi  and  pwoytfte. 
 
 Hce  was  <»s*toto*©- who  opened  the  wombe  firft;  74. 
 w£  had  more  wives,thefon  which  he  begotfirft  was  his 
 <&&To)*m9  but  the  fonne  which  Zelpab  bare  firft  was  her 
 πρνΑπκ©-,  but  not  his  ^?07iy^wr,hee  who  was  ppfriwf  was 
 dedicated  to  the  Lord,  but  he  who  was  ^ρ«το}^»ί,  onely 
 got  the  double  portion,  but  if  he  were  πρ&τότοκ®•  m^roy.vni 
 and  ^to^s:>;,>  then  muft  juftly  the  double  portion  of  all 
 that  his  father  had  belonged  unto  him.  Chrifl  was  <*ξ*τί* 
 tgkQ-  borne  of  the  virgin  Mary,  and  he  was  srpptyapfe  the 
 firft  borne  amongft  many  brethren**  and  thirdly  he  was 
 wvzysvm  the  onely  begotten  fonne  of  his  fatherland  there- 
 fore the  inheritance  juftly  belongeth  unto  him. 
 
 The  mans  firft  borne  in  Jfrael  got  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.  Ruben  for  committing  inceft  loft  the 
 dignitie  of  thePriefthood.  Secondly,  of  the  princely 
 government.  And  thirdly,  the  double  portion,  ludab 
 got  the  dignity,  Levi  got  thePriefthood,  znulofepbgot 
 the  double  portion,  1  chron.^.i. 
 
 There  were  three  reafons  wrhy  the  eldeft  got  the 
 double  portion  in  Ifrael :  firft  a  naturall  reafon,  becaufe 
 hce  was  his  fathers  fir  ength,  Deut.21.1y•  SoPfal.y8.$i. 
 Heefmote  alltbefirfl  borne  in  Egypt,  the  chiefe  of  their 
 flrengtb,  in  the  tabernacle  of  Ham.  So  P/i/w.  105.36. 
 
 Secondly,  there  was  apoliticke  reafon  to  keepe  the 
 family  in  its  owne  dignity,  and  the  tribes  diftin- 
 guiihed. 
 
 Thirdly,  a  ceremoniall  reafon,  becaufe  hee  was  a 
 type  of  Chrift,  who  was  firft  borne  amongft  many  bre- 
 thren. 
 
 The  I 
 
 The  manshift  borne 
 got  the,  double  portion, 
 
 Whythceldeftgotthe 
 Houbleporrion. 
 
 The  eldeft  was  his  fa- 
 thers ftrength. 
 
 He  kept  the  tribes  di- 
 ftixigniihed. 
 
 Hee  was   a  type  of 
 Chrift. 
 
Of  the  provifion  fortheeldefl  fonne. 
 
 Τ  he  eldeft  fonnc  was  begotten  in  his  fathers  ftrcngth, 
 hence  is  that  allufion,  lob  18,  13.  Primogemtm  mortis, 
 that  is,  AfiroMg  death,  and  Ε  fay  14.13.  Primogeniti  p.tu- 
 pcrum,  idtfl,  pastpcrrimi,  very  poore^  fo  the  firft 
 borne  was  the  moft  honourable  :  hence  is  that  allu- 
 fion, Hcb.  1 2.25.  Tec  Arc  come  to  the  Church  of  the  fir fi 
 borne.  The  firft  borne  got  the  double  portion,  there- 
 fore Chrift  the  firft  borne  among  many  brethren  was 
 annointed  with  the  oyle  of  '  giaiincjfe  above  his  fellow cs 
 Pfil.^.j. 
 
 1  his  double  portion  which  was  given  to  the  eldeft 
 was  called  Pi  fbenaijm\  \,Sam.  i.5  and  1.  King.  a.  29. 
 and  the  Chaldee  paraphraft  calletb  it  Terea  Hhuullakin, 
 dnpUm  portioncm,  and  ihc [even ty  cuWx.  ^^^jc^thzt 
 is,  a  worthy  or  a  double  portion,  and  Cajctan  calleth  it 
 a  portion  which  ferveth  for  two  mouthes. 
 
 If  a  man  had  three  fonnes  in  ifrael,  his  goods  were 
 divided  in  foure  parts,  and  the  eldeft  got  two  parts  5  if 
 hee  had  two  fonnes,   his  goods  were  divided  in  three 
 parts,  and  the  eldeft  got  two ,  and  Elijha  alludeth  to  this 
 forme  when  he  faid,  /prithee,  let  a  double  portion  of  thy  I 
 [pint  be  up on  me,  τ  King.  2.9.  becaufe  he  was  the  eldeft 
 fchollerin  E/z^fchoofe,  therefore  he  deiireth  a  double 
 portion ;  hee  defired  not  to  have  twife  fo  many  gifts  as 
 his  mailer  Ε  lias  had,  as  if  £//<**  had  eight,  that  he  fhould 
 have  had  fixteene :  (fir  the  difciple  is  not  above  his  maftcr, 
 Μ  At,  jo.  24.)  but  twife  fo  much  as  any  of  the  reft  of 
 his  fellowes,  as  it  Ε  lias  fpirit  had  beene  divided  into 
 three  parts,  he  deiireth  buttwo  parts ;  and  the  Apoftte 
 alludeth  to  this,  let  the  ciders  that  rule  well  be  counted 
 worthy  of  double  honour,  1  Tim.  5.  \η. 
 
 Now  that  we  may  underftand  the  better  how  the  el- 
 deft got  the  double  portion,  we  muft  know  firft,  that 
 the  tribes  were  divided  into  families ;  thefe  families 
 were  like  to  our  kinreds  in  Sc$thndy  asGrahames,  Mur< 
 
 rayeSy 
 
 4i 
 
 Allufion. 
 
 All*f\on% 
 
 How  the  goods  were 
 divided  arnongft  the 
 chi'dren. 
 
 Allufion. 
 How  Elijba  reqirred 
 the  double  portion  of 
 thcipiric. 
 
42,  An  Expofition  of  the  MoraR  Law.  Comma- 1 .     Lib•  & 
 
 The  word  famine  ta- 
 ken thecewayes* 
 
 Vin  »aS« 
 
 How  the  land  was  di- 
 vided in  the  ft milie. 
 
 I       «* 
 
 |  Thedivifionof  the 
 
 \  goads  in  the  houfe. 
 
 rayeS)  which  Bttctranan  fitly  termethyfcw/w  •  and  the 
 families  againe  were  dividedinto  hou(holds,this  diviti- 
 on  we  fee,  lojh .  7.  When  Jchans  theft  was  difco vered  the 
 lot  lighted firft  upon  the  tribe,fecondly  upon  the  family, 
 and  thirdly  upon  the  houihould,  and  fourthly  upon  the 
 perfon•  The  land  was  firft  divided  into  tribes,  and  that 
 divifion  remained  ftill,  and  the  tribes  got  more  or  leflc 
 aifigned  unto  them,  according  to  their  number. 
 
 Thcfecoad  divifion  was  the  divifion  in  the  familes, 
 and  this  word  family  is  taken  three  way es  in  the  Scrip- 
 ture :  Firft,  for  the  whole  tribe,  ludg.  13.12.  There  xoxs 
 a  cert  aim  man  ofZerah^  ofthc  familie  of  the  Omit //,that 
 is,  of  the  tribe  of  Dan-,  Secondly,  family  is  taken  for 
 the  whole  kinred  defcending  of  one  ftocke,/#%.  6. 1 5. 
 Behold  my  familie  is  foore  in  LManaffch,  in  the  originall  it 
 is£/tf  Iphihadal,"]  my  thousand  is the  meaneU in  Μ anaffeh ; 
 in  thefe  families  there  were  many,  ludg.  18.2.  The  chil- 
 dren ofDanfentfive  men  of  the  chief e  oft heir  families^  be- 
 caufe  there  was  but  five  families  or  kinreds  in  Dan. 
 Thirdly,  familie  is  taken  for  the  chiefe  houfe  in  the  fa- 
 milie, this  chiefe  houfe  in  the  familie  had  a  greater  por- 
 tion of  land,  then  other  houiholds  had ;  and  therefore 
 theirland  might  fuffer  divifion.  Example,  in  the  fami- 
 lie of  £//';«£/e^,2ta^  4.  the  land  was  divided  betwixt 
 Ε  lime  lech  and  his  brother  iV.and  it  got  the  denomination 
 from  the  eldeft  brother,  for  it  was  called  the  family  of 
 Elimcleeh.  This  Elimelcch  the  eldeft  fon  got  the  double 
 portion  of  his  fathers  goods,  but  he  got  not  the  double 
 portion  of  the  land  in  his  fathers  inheritance,  for  N.  and 
 Β  oaz  got  an  equall  part  with  him. 
 
 Ihofewho  were  of  the  fyoufhold,  a  leffe  portion  of 
 ground  was  allotted  to  theiti,  and  the  eldeft  got  the 
 whole,  as  alfo  the  double  portion  of  his  fathers  goods; 
 the  reft  got  but  their  fhare  of  the  goods,  and  went  out 
 of  ihe  houfe.  jcjfe  Davids  fethp  hadfeven  fonnes,  the 
 portion 
 
Of  the  proVifionfor  the  eldeftfime. 
 
 43 
 
 portion  of  land  that  was  allotted  to  hh  houfc,  it  was  fo 
 l:ttle  that  itcould  not  fuffer  divifion  amongft  them.  So 
 Ndot/js  vineyard,  it  could  not  have  beene  divided,  it 
 was  the  portion  that  belonged  to  one  hotifhold•  \\  hen 
 Μ Mblon  and  Chilton  died,  N.  refufed  to  raifc  up  feed  to 
 them,  Boaz  did  the  part  οία  kinfman,  and  married  Ruth, 
 
 \  and  raifed  up  feed  to  him,  Ruth  4.  therefore  the  double 
 portion  of  the  inheritance  befell  to  Boaz  ι  Now  if  the 
 whole  had  fallen  to  Boaz ,  he  might  have  divided  it  into 
 
 "■  three  parts  as  it  was  at  the  firft,betwixt  Ε  limclech,N. and 
 
 1  Boaz :  and  if  he  had  had  three  fonnes,  he  might  have  di- 
 vided it  amongft  them  ;but  if  he  had  had  foure,he  might 
 not  have  divided  it  in  foure  parts. 
 
 But  one  in  the  Gofpcll  came  to  Chrift  to  defire  him  to 
 
 i  divide  the  inheritance  betwixt  him  and  his  brother, 
 
 Luc.  12.15. 
 
 This  divifion  is  meant  of  the  divifion  in  the  familie, 
 and  not  of  the  divifion  inthehouihold.  SoProv.  17.  2. 
 Λ  wife  fervant  flfall  have  a  fart  oft  he  inheritance  amongft 
 the  brethren,  or  as  the  Chaldee  paraphraft  hath  it,  Hee 
 Jb.ill  divide  the  inheritance  amongft  the  brethren-,  this  di- 
 Ivifion  was  meant  of  the  chiefehoufe  in  the  family,  and 
 ;  not  ofany  divifion  in  the  houihold.  By  this  we  may  un- 
 ι  dcrftandalfo,  that  divifion  which  isfpokenofinthatpa- 
 1  rable  of  the  forlorne  fonne ;  the  eldeft  abod^  at  home  in 
 the  houfe  with  his  father,  and  got  all  his  fathers  inheri- 
 tance j  but  the  youngeft  got  a  portion  of  his  fathers 
 I  goods,  and  wrnt  his  way. 
 
 I     W  hether  did  the  firft  of  the  kings  fonnes  fuccced  to 
 ,  thekingdomeornot  ? 
 
 By  the  law  of  Nations,  the  firft  borne  did  fucceed, 
 Exod.  1  x.j.  From  the  firft  borne  of  Pharaoh  who  fitteth 
 upon  thethrone.znd  fo  amongft  the  Edomites,He  tooke  the 
 eldest  fonne  rvBojhould  have  reigned  in  his  ftead,  and  offe- 
 red him  for  a  burnt  offering  uf on  then? all,  ζ  King.^.  27. 
 
 So 
 
 ObjeEt. 
 
 Λφτ* 
 
 2»φ: 
 
 The  firft  borne  of  kings 
 iucceeded  by  the  law 
 of  Nations. 
 
44  Λη  Expofttion  of  the  Morall  LcCto.Comma,$.      Lib•*..• 
 
 God  fometimes  made 
 choife  of  others  than 
 the.  firft  borne  to  fuc- 
 cecd  the  kingdome. 
 
 'CoMclvfionl 
 
 We  are  all  kings  and 
 coheires  with  Chrift 
 in  the  ipirituajl  king-J 
 
 dome. 
 
 So   I  King.  2. if.  Thou knowefi  that  the  kingdome  wo* 
 mine^  and  that  all  Ifraelfet  their  faces  upon  me.  And  if  we 
 ihall  looke  before  the  law  was  written  amongft  the  Pa- 
 marches ;  we  ihall  fee,  that  the  firft  borne  had  alwayes 
 thisdignitie5  Gen.  45?.  5.  Ruben  thou  art  my  firfi  borne^ 
 my  might,  andthe  beginning  ofmyflrengthjthe  excellenac 
 of  dignity  andthe  excellency  of  power^which  the  Chaldee 
 paraphrafeth  this  wayes.  Te  decebat  ut  acciperes  tres 
 partes0primogcnituram?facerdotium,&  regnum:  It  became 
 thee  to  have  three  parts,  the  birthright,  Priefthood,  and 
 kingdome. 
 
 Although  the  kingdome  went  by  fucceffion,  and  by 
 right  it  befell  to  the  eldeft,  yet  it  pleafed  God  to  alter 
 this.  When  Rubens  inheritance  was  divided,  1  chron.^ 
 Iofeph  got  the  double  portion,  Levi  got  the  Prieft- 
 hood,  and  ludah  got  the  kingdome  ;  here  it  went  not  by 
 fucceflion,butby  freeeleoHon:  So  z^fidwastheyon- 
 geft  of  his  fathers  fonnes,  yet  it  pleafed  God  to  make 
 choife  of  him  to  the  kingdome  5  and  fo  Salomon  extraor- 
 dinarily fucceeded  to  the  kingdome. 
 
 The  conclufion  of  this  is;  he  that  was  the  firft  borne 
 ofthehou(lioldin//r^/gotall  the  inheritance,  andthe 
 double  portion  of  the  goods,  and  the  younger  brethren 
 were  fecluded  from  the  inheritance,  they  got  onely  the 
 portion  of  the  goods  $  but  in  our  fpirituall  inheritance, 
 although  our  elder  brother  Chrift  hath  gotten  the  dou- 
 ble portion  (being  annoy nted  withoyle  ofgladneffe  dbovt 
 his  fellow  es^  Pfal.q$.j.)znd  the  inheritance;  yet  we  who 
 are  his  younger  brethren  are  not  fecluced  from  the  inhe- 
 ritance, but  we  are  coheires  with  Chrifi,  Rom.  8 . 
 
 CHAP 
 
Of  the  prtftifton  for  the  daughters, 
 
 45 
 
 CHAP.    VIIL 
 
 Of  the  proyi/lon  for  the  daughter:. 
 
 Commandement.  V• 
 
 Nuwb.iy.S.  If  a  man  die  andhavcM- fonne,  then  jee 
 jhnll cAttfc  bis tnbernnmv  topjjft  unto  bis  daughter. 
 
 Τ  He  Icwes  fay  that  in  Ifrael  there  was  a  mutuall  fuc- 
 ceifion and  tranfmiifion  of  the  inheritance;  Second- 
 ly, that  there  was  tranfmiifion,  but  not  a  fucceifion,  and 
 thirdly,  that  there  was  fucceifion,  but  not  a  tranfmiifion; 
 and  fourthly,  that  there  was  neither  tranfmiifion,  nor 
 fucceifion. 
 
 .Firft,  there  v/as  a  mutuall  fuccetflon  betwixt  the  fa- 
 ther and  the  fon,  when  the  child  fucceeded  to  his  father, 
 if  his  fonne  died  without  children,he  tranfmitted  the  in- 
 heritance backe  to  his  father  again,  although  hee  were 
 dead;  and  then  the  inheritance  descended  to  the  next 
 brethren  from  the  father,and  fo  to  the  daughters  if  there 
 were  no  brethren;  and  they  fucceeded  not  here  as  bro- 
 thers to  their  brother  who  was  dead,  but  as  children  to 
 their  father,  as  if  he  had  beene  a  live^and  the  inheritance 
 was  tranfmitted  upward,although  it  were  even  to  Adxm-, 
 therefore  the  Iewes  fay,  that  no  man  wanted  an  heire  in 
 ifrael. 
 
 Secondly,  the  inheritance  was  tranfmitted,  but  there 
 was  no  mutuall  fucceifion.  Example,  the  woman  might 
 tranfmit  to  her  husband  all  which  were  hers,  butihee 
 could  not  fneceed  to  her  husband. 
 
 Thirdly,  there  was  a  fucceifion  but  not  a  tranfmiifion, 
 as  the  fonne  fucceeded  to  his  mother,  but  he  could  not 
 
 tranfmit  his  riaht  to  her. 
 
 Fourthly, 
 
 CMaimoniJcs  dc  pritoc* 
 zcnilwA• 
 
46 
 
 If  the  re  were  no  males 
 tofucceed,  then  the 
 daughters  fucceeded» 
 
 Children  continue  the 
 name  and  memory  of 
 the  fatmhe. 
 
 *Ό?  memoria. 
 
 -Efiyio.  io.OU^D 
 
 elcgansparanomafia• 
 f>3  film  a  p  fi^re 
 feptua*.  £)*μίνπν. 
 γν}βΙί*αΓ\ψΙ 
 
 obliim  efi  atsm'ia  ώ 
 
 livio. 
 
 TiavA  liberie 
 
 An  Expedition  of  the  Moral!  Law,  Comma*  s .     Lib  z. 
 
 Fourthly,  there  was  neither  fucceifion  nor  tranfmif- 
 fion,  as  thefe  who  were  uterini^  borne  of  one  mother, 
 but  not  begottenof  one  father;  they  did  neither  fuc- 
 ceed  to  their  brethren,  nor  yet  was  there  any  trant 
 million. 
 
 The  inheritance  defcended  to  the  males,  and  if  they 
 had  no  males,  then  it  came  to  the  daughters  ;  and  if  the. 
 child  was  an  Hermaphrodite,  of  whom  they  doubted 
 whether  he  was  male  or  female,  then  the  inheritance 
 fell  not  to  this  Hermaphrodite,  but  hee  was  reckoned 
 amongft  the  daughters  onely,  and  got  his  portion  a- 
 mongftthem. 
 
 The  promife  was  made  at  the  firft  to  Abraham  and  to 
 hisfeed*  byfeedheve is chiefely  meant  the  males,  and 
 therefore  the  Lord  commanded  them  to  be  circumci- 
 fed,and  to  carrie  the  badge  of  the  covenant  in  their  fleih: 
 the  inheritance  was  firft  promifed  to  the  males,  becaufe 
 the  males  kept  the  memory  of  the  family  5  Ζ  dear  is  cal• 
 led  M&s^  and  Zeeer  is  called  memoria,  therefore  Euripi. 
 des  faid  of  the  males  &*ot  >*>  ?.'*«  idiS^t  a?<nw,  column* 
 familiar  urn  fnnt  mares^mue  children  are  the  pillars  pf  the 
 family*  A  Sonne  is  called  Nin  from  Nun  filiare^  which 
 the  Seventy  tranflate  Λτ«μ*Λ*>,  fermanere^  becaufe  by 
 fonnes  the  name  is  continued:  ΑίβΙοηΐύά,ι  Sam.i8.i8. 
 I  have  nofonne  topreferve  my  name.Thc  daughters  againe 
 are  called  Najhin  aNafh,  oblitusfrnt^  to  forget,  becaufe 
 [the  name  of  the  family  is  forgotten  in  them :  hence  a• 
 mongftthe  Greekes*Ts^i*,  is  called  oblivio,  forgetful- 
 neffe,  becaufe  when  men  want  children,  their  name  is 
 forgotten. 
 
 The  Lord  commanded  inhis  Law,  Deut.i^.  y.  If  a 
 man  die  without children,and  c/W^.24.  24.  Tt*m  com- 
 monly is  tranflated  filH^  but  not  well,  for  the  daughters 
 fucceeded  like  wife  to  the  inheritance  when  there  were 
 no  fonnes,  and  therefore  it  fhould  be  rather  tranflated 
 
 Uberi 
 
 -1 
 
Ofthi  proYtfion  for  the  daughters. 
 
 47 
 
 liberty  which  comprehendeth  both  the  males  and  the 
 females,  for  the  word  Zcrang  comprehendeth  both. 
 
 The  daughters  raifed  up  feed  to  the  parents  as  well  as 
 the  males  did,  Ruthq.  u.  for  the  woman  built  up  the 
 houfe. 
 
 When  the  daughters  married  within  their  owne  tribe 
 they  continued  their  fathers  name  ,  but  this  is  under- 
 ftood  onely  of  the  daughters  who  were  hcretrixes  in  If 
 racl^  and  had  no  brethren  5  they  were  bound  to  marry 
 within  their  owne  familie  and  tribe,  Num.  τ>6.  8.  but 
 the  males  might  marry  in  any  tribe3  becaufe  the  inheri- 
 tance followed  them,  as  David  married  CMichol  Sauls 
 daughter  of  the  tribe  of  Benjamin^  and  Jhinoam  the  lez- 
 reelttcjfe^  of  the  tribe  of '  JJfachar,  2  Sam*%*  So  the  fe- 
 males might  marry  with  any  tribe  when  they  were  not 
 heretrixes.  So  Saul  gave  his  daughter  to  Hadriel the  E- 
 phramite,  and  his  fecond  daughter  to  David  who  was  of 
 !  the  tribe  oiludah ;  and  then  to  Phalti  who  was  of  the 
 I  tribe  of  Ben\dmin  5  and  Caleb  offered  his  daughter  to  any 
 ithat  would  fmite  Kiriath-Sevher^  and  the  reft  of  the 
 tribes  fwore  that  they  woula  not  give  their  daughters 
 1  to  the  tribe  of  Benjamin^  which  fheweth  that  it  was  ufu- 
 all  to  the  tribes  to  marry  together. . 
 
 Thofewho  were  not  hcretrixes  might  marry  in  any 
 tribe,  therefore  the  vulgar  tranflation  tranihteth  it  not 
 well•  Num.  36.  Every  man  fhall  marry  a  wife  in  his 
 owne  tribe  and  family,  fork  is  not  fo  in  the  originall, 
 butthis  wayes,  every  one  ofthe  tribes  of  the  children 
 of  Ifrael  ihall  kcepehimfelfe  to  his  owne  inheritance, 
 and  whereas  the  Lord  faith,  Vcrfe  p.  Neither  frail  the 
 inheritance  remove  from  one  tribe  t 0  another  3  the  vulgar 
 tranflation  trar.flateth  it  badly,  ne  mifceantur  tribm^  as 
 though  the  Lord  commanded  that  one  tribe  fliould  not 
 marry  with  another,which  the  Lord  never  forbad,  un- 
 lefTe  by  the  marriage  there  had  followed  a  confufion  of 
 
 the 
 
 The  (iau filters  raifed 
 up  feed  to  their  fathers. 
 
 What  daughters  raifed 
 up  feed. 
 
 The  heretrixes  were  to 
 marry  in  their  owne 
 tribes. 
 
 The  men  might  maj 
 t'ic  in  any  tribe. 
 
 Wcmcn  that  were  not 
 hereu-ixes  mighemar- 
 lie  in  any  trior. 
 
I 
 
 48  Jn  Expofition  of  the  Morall  La%>.Comm4.$.      Lib.zJ 
 
 $*Φ\ 
 
 jiftfw. 
 
 What  was  meant  by 
 the  inheritance. 
 
 What  lands  or  houfes 
 might  not  be  fold. 
 
 'OhpUA 
 
 \  the  inheritances  s  the  heretrixe  was  ever  ftill  bound  to 
 1  marry  within  her  owne  tribe,  and  herfonnewas  to  fuc.  I 
 ceed  to  his  grandfathers  inheritance. 
 
 How  were  the  tribes  kept  diftinguifhed,  feeing  that 
 they  poifeiTed  lands  in  other  tribes  *  lojh.%%.  33.  And 
 Ε  leader  the  fonne  oftAaron  di  ed^  and  they  buried  him  ina 
 hiU  that  pertained  to  Phinehas  his  fonne  jvhich  was  given, 
 him  in  mount  Ephr  aim.  The  Priefts  had  nopoifeffion  in 
 lfraely  how  had  Phinehas  this  hill  then  ?  they  fay,  that 
 he  had  it  by  his  mother  who  was  the  heretrix5  and  it  fell 
 to  her  fonne  $  although  he  might  have  no  inheritance  by 
 his  father,  yet  he  might  have  by  his  mother .  and  they 
 fay  that  the  families  were  ftill  diftinguiihed  in  lfraely  al- 
 though they  dwelt  kv  feverall  tribes,  and  they  knew 
 euyyveicLvfuam,  although  they  were  of  another  tribe,  and 
 this  kept  the  tribes  diflinguiihed . 
 
 But  feeing  the  Lord,  Num.$6,9.  forbiddeth  that  the 
 inheritance  ihould  remove  from  one  tribe  to  another, 
 we  muft  not  reft  upon  that  anfwer,  feeing  theheretrix 
 was  bound  to  marry  ftill  in  her  owne  tribe  5  when  the 
 Lord  fpeaketh  of  the  inheritance,  he  meaneth  of  arable 
 lands  or  vineyards  which  might  not  be  fold,  Levit.  25  J 
 2  5.  The  land  frail  not  be  fold  for  evcr^  for  the  land  is  mine, 
 butahoufeora  garden  within  a  walled  citie  might  be 
 fold,  Levit.  25•  30.  for  that  was  not  a  part  of  the  inheri- 
 tance in  Ifracl.  When  Vhineha*  got  this  hill,  it  is  meant 
 onelyofhis  habitation,  and  buriall  place  in  his  garden  $ 
 he  had  not  an  inheritance  of  the  land :  So  Hebron  was  a 
 cittie  of  the  Levites,but  Caleb  had  the  fields  thereof/^. 
 21.11,12*  x^ind  they  gave  themthe  citie  of  K^rbah^  the  fa* 
 ther  of  Anak  (whichcitieis  Hebron}  in  the  hill  count rty  of 
 ludahy    with   the  fnburbs  round  about  it  ;  but  the  fields 
 \  of  the  cittie  y  and the  villages  thereof they  gave  to  Caleb  the 
 \  fonne  of  [c^hunneth  for  his'poffefiiov. 
 
 Eutitmaybefaid  that Scgub  who  was  of  thetribeof 
 !  ^^         '  UManaflib 
 
OfproYifion  for  the  daughters, 
 
 49 
 
 \jManaffeth  had  three  andtwentie  cities  in  the  land  of 
 GiUddx  chr.i.  22.  Thereforeaman  in  one  tribe  might 
 poiTefle  land  in  another  tribe. 
 
 There  was  no  confufion  of  the  tribes  here,  for  the 
 onchalfe  of  the  tribe  οι  Manaflctby  lay  intheweftfide 
 of  Jordan,  of  which  was  Scgub-,  and  another  part  lay  on 
 the  eaft  fide  where  Gilcad  was,  which  was  in  the  other 
 halfe  tribe  of  UMaaaffct/j. 
 
 Againekmaybeanfwered,  although  they  had  becne 
 
 diftinil  tribes  5  yet  thofc  cities  belonged  not  properly 
 
 |  to  the  halfe  tribe  of  CManajfetb .  but  they  were  taken 
 
 1  from  the  Gcfluiritcs  in  Syria,  and  were  not  within  the 
 
 bounds  of  Canaan, and  foany  tribe  might  have  poifeiTed 
 
 them,  as  well  as  they  of  C\tanajfetb. 
 
 But  if  the  tribes  might  marry  together,  then  it  might 
 feeme  that  they  fliould  havebcene  foone  confounded  5 
 and  we  fliould  not  know  of  what  tribe  Chrift  came. 
 
 When  the  males  married  to  any  other  tribe,  the  wo- 
 men were  reckoned  frill  to  be  of  the  tribe  in  which  their 
 husbands  were  of,  and  ifthe  women  were  heretrixes, 
 they  behoved  to  marrie  ftill  within  their  owne 
 tribes. 
 
 If  the  woman  might  marry  in  another  tribe,  what  if 
 her  brother  died  without  children,  then  the  inheritance 
 fliould  have  befallen  to  her  husband,  and  their  children, 
 and  fo  the  inheritances  fliould  have  beene  confounded. 
 
 If  a  woman  was  once  married  in  another  tribe,  and 
 then  her  brother  had  died  without  children,  the  inhe- 
 ritance came  not  to  her,  but  to  the  next  in  the  kindred, 
 as  to  the  Vncles,  and  to  their  children,&c. 
 
 The  heretrixe  might  marry  none  but  in  her  owne  fa- 
 
 milie,  for  then  the  inheritances  might  have  beene  con- 
 
 founded,   her  fonne  being  heire  to  his  fathers  inheri- 
 
 .  tance  and  to  his  grandfathers  alfo  by  his  mother;  and  by 
 
 I  this  we  may  underftand  why  CMary  being  the  heretrixe 
 
 Atifrp,  1. 
 How  scgug  had  cities 
 in  AUnaJJctb. 
 
 Anfi*t%\ 
 
 Ofy&. 
 
 Anfvr% 
 The  women  were  rec- 
 koned to  be  oi  the 
 tribe  in   vvnich  their 
 husbands  were. 
 
 ofya 
 
 ?"he  inheritance  came 
 
 not  to  the  woman  that 
 
 was  married  to  anorher 
 
 tribe. 
 
 Why  the  heretrix  was 
 
 to  nurry  inner  owne 
 
 tribe. 
 
c  ο  An  Expofition  of  the  Morall  Law*  Qomma.  5 .     Lib. 
 
 Conclaftonm 
 
 \  by  right,  married  Jofcfh  one  of  her  owne  famHie  and 
 kindred. 
 
 The  conclufion  of  this  is,  women  fucceeded  unto  the 
 inheritance  in  ifracl  as  well  as  the  men  did,  therefore 
 women  are  not  fecluded  from  the  kingdomc  of  God. 
 more  than  men,  Galat.$.  a  8.  There  is  neither  lew  nor 
 Greeke^  bond  nor  freez  neither  male  nor  female  ^for  the)  are 
 all  one  in  Chrift. 
 
 Itis  the  fathers  panto» 
 impofe  a  name. 
 
 jTaitfi/ bow  «  is  taken. 
 
 The  Woman  hath  ne 
 authority  to  impofe  the 
 name• 
 
 CHAP.    IX. 
 
 Of  the  impofition  of  tfo  name  to  the  child. 
 
 Commandement  V• 
 
 Gen.  ^5.18.  She  called  his  name  Benoni^  but  his  father  cal- 
 led him  Benjamin. 
 
 Τ  He  duties  which  are  common  to  botbthe  parents 
 towards  their  children,  are  handled  already,  to  im» 
 pofe  a  name,  is  a  dutie  which  properly  belongeth  to 
 the  father,  for  theimpofition  of  a  name  fignifieth  au- 
 thority *  K^idam  Lord  over  all  the  creatures,  impofed 
 names  to  them. 
 
 To  call,  when  it  hath  no  relation  to  the  firft  impofiti- 
 on,  thenkisunderftoodof  thofewhohadnj  authority 
 to  impofe  the  name,  as  Luke  ι .  5  £.  His  friends  and  knf 
 men  called  htm  after  his  fathers  name^  Zachariah ;  here  to 
 call^  is  underftood,  they  would  have  called,  or  they  be- 
 gan to  call  him  fo.  So  Gen.  25.30.  They  called  his. name 
 Efau^  they  called  his  name  Bdome,  that  is,  they  began  to 
 call,  and  tooke  up  this  name  tocallhim  Eckm:  for  in  a 
 fpcechoFmany  where  one  is  principal!  it  is  Angular  or 
 
 piurall 
 
Of  the  impofition  of  the  name  to  the  child. 
 
 plural  1,  as  Exod.i^.  23*  he  called  it  bitter  neffe,  or  theycaL 
 leditbitterncffc,  but  it  isnotfotobe  imdcrftood  when 
 the  father  giveth  the  name  to  the  child,  that  he  or  they 
 might  call  him  fo,  but  the  father  by  his  authority  impo- 
 fed  the  name  to  him. 
 
 Λ  he  father  being  lord  over  the  children,  and  the  wo- 
 raans  head,  the  woman  hath  no  authority  to  im- 
 pofe  the  name  without  the  fathers  confent  :  there, 
 fore  although  the  name //Saw/  was  revealed  to  Hagar, 
 Gene.  16.  11.  And  ihee  is  commanded  to  call  him 
 to,  yet  in  the  fame  Chapter  it  is  faid,  that  <^f6rabam 
 called  his  name  ifmacL  So  Salomon υ  name  was  given 
 to  him  by  David  his  father,  and  when  the  Angell 
 Gabriel  hidto  Mary,  Thou  βαίί  conceive  afonne  and  call 
 his  name  lefus,  Luke  1 .21.  The  conception  was  finiihed 
 now,  and  the  name  was  told  already  to  CMary,  Luke 
 1.  1.  Yet  the  holy  Ghoil  will  have  Jofephthts  wayesto 
 give  him  the  name,  becaufc  hee  was  Chrifts  reputed  fa- 
 ther,^M.2i. 
 
 When  the  mother  gave  the  name  to  the  child,  there 
 was  fome  extraordinary  reafoninitj  the  rcafonwhy 
 Lcahgzve  the  nametoherfonne,  was,  that  iheemight 
 recompence  the  contempt  of  her  husband,  for  hee  lo- 
 ved her  not  as  Rachel,  *Andfbee  called  his  name  Reuben, 
 for  ficc  faid,  the  L  ord  hath  fcenc  mine  affliclion,  now 
 therefore  my  husband  will  love  mce,Gcn.ig.  31.  So  the 
 daughters  of  Lot  gave  namees  to  their  fonnes.  Gen. 
 
 MM7• 
 
 The  mothers  impofed  names  to  their  children,although 
 
 they  had  a  father  -,  that  collection  then  feemeth  not  to 
 hold  Ε  fa.  -  .Thou  ihalt  call  his  name  Emanuel[Vekarath'] 
 fpeaking  in  the  feminine  gender  to  the  Virgin,that  Chrift 
 as  man  had  not  a  fathcr,fome  read  it  better  vekarath,con< 
 tracle  pro  vekaraah,and  thenitxs  read,  unufquifquevoca• 
 bity  every  one  jb all 'call  him  Iefus. 
 
 Fff  f  2  Names 
 
 The  mothers  gave  not 
 the  name  hut  in  cxrra- 
 ordinary  cafes. 
 
 mutate  in  ΓΉ 
 
S2- 
 
 An  Expoftion  of  the  Mot  ail  Law.  Comma,,  5 .     Lib.  u 
 
 What  names  ihould  net! 
 be  impofed. 
 
 Names  which  t  hey  ihould  impofe  ihould  carrie  fome 
 inflation  with  them,  as  the  names  which  the  Patri- 
 arches  gave  to  their  children  \  and  fuch  were  the  names 
 which  the  fathers  gave  both  to  the  Greeke  and  Latine 
 Church,  as  Deodati,  Quod  vultDcus,  Tunotheus^Jheo- 
 philus* 
 
 Names  which  ihould  not  be  impofed  to  their  children; 
 are  firft  the  names  of  God,  Emanuel^  Jefus  ^c. 
 
 How  is  this  name  jefus  given  to  one  in  the  Church, 
 Colof.q.Ai.  feeing  it  was  Chrifts  proper  name. 
 
 This  Jefus  was  one  of  the  circumcifion,  and  amongft 
 the  lewes,  Jofua  and  Jefus  were  all  one,  and  they  contra- 
 cted thenameof  Jojhua  into  Jefus;  but  now  this  name,  is 
 appropriate  to  Chrift  under  the  Gofpel,andit  wereblaf- 
 phemie  to  give  it  to  any  but  to  Chrift :  the  name  Jafon 
 fignified  the  fame  thing  which  jefus  doth,but  it  is  not  ap- 
 propriated as/f/w  flame  is  5  thereforea  man  may  call  his 
 forme  Jafon. 
 
 Names  of  Idols  may  not  be  given  to  children,as  JJan- 
 nibal^HhanonBagnal^  Have  mercy  Baal ;  HaJdrubaL  Bal- 
 thajferjo  Μ  alchns  fxom  Moloch ;  fuch  were  thefe  names, 
 Ncbuchadnczar,  Nebuz,arradan,  from  the  Idol  Nibo^  Ε  fay 
 4^.  Nebo  tsfalne,  and  Jen  5 1 .  fuch  was  the  name  Evil- 
 Merodah  ;from  CMerodah  the  god  of  the  Babylonians, Ε  fay 
 50.  fo  Benbadadixom  the  Syrian  god  K^ddad^  which  they 
 pronounced  corruptly  for  Ehhud^  tmus. 
 
 Anfat 
 Whether  the  name le- 
 fusmay  be  given  to  a- 
 ny  now. 
 
 •"■va  fan 
 
 The  Heathen  called 
 their  kings  after  their 
 Gods. 
 
 A  father  ihouJd  not  de 
 lay  to  give  &  name  to 
 his  fonne, 
 
 ft3H  Sponfm. 
 
 Whxzippwahuxsint 
 cyabloii^y  husband. 
 
 The. father  ihould  indeavour  to  give  a  name  to  his 
 child  as  foone  as  hee  can  jit  was  a  great  commendation 
 to  Andromcus  and  junta,  that  they  were  in  Chrift  before 
 Paul, Rom  \6*η.  Soitisagreatpriviledgetothechild,  to 
 beentred  foone  into  the  covenant:  when  the  child  was 
 circumcifed  under  the  law,  he  was  called  Hhatanfponfu^ 
 becaufe  then  hee  was  married  to  the  covenant,  and 
 fo  Onkclos  paraphrafeth  the  place,  Exod.  4  .*  5 ,  jhouari 
 a  bloody 'husband to  meeihls  paraphrafe  is,  in  f anguine  cir~ 
 
 enmcifionis 
 
Of  the  duties  offerVants  to  their  Mafiers. 
 
 W 
 
 eumcifionis  dd$m  eft  nobis  J]>on fits  ^  in  the  bloud  ofciraim- 
 cifion  there  is  a  bridegrome  given  unto  me,and  he  think- 
 eth  that  it  is  not  Mofes  here  that  is  called  the  bloody  hus- 
 band, but  the  child  who  was  circumcifed :  and  therefore 
 as  fihatam  in  the  Hebrew  fignifieth/^;*//**,  bridegrome.• 
 So  Η hathan  in  the  Arabicke  tongue  fignifieth  circumci- 
 fion,  beaufe  they  were  married  to  the  covenant  when 
 they  were  circumcifed.  A nd touched b is fecte^they  inter- 
 pret touch  here,  (heehurt,  as  touch  not  my  Chrifts,jyTi/. 
 ι  ο  5.7.  that  is,  hurt  them  not ;  and  by  feete^  they  under- 
 ftand  the  part  of  the  body  that  was  circumcifed,  or  that 
 part  which  diftinguiihesthe  fexcs.To  here  th^  feet  is  elfe- 
 where  taken,as  Ef.j,  Hepjalfi  ive  the  hairc  ojbisfeetjhzt 
 is,  of  the  privy  part :  as  the  parent  rcj  nr.eth  to  fee  his  fon 
 foone  married  5  fo  Ihould  it  be  a  great  joy  to  the  parent 
 to  fee  his  fonnc  foone  entered  into  the  covenant. 
 
 Theconclufionofthis  is,  thelmpofitionof  the  name 
 argueththefirft  fovcraingty  of  the  father  over  the  child, 
 wherefore  the  father  who  refigneth  this  to  others,  de- 
 privethhimfelfeofthe  authority  which  hee  hath  over 
 his  child. 
 
 Pespropudcndii 
 
 CHAP,  X. 
 
 Of  the  duty  offerVants  to  their  mafiers. 
 Commandement  V• 
 
 Efhef.6^.  Servants  be  obedient  to  your  mafiers  according 
 to  the  flefh. 
 
 Τ  He  third  combination  irithe  familie,  is  betwixtthc 
 matters  and  t  he  fervants. 
 The  ground  offervitudeandfervilefubie&ionisfiin 
 ___ Ffff  3 the) 
 
 Concl/tfion, 
 
*- 
 
 ς/,  4n Exptfttion oftbt  MoraULaw^omma  5.     Lib.z,, 
 
 Sinne  the  ground  of 
 fervkude. 
 
 When  fervitude  began, 
 
 Someofthepoftcrity 
 of  Ham  had  a  mitigati- 
 on of  their  fcrvkude. 
 
 £uefi._ 
 
 Arifw. 
 Thomas  i>%.<p*fl.9$> 
 
 thefirftfervantwasadifbbedient  fonnc,  Nomina  domi- 
 m  &  fervi  non  nature  fedpeccati,  &  culpa  non natura  me- 
 ruit hocnomen,  the  names,of  mailer  andfcrvant  are  not 
 ofnaturcbutofiinne,  and  finne  defer ved  this  name  and 
 not  nature,  Gen.g.i^.  Cur  fed  be  Canaan,  afervanteffer- 
 vants  pall  he  be  unto  his  brethren :  he  curfed  him  thrice,  as 
 he  blefled  Sem  twice,  and  laphct  once• 
 
 This  curfe  began  in  the  dayes  of  Sem,  who  was  CMcU 
 chifcdeck  the  king  of  Salem,  when  the  Canaamtes  were 
 tributaries  to  him,  and  afterwards  they  were  fervants  to 
 the  jfraclites. 
 
 This  fervitudewas  fomewhat  mitigated  in  fome  of 
 their  poftcrityj  the  Gibeonites  were  oftheoffpring  ofc^- 
 ^4^,/^.9.2  5.27.yetthcyhadthebleiTingofGodupon 
 their  iervice,  and  hee  continued  them;  although  Saul 
 would  have  rooted  them  out,  2  Sam.  21.  So  the  Cbere- 
 t bites  were  Canaanites  $  yet  the  Lord  mitigated  their  fer• 
 vice,  for  they  became  Davids  guard,  and  fo  it  was  raiti- 
 gated  in  Vrijah  the  HittiH,  and  Ebed 'melechthcbhcke- 
 moorc,andin^r4/wthe  lebufite,  and  in  the  woman  of) 
 Canaan  ;  but  yet  the  fervitude  continued  ftill  upon  the 
 pofterity  of  the  feven  nations,  1  King. p.  it.  Salomon  did\ 
 levie  a  tribute  of  bond- fervice  upon  them  unto  this  day ,  And 
 after  the  captivity,  Nehem.11.3.  and  this  curfe  lyeth  yet 
 upon  the  pofterity,as  the  blackmoores  are  foldfor  flaves 
 unto  this  day,  and  the  Egyptians  are  vagabonds. 
 
 Whether  is  fervitude  contrarie  tothelaw  of  nature 
 or not < 
 
 A  thing  is  fafd  to  be  de  jure  nature  two  manner  of 
 wayes  $  Firft,  when  the  law  of  nature  commandeth  fueh 
 a  thing  and  forbiddeth  the  contrary.  Example,  Thou 
 {halt  love  thy  neighbour,  the  contrary,  thou  (halt  not 
 hate  him.  Secondly,  when  fuch  a  thing  was  according 
 to  nature  in  the  firft  inftitution,  but  the  contrary  is  not 
 J  forbidden.  Example,  a  man  by  nature  is  borne  naked, 
 
 nature 
 
Of  (1)2  duties  offerVAHts  to  their  Mltjhri. 
 
 nature  hath  not  given  him  cloathing,  but  Art  hath  found 
 out  this  helpe  for  him,  now  this  is  not  contrary  to  na- 
 ture, becaufe  there  is  nothing  forbid  den  in  the  firft  initi- 
 ation. The  firft  is  dejurepoftttvo  natural^  ofthe  naturall 
 pofitive  law,  and  wee  muft  do  nothing  contrary  to  that: 
 but  that  which  is  contra  jus  negativum,  wherein  naiure 
 hath  determined  nothing,  but  hath  left  that  free  to  the 
 will  of  man  5  herewemay  doeagainft  thatiaw;  becaufe 
 nature  hath  concluded  nothing  to  the  contrary. 
 
 Againe,fervitudeis  againft  the  firft  intention  of  nature; 
 butif  wee  will  confider  the  fecond  intention  of  nature, 
 becaufe  nature  hath  intervenied,it  is  according  to  the  in- 
 tention of  nature,  that  fome  Ihould  ferve,  and  fome  goe 
 frees  for  as  the  fenfitive  faculty  ihould  obey  the  reafo- 
 nable  and  ferve  itrfo  ihould  the  foole  ferve  the  wife  man, 
 rrov.11.19.  when  fuchare  borne  without  judgement, 
 they  arc  fit  to  ferve  the  wife,  although  they  aftually 
 ferue  not,  nor  cannot  be  compelled  to  ferve. 
 
 There  were  a  number  in  the  dayes  ofthe  Apoftles 
 who  thought  that  Chriftian  libertie,  and  fervitude  could 
 not  ftand  together ;  when  fervants  may  have  this  liberty 
 from  their  fervitude  by  lawfull  meanes,  they  ihould 
 feeke  it,  that  they  might  come  nearer  to  their  firft  eftate 
 again•,  when  man  was  created  a  free  creature 3  therefore 
 thofe  fervants  who  refufed  their  libertie,  when  they 
 might  have  had  it, were  boared  in  the  eare  with  a  note  of 
 infamicjbut  ofitfelfitisnotanunlawfullcalling,i  Cor  η. 
 ι  Tim.  6.  And  Paul  defireth  Philemon  that  he  receive 
 home  ag?.ine  Or.cfiwus  hisfrvautx  andthefe  werefer- 
 vants  after  the  Roman  law,  of  whom  Paul  fpeaketh, 
 which  was  the  hardeft  fort  of  fervitude  that  could  be. 
 
 Seeing  fervitude  is  a  lawfull  calling,  how  is  it  that  the 
 Lord  commanded,  Oeut.  23.15.  ihon  fialt  not  deliver 
 unto  h.s  mafier  the  fervant  that  is  efcaped  from  his 
 mafter  unto  thee',  this  might  feeme  to  loofe  the  bond,j 
 
 Ϊ5 
 
 lid  71Λ- 
 
 tunic 
 
 Γ  Pof'ivum  1 
 /  .V  ixuvum. 
 
 Servitude  both  accor- 
 ding to  the  tirft  inten- 
 ti  j;i  of  narme  and  a- 
 gainit  ir. 
 
 Chriftian  liberty  and 
 fervitude  may  ftand 
 
 1  together. 
 
 ». 
 
 Ffff  A 
 
 which' 
 
An  Expofition  of  the  Morall  Law.  Comma*  5 .     Lib.  i. 
 
 Servants  who  fled  for 
 religion  were  to  be  pro• 
 
 ceded. 
 
 Thenrildiviiionof 
 fcrvants. 
 
 Children  begotten  in 
 their  maihrs  houfe. 
 
 ΆΙΙπβοη. 
 
 Hchrsus  ξχ  tLbui; 
 quid  ? 
 
 i 
 
 Servxs  M 
 
 Jure  civiii- 
 Allnfm 
 
 Men  taken  in  the  warrc 
 accordinr  to  the 
 nations  wert  made  fer- 
 vants 
 
 which  isbetwixt  the  mafter  and  the  fervant. 
 
 The  law  meaneth  of  fuch  fervants  who  were  Gentiles, 
 and  who  for  their  religion  came  from  their  mafter  to  the 
 Church  of  Ifrael,  for  otherwife  a  fugitive  fervantwasto 
 goebacke  to  his  mafter  againe,  as  Oneftmus  to  -Phile- 
 mon• 
 
 Servants  were  either  fervants  by  birth?  or  made  fer- 
 vants §  fervants  by  birth  were  thofe,  who  were  borne  of 
 handmaids  5  if  the  father  hadbeenea  freeman,  and  the 
 mother  a  ilave  ι  then  the  children  were  flaves :  Nampar- 
 ;  ttufequitur  ventrem^  the  child  is  reputed  according  to 
 I  the  condition  of  the  mother:  but  it  is  otherwife  in  the 
 ^covenant  of  grace.  If  any  of  the  parent  s  be  hol^  then  the 
 ;  child  is  holy ,  1  Cor.j.  14.  that  is,  he  may  be  admitted  to 
 I  the  covenant ;  thofe  who  were  borne  in  the  houfe, 
 I  were  called  vern<e  domm^  hence  commeth  vcrnacnlm 
 fcrmojhz  homebred  tongue :  and  oppofite  to  thofe  were 
 rf//V/?/^m*,ft  rangers,  and  thofe  vcrn&  domus  were  called 
 ΙιηφΗ  borne  in  the  houfe  5  for  when  a  man  married  a 
 woman  and  begat  children  in  their  mailers  houfe,  the 
 children  were  not  called  their  children.but  their  matters 
 children ,  and  Z^v/dfalludeth  to  this  forme,  Pfitl.  1 1 6.1 6. 
 I  am  thefonne  of  thy  handmaid 3  that  is,  my  mother  dwelt 
 within  thy  houfe,  and  was  within  the  covenant,  and  I 
 was  borr.e  within  thy  houfe,  and  confequently  belong 
 j  tO'jhee  :  when  both  the  parents  were  Hebrewes  ancl 
 ί  free,  then  the  child  was  free  alfo,  Philip•  5. .5..  Pan! 'was 
 ί  Hebrew  ex  Hebrais^  that  is,  both  his  father  and  his  mo- 
 J  ther  were  Hebrewes,  a  η d  h  cc  was  free  1  erne. 
 
 The  fecond  fort  of  fervants  were  made  fervants,  and 
 they  were  either  lure  gentium^  or  lure  civili^  by  the  law 
 of  nations,  or  by  the  civill  law ;  lure  gentium  were  thofe 
 who  were  taken  in  warre,  and  wevefervt  belli ,and  Chrift 
 hwofj  alludeth  to  this  forme,  Lnk.  4. 18.  when  heecxpreifeth 
 the  miferable  eftate  ofiinners  carried  captivesjie  calleth 
 
 them 
 
 / 
 
Of  the  duties  offerVantsto  their  Mafiers. 
 
 57 
 
 Allafi 
 
 on* 
 
 Tbe  fccond  divihon  o\ 
 di/arneic. 
 
 ihcmitxtuLKi-ntcuffidt  captos,  run  downewitha  fpeare, 
 and  therefore  the  prince  of  the  captives  in  the  captivity 
 was  called  */;^λ»7*|>χ-ί,  the  prince  of  the  captivity,  the 
 £ omans  called  thofe  fervants  mancipia,  quia  want*  capti, 
 becaufethey  were  taken  by  force  ,  ojrvbomfoevcr  a  man  is 
 overcome,  to  bim  beisafervant^i  Pcf.2.19. 
 
 Thofe  who  were  fervants  jurecivi/t  werefuchas  fold 
 themfelvcstobcflaves,  and  the  holy  Ghoftalludeth  to 
 this  fort  of  fervants,  ^bab  fold  himfclje  tofinnci  King* 
 21.25.  Although  wc.be  fold  under finnc,  and  taken  cap- 
 tives, yet  let  us  never  fell  our.ielves  to  finne,  Rom. 
 7.14. 
 
 The  fecond  divificn  of  fervants;  theleweshadfoure 
 forts  of  fervants  in  their  houfe  ,firft,  thofe  who  had  the 
 J  greateft  charge  in  the  houfe,  as  Eleazar  in  Lsibrabdms 
 houfe,  he  is  called  Ben  mcfiek,  fltus  dfcurfm  domus,  be- 
 caufehee  ran  up  anddowne,  having  all  the  care  upon 
 him,  and  bee  is  called  Damejhck,  which  is  all  one  with 
 <Jltefiek,thc  fteward  of  the  houfe,  and  Damcfiek  was  his 
 furname,as  E/eazar  was  his  proper  name,  putting  d.Uctb 
 before  mcfiyck.  Oaletb  is  the  article  which  the  Syrians 
 ufe  to  put  for  He  demo  Brati<vo,  and  fame,  hold  that  it 
 was  hee  who  built  Damafcus  ±  fuch  a  fervant  was  Jo-  \ 
 feph  in  Potiphers  houfe,  lob  12.18.  Β ee bindetb\j^i &or~]    ΊΗΧ 
 a  girdle  upon  their  loines£  ^zor'Jm  the  Chaldee  tongue 
 fignifieth  a  girdle  or  a  puife  which  the.Kings  fteward 
 wore  in  the  Eaft,  fuch  a  fervant  was  Nehcmtab  the  Tir- 
 fiafiitc;  this  commeth  from  the  Hebrew  word  Tirofh, 
 muflum,  and  being  formed  after  the  manner  of  the 
 Chaldee  names,it  is  Αύφ.ιία\  he  was  focalled,becaufe 
 he  was  the  Kings  cupbearer,  fuch  a  one  was  Hcrodsfle- 
 waid,  Luke  8.3.  ϊτητξο^θ-ήξ^^  the  Syriacks  call  him 
 Oeconomu<^nd  the  Arabicke  tbefaurarius^hls  treafurer; 
 thefe  fervants  were  Odd  faro  coram  Domino,  toftand  be- 
 fore their  mailer,  1  King.  10.8.  Happiearetby  men^bap- 
 
 Pe     ■, 
 
 demenfltativQi  akud 
 
 SjiOS. 
 
 tSnifi  Xuftum, 
 
58 
 
 An  Expofition  of  the  Morall  Law.  Comma*  j .     Lib  z,  I 
 
 AHttfion. 
 
 *^  4         8       -      » 
 
 Miniftrantcs  a.VF® 
 
 pic  are theft  thy  fervants  which  fiand  continually  be  for 
 I /^  that  is,  which  ferve  thee;  and  the  Angel  alluding 
 |  to  this  forme  faith,  I  am  Gabriel,  that  flandin  the  pre- 
 sence of  God,  Luk.1.19.  that  is,  ready  to  ferve  him,  and  to 
 execute  his  will :  Such  fervants  were  called  Mefhartim, 
 Num.w.zi.i  Chro.6.$z.  &i King. uiy.Abifhag is  faid, 
 [Mefkarah2  minifirare  regi,  to  minifter  to  the  King  -,fuch 
 a  fervant  Chrift  fpeaketh  of,  Λ/<#.  24.4J.  whom  the 
 Lord  fetteth  over  his  houiholcL 
 
 The  fecond  fort  of  fervants  were  thofewhohad  an 
 inferiour  fort  of  fervice ;  fuch  was  Ellfba  thatpowred 
 wateruponthe  hands  oiElias his  mailer  5  andthofefer- 
 vants  were  called  Gnobhodim  properly. 
 
 The  third  fort  of  fervants  were  thofe  who  were  more 
 fervile,  1  Sam.  8. as  Cookes  and  Bakers,  andthefe  the 
 Romans  call  mcdiafiini,  quia  admedia  opera  defi  mat  iy  fer- 
 vants that  were  bufie  about  fervice,  that  was  of  the  mid- 
 dle fort. 
 
 The  fourth  fort  of  fervants  were  thofe  who  were  fet 
 to  the  bafeft  fort  of  fervice,  as  to  grind  in  the  man-mill, 
 Exod.  ι 1. 5•  Even  tothefirfi  borne  of  the  rnaidferv ants  that 
 fitteth  behind  the  milL  that  is,  the  man-mill,  (he  is  faid  to 
 fit  behind  the  mill,  becaufe  ihee  thruft  it  before  her  as 
 flie  wrought;  by  the  handmaid  here  is  meant  the  cap- 
 tive, who  was  fet  in  the  bafeft  fort  of  ihvery ;  for  they 
 made  the  ilaves  in  the  day  time  grinde  in  the  prifon;  and 
 fliut  them  up  in  the  night  in  a  pit,  and  they  clofed  the 
 doore  with  the  milftone,  and  Ε  fry  alludeth  to  this  fort 
 of  fervitude,  when  he  faith ;  Take  themilflones  andgrinde 
 meale^  up  cover  thy  lockes,  make  bare  the  legge,  uncover  the 
 thigh,  ρφ  over  the  rivers,  Efay  47.  :.  allthefe  were 
 fignes  oh-heir  fervitude  in  the  captivity•  Τ  his  fort  of  fer- 
 vitude at  the  firftamongft  the  Greekes  was  called  j>wk, 
 wwiiscalled/w/w,duft,  because  they  ferved  in  the  duft; 
 fervants  ihould  be  asdiligenth  wheir  calling  5aswreftlers 
 
 who 
 
 The  bafeft  fort  offer- 
 
 ν  vice. 
 
 Allufcn. 
 
Of  the  duties  of/erlrants  to  their  Mafters. 
 
 59 
 
 who  wreftleintheduft  j  this  word  is  appropriate  now 
 to  Church  fcrvicc. 
 
 They  had  other  fors  of  fervants  which  were  called 
 mercenary  fervants,  and  this  was  a  more  eafi  kcindeof 
 fcrvitudes  and  this  fervitude  indured  but  three  y cares, . 
 Dent.  15.18.  Hce  hath  beene  worth  a  double  hiredfervant 
 to  thee  inferring  thee  fixe  yeares,  he  is  worthy  of  double 
 wages,  becaufe  he  hath  ferved  twife  as  long  as  a  merce- 
 nary/or  a  mercenary  ferved  onely  three yeares,£yfy  itf . 
 14.  and  lob  alludeth  to  this  fort  offcrvice,  are  not  his 
 dayes  like  the  dayes  of  an  hireling,  lob  7. 1 . 
 
 The  duties  of  the  fervants  to  their  mailers  are  fubje- 
 otion,  obedience,  fidelity,  and  diligence• 
 
 Firft  fubje&ion,  to  {hew  their  fubjeftion.,  they  tooke 
 their  denomination  from  their  matters,  as  from  Herod, 
 Hcrodiani;  fo  from  C afar,  Gt far i ani  $  from  G  cr  manic  m, 
 Germaniani.  Servos  per  fenon  efiperfona,fcdres,  &  pof 
 fejsio  Domini  fui>  therefore  they  are  called  kTHua  pojfefj'io, 
 Gen.  24.35 .  My  wafer  is  become  great,  and  the  Lord  hath 
 givenhim flocks, and  her  des,  ana } fiver •,  and  gold,  and  men 
 fervants,andmatdfrvants,and  Camels,and  /nffcs^zna  the 
 Greekescall  them  i^^Wot  quia  non  habent  perfonam  in 
 jure civilt^neque habent patriam,neque  h&redem^  and  they 
 call  them  *νν*ϊ  Λ*  their  mafters  feet,  1  Sam,  2  5 . 1 7. L et  it 
 be  given  even  unto  the  young  men  that  follow  my  Lord,  in 
 the  Hebrew,  it  is  that  walke  at  my  Lords  feete. 
 
 The  fecond  duty  is  obedience,  for  obedience  they 
 fliould  have  their  eyes  alwayes  towards  their  mafters, 
 to  be  dire&ed  by  them,  as  it  were  with  a  word  or  nod  5 
 and  as  themafterteacheth  with  his  eye,  pfal.  32. 18. 
 Sort  ould  the  eyes  eft  he  handmaid  be  towards  her  mifireffe, 
 Pfal.  1 23.  2.  If  they  fet  their  eyes  towards  their  ma- 
 ilers, then  their  mafters  eye  will  be  towards  them  for 
 their  good  5  ponamfupra  te  oculnm  meum,  I  will  let  min  e 
 eyesuponthce,<j^.44.2*i.andi'e7\3?.i2> 
 
 Their 
 
 Merc  cUrfc Ot  hiic- 
 i  mi. 
 
 AUnfion. 
 
 Thi  duties  offemnti 
 to  their  mafters. 
 
 Servants  tooke  their 
 denomi action  from 
 their  miftcrs« 
 
 Servant*  cil.'cdth."r 
 rruftersfceie. 
 
 Serrinrs  are  ro  obey 
 their  mailers. 
 
— „    ■  -  "  -— *  . 
 
 6o  Jn  Expoftion  of  the  Marall  LaDo.  Comma.  5 .       Lib.2, 
 
 Themmner  of  fer- 
 vants obedience. 
 
 μ$τ&  φ'οβ*  Λ&ί  Tfopts* 
 
 f 
 
 In  what  cafes  t^e  fer- 
 vants are  frreircm 
 their  matters  iervic6 
 
 &Φ 
 
 Their  obedience  ihould  be  ready  obedience,  fuch 
 was  the  obedience  of  the  centurions  fervants,  I  fay  to 
 one  goe, and  be  goeth^andto  another  come^  and  he  commeth^ 
 Mat.S.g.  Jobs  fervants  were  not  obedient,  I  called  mj 
 fcrvant,  andbeanftvered  me  not ,  lob  19.16.  Sothofefer- 
 i  vants  whoanfweragaineto  their  matters,?'/*•,  a.  p.  Ser. 
 \  ν  us  fit  mono fyllabus  Domino.  * 
 
 The  manner  of  their  obedience  Ihould  be  with  feare 
 and  trembling:  this  feare  is  not  taken  here  for  fervile 
 feares,  fuch  as  is  inilaves,  for  it  is  the  fame  word  which 
 is  ufed,  Phil. 2. 1 2.  With  feare  and  trembling,  which  is 
 not  fervile  feare,  2  Cor.  7. 15.  Tbey  received  Titus-mth 
 feare  andtrembling :  this  was  more  than  fervile  feare. 
 
 This  obedience  of  fervants  to  their  mailers  is  limi- 
 ted ρ  they  are  but  their  maficrs  accordingtothefiejTj^Ephef 
 6.5.  And  Thomas  obferveth  well  out  of  Seneca^  that 
 Servitus  in  totumhominem  cujufcunque  generis  per  omnia 
 nondefcendit^  that  is,  their  commandements  reach  not 
 to  the  foule  of  the  bafeft  {lave  that  is,  and  therefore 
 flaves  are  called  £  <rjp&W]  bodies  ^  Revel.  18.13.  becaufe 
 their  mailers  commandements  reach  onely  t  ο  their  bo- 
 dies, and  not  to  their  foules. 
 
 The  fervants  are  free  of  their  mailers  fervice  in  thefe 
 cafes:  Firil,  when  they  are  the  Lords  prifoners  in  fick- 
 neife :  Secondly,  in  the  night  when  they  goe  to  reft;  and 
 thirdly,  on  the  Sabbath  when  they  goe  to  ferve  the 
 Lord. 
 
 Servants  obey  your  maficrs  according  to  tbeflejh;  this 
 fignifieth  the  ihort  continuance  of  their  fubje&ion,  for 
 all  bonds  according  to  the  fleih,  ceafe  in  the  life  to 
 come ,  as  the  bond  betwixt  theman  and  the  wife,  fo  be- 
 twixt the  mailer  and  the  fervant,  for  then  they  ihall  be 
 like  the  Angels  of  God. 
 
 Seeing  the  fervants  are  called  their  mafias  money: 
 Exod.  21.  :i.  and  they  are  reckoned  inter  mobilia,  a- 
 
 mong 
 
Of  the  duties  offers  ants  to  their  Maflers. 
 
 mong  the  mailers  moveable  goods.  Gen.  24.3  5.  Whe- 
 ther might  a  fervant  in  lfrael  fuehis  mailer  at  the  law 
 for  any  wrong  done  unto  him  t 
 
 According  to  the  pofitive  law  of  the  Iewcs  hee 
 might  not  fuehis  mailer,  but  themorall  lawalloweth 
 that  he  ihould  plead  with  his  mailer  if  hee  had  done  him 
 wrong,  lob  31.1 5,14.  if  ididdeffife  thecaufe  of  mj  nun- 
 fervant  or  my  maid  fervant^  when  they  contended  with  ?ncy 
 phat  (hall I  doe  then  when  Codnfetb  rip?  and  when  hee  νϊ- 
 fiteth,  what  β)αίί  f  an  fiver  him  ?  did/.ot  hee  who  ?nadcme 
 in  the  mothers  wombe  make  him  i  There  are  two  rea- 
 fons  here  why  lob  will  not  decline  to  be  tried  by  his 
 fervant,  becaufe  they  are  alike  in  creation,  and  (hall  be 
 prefentcd  alike  before  Gods  judgement  feat  $  and  there- 
 fore  it  is  good  reafon  that  we  be  both  tried  in  the  judi- 
 catories of  men,  and  it  is  moil  equitable  that  my  fervant 
 have  place  to  plead  againfl  me ,  God  himfelfe  refufed 
 [lotto  be  tried  with  his  fervants,  2^749.  1.  Let  us  come 
 necre  together  to  judgement.  So  I  cr.  2•  9•  Gods  power  is 
 anabfolute  power,  and  it  reachcth  as  farre  as  his  will 
 doth.  Secondly,  God  cannot  bcangry  with  his  fcrvants, 
 nor  puniih  them  above  their  deferts,  and  if  he  would  doe 
 !b,  what  Iudge  hath  hee  above  him  to  call  him  to  ac- 
 :ount  ?  for  if  an  cquall  had  not  power  over  his  equall, 
 nuchleiTe  over  his  fuperiour*  and  his  fuperiour  in  the 
 lighefl  degree;  and  yet  the  Lord  will  fubmit  himfelfe 
 ο  be  tried ,  pleading  with  bafe  men,  that  he  may  be  juili- 
 iedinhis  fpeeches,  when  he  is  judged,  Pfalm.ji.  a. 
 IVhat  is  bafe  man  then  whofe  breath  is  in  his  noflrils, 
 hat  he  ihould  refufe  this  judicatory  < 
 
 Thethird  duty  of  fervants to  their  mailers,  is  ndeli- 
 ie,  miat.z/L.q.  •  Who  is  a  fit  h  full  and  a  wife  fervant  ? 
 Such  a  fervant  was  facob  to  Laban^  who  by  all  meanes 
 Ought  his  mailers  profit ;  K^irnah  in  the  originall  is  cal- 
 led a  handmaid,  and  omen  is  called  a  nurfe,  which  both 
 
 come 
 
 \A»fiK 
 
 Whether  the  fciYant 
 mny  plcidwith  hu 
 matter, 
 
 Thereafon  why  fcr- 
 vants may  plead  with 
 their  maiUrs. 
 God  iubmitteth  him- 
 felfe as  it  were  to  be 
 tried  in  judgement. 
 
 Fidelity  of  fcrvants  to 
 their  mailer* 
 
 fidelm  efe. 
 
ft 
 
 Procopiui, 
 
 The  manners  how  the 
 Canaanites  pleaded  for 
 their  liberty. 
 
 Diligence  is  required 
 inafervaat. 
 
 Stare  pro  fervid* 
 
 An  Expofttion  of  the  Morall  Law.  Comma•  u     Lib  2,. 
 
 come  from  ama#9  fidelem  ejfe^  to  be  faithfull,  becaufe  the 
 
 handmaid  fhouid  be  as  faithfull  to  her  miftreffe,  as  the 
 
 nurfe  ihould  be  in  keeping  of  the  child  committed  t 
 
 jher. 
 
 The  fervant  Iaboureth  not  for  himfelfe  but  for  hi 
 mafter,  the  talents  were  put  out  by  the  fervants  for  the 
 mailers  gaine,  cJW^.25. 17.  The  Iewes  fay  that  the 
 vvasa  queftion  betwixt  themand  the  Canaaaites  whic 
 dwelt  in  Africk (for when  lojh ua  killed  the  Canaanites^ 
 number  ofthem  fled  to  ifnck>  astheinfcriptionat-W^ 
 r/te/w'd  teftifieth :  NosfumusCanan&i  qui  fugimus  a  facte 
 lcfl)u&  fradatoris)  we  are  Canaamtes  who  did  flie  from 
 the  pre  fence  oilofhtia  the  robber,  they  camebefore  κΛ- 
 lexandcr  the  great  to  claime  their  pofleflion  in  Canaan  a- 
 gaine,  andj  they  faid,  that  the  land  oiCanaan  too'e  the 
 name  of  their  father  Canaan,  Num.  34.1.  And  Gabboatb  a 
 lew  asked  them,  what  fort  of  arguments  they  would  ufe 
 in  this  their  pleading  <  they  faid  they  would  ufe  argu- 
 ments taken  out  okhe  Law :  well  faid  the  lew,  it  is  writ- 
 ten, Gcn.9. 25.  curfedis  Canaan^  afervant  of  fervants  fh  all 
 htbetohis  brethren.  W  hatfoever  the  fervant  acquireth,  it 
 belongeth  to  the  mafter,  but  ye  are  our  fervants,  there- 
 fore whatfoever  ye  hive,  doth  juftly  belong  unto  us ;  ye 
 fee  how  ye  are  juftly  fecluded  from  Canaan,  and  have  no 
 right  to  it. 
 
 The  fourth  dntie  of  fervants  is  diligence,  P>w.  27. 1 8. 
 He  who  kcepeth  the  fig-tree  eateth  the  fruit  thereof  fo  het 
 that  wait cth  upon  his  matter  frail  be  honoured:  Servants 
 were  faid  to  ftand  before  their mifter,  icrem.ii.  20. 
 1  King.  17. τ .  iKing.^.i6.Beatifcrvi  qwflantcoramtc: 
 Davidalludezhtothis^Pfal  ι^.ι.  Bleffcye  the  iordallye 
 fervants  oft  he  Lord  which  by  night  fl and  in  the  ho  ife  of  the 
 Lord.  And  155.2.  Tee  thatfiandin  the  hottfe  of  the  Lord. 
 Such  a  fervant  was  Elcazer,  who  was  BcnMc{hek,  filius 
 difcurfus,  in  Abrahams  houfe.  So  Luc  17.7.  Which  of  you 
 ^  having 
 
Of  the  Maflers  duties  to  their  Jery ants. 
 
 htvit.ga  fcrvant  who  having ferved all  the  day,  doth  net 
 ,  girdhimfelfeat  nightie. 
 
 Apfclles  painted  a  fcrvant  with  his  hands  full  of  tooles, 
 to  fignifie  that  hec  ihould  be  diligent  in  his  workc ;  with 
 broad  fhoulders,  to  bcarc  many  wrongs  ;  with  Hinds 
 fect,torunnefpeedilyat  his  mailers  command;  with  a 
 ieane  belly,  that  hec  fhould  be  content  of  a  fparc  diet  3 
 withtheearesof  an  AiTe,  and  his  mouth  flout  with  two 
 lcyes,to  fignifie  that  hee  ihould  be  fwift  toheare,  and 
 fiowtofpeake. 
 
 CHAP,   XI. 
 
 Of  the  mafters  duties  to  their  ferV  ants. 
 Commandement  V# 
 Β p ht f 6.9  •  Andje  masters  doe  the  fame  things  to  them. 
 
 Τ  He  mafters  duties  to  fervants  arc,  firft,to  command 
 them  5  fecondly,  toinftruft  them  ;  thirdtys  to  feed 
 tbem  j  fourthly,  to  corre&  them;  andlaftly,  to  reward 
 them. 
 
 Firft,  to  command  them ;  their  commandements  muft 
 hzfu^pofrbtlia^nuproforttonaliA,  they  ihould  be  holy, 
 things  poifible,  and  things  that  are  ptoportionable  to 
 their  ftrength,they  ihould  be  pia$  when  .^«/comman- 
 ded D<tf£to  run  upon  the  Pricftsand  kill  them,  iSam.xi. 
 1 8.  this  was  a  wicked  commandement• 
 
 Secondly. they  ihould  be ^7^/7/4  ;Gr;7. 2  4. 8.  <_^W 
 if  the  woman  will  not  follow  thcey  then  thou  β  alt  be  clear  e  <tf 
 this  mtne  oath*  w 
 
 Thirdly,  they  ihould  be  proportional/a,  Levit.i  ς. 43 . 
 Thou/halt  not  rule  ever  him  with  rigour.  So  Bphcf.  6.9. 
 Firft  the  Egyptians  caufed  the  ifraelites  to  gather  the 
 ft  raw  i  Secondly,  to  make  the  bncke ;  and  thirdly,  they 
 
 caufed 
 
 *? 
 
 a  fcrvant. 
 
 >ta. 
 
 ^l•  tomtits 
 naltA. 
 
64  Λη  Expofition  oftht  Morall  Lay>.Comma.$.      Lib.*M 
 
 ν  r    5 
 
 VB2  . 
 
 ro-uyn  ilia 
 
 τ    «   *.  -  *  - 
 
 mmm  e;«4  tranficrant 
 
 perolias. 
 
 Mailers  ought  to  in- 
 ftruft  th^tr  fervants. 
 
 Ή  3Π  Uttchifmus. 
 
 The  matters  du'y  to 
 his  fervaru  is  to  feed 
 him. 
 
 Allupon. 
 
 The  Heathen  ufed 
 their  fervants  hardly. 
 
 caufedthemto  make  the  pots,  P/i/w.81.5.  Feeeruntma- 
 nmtranfire  ptrollxs^  and  yet  they  &\d,perfic!tc  opera  m 
 diefuo^  that  is,  they  would  have  the  whole  dayes  taske 
 of  them.  So  Exod.  1.15.  Fecerunt  Ifraelfervire  in  duri- 
 tie^  they  made  ifrael  toferve  with  rigour^  they  have  a  pro- 
 verbeintheTtf/ttW,  )uxtaroburcameli  dantfupcr  ipfum 
 onera^  that  is,  they  ihould  lay  no  more  upon  him  than  hec 
 is  abletobeare  :  this  dfy^ia  eft  violent  a  fervitus,  cruell 
 bondage,Jtf<tf.5e4t.and  this  hard  fervice  is  called  an  iron, 
 femace^  Deut.^.io. 
 
 The  fecond  duty  of  the  mafter  to  the  fervants  is  to  in- 
 ftruft  them  ι  ^yibraham  brought  forth  [_Bhanivhan~]  h  s 
 catechized  fervants.  So  Iofh.iq.  I  and  my  houfe  β) all 
 fervethe  Lord,  andfo  Ezekias  inftru&ed  his  fervants  to 
 write  out  a  pai  t  of  Salomons  Ρ  roverbs,  Pro.  *  5 . 1 .  Ser 
 va nts  ihould  adorn c  the  doctrine  of  lefus  Chr/β,  Tit. 2 . 1 9 
 which  they  cannot  doe  unleife  they  be  taught. 
 
 The  third  duty  of  the  mafter  to  the  fervants  is  to  feed 
 thQm^rhdHpalt  not  muzzle  the  mouth  of  the  oxe  that  trca- 
 deth  out  the  come, \Cor.%.<).  The  oxewhenhewastrea< 
 ding  out  the  corne  might  eate  as  much  as  hee  plea- 
 fed,  and  the  Prophet  alludeth  Hof  10. 11.  Ephraim  de- 
 lighted in  threihing,  but  not  in  plowing,  that  is,  in  the 
 commoditie  of  Religion,  but  not  in  the  paines  to  reape 
 up  his  hearts  andtheHebrewes  have  a  proverbe,  Bos 
 debet  edereex  triturafua,  the  oxe  fhould  eate  of  his  owne 
 threihing:  the  heathen  put  an  Engine  about  their  fervants 
 necke,  which  they  called  ^.^/^T^and  it  reached  downe 
 totheir  hands,  that  they  might  not  fo  much  aslickeof 
 the  meale  when  they  were  fitting  it  5  here  the  fervants  a- 
 mongft  the  heathen,  were  in  aworfe  cafe  than  the  oxen 
 among  the  Iewcs,  lob  29. 1 1.  They  made  their  fervants 
 to  die  for  third  when  they  were  treading  out  thevine- 
 1 k  preiTes :  thevertuous  woman  rifeth  while  it  is  nighty  and 
 ^giveth  medt  to  her  husband^  and  a  portion  to  her  handmaids, 
 
Of  the  duties  of 'Mafiers  to  their  Servants. 
 
 <5s 
 
 Pro. ji.  15. Sec  <S\t/<7/#<w cxample,2  Chr. 2. io«and  1  Kin. 
 5.  There  arc  many  niggard  mailers  now,  that  will  allow 
 no  more  to  their  fervants  then  Ahab  did  to  Mica]  ah  when 
 he  was  his  prifoncr,  1  King  ϊ•>•  Cibato  cum  exiguo  plane 
 cr  aqua  pre ffurx 3  that  is  j  with  a  little  water  which  ufed  to 
 be  given  to  prifoners  5  and  in  effed:,  they  fed  them  with 
 tearcs^Pfal.SC).  That  portion  which  the  matters  in 
 old  times  gave  to  their  fervants  was  called  Lehhem  hhuk^ 
 pants  dimenfi,  and  <τ/7%«'τρ#<»  the  meafure  which  was  mea- 
 furcdout  to  fervants  in  corne,  this  the  heathen  called 
 
 "  As  matters  ftiould  not  pinch  their  fervants,  fo  they 
 mutt  not  daintily  bring  them  up,  Bee  that  daintily  brwg- 
 cth  tip  his  fervant  from  a  child,  jh all 'have  him  [_  ijhjebma- 
 non"]become  his fonne at  the  lafi,  and  the  Hebrcwesgive 
 an  example  of  this  in  leroboam>  who  being  fo  much  made 
 of,  affeded  the  kingdome  afterward. 
 
 The  fourth  duty  istocorre<3:them,and  to  cover  their 
 lefle  offences  ^mgnar  and  *r5fc,  is  both  a  child  and  a  fer- 
 vant :  why  are  fervants  called  children  in  the  Scripture  ? 
 but  to  teach  matters  to  corre&  them  gently. 
 
 They  ufed  fundry  forts  of  corrections,  firft  ύχ*?ΐς*** 
 to  buffet  j  then ί*Βΐξ&η  to  beate  with  aihoeorpantofle; 
 then  <£ι*κικυ.ΐς  >**&,  barba  vcliicatio^  the  pulling  of  the 
 beard,  Ε  fay  50.*.  I  give  my  backe  to  the  fmiters^  and  my 
 chcckc  \_lemoritim~\  to  them  that  plucked  off  the  haire. Vor 
 great  offences  the  matter  might  whip  hislervant  adtumo- 
 Ycrn^ad  livorcm^  adfwguinem  The  blewnejfe  of  the  wound 
 chafetb  away  evill,  Prov.io.^o.  but  he fliould  whip  him 
 fo  that  hee  leave  not  a  fcarre  or  marke  behind  him,  the 
 Greckescalledthefe  « '.-h*<  thaus^fervi  fiigmattci, whoie 
 backes  were  marked  like  the  moore-hen ;  and  they  were 
 fo  called  ah  ^dg/tf£,aQuaile,  this  belongeth  onely  to  the 
 magift rate  to  marke  and  ftigmatize  them. 
 
 Although  the  Lord  grant  great  liberty  to  matters 
 
 VnStZ3»D^tti 
 
 ΡΠ  CDn^?  Van*. 
 
 ditncnfio. 
 
 Χπομίτρίοψ  Dimcn- 
 fwn>ide/tquatcriii 
 modijfrume'/ttiquot 
 fir vs  accipitbant  in 
 menjem• 
 
 Pythagoras  faid,  Noli 
 infidere  ibxnici3xh. a  is, 
 have  not  a  care  vvhac 
 yc  (hall  eate  die  mor- 
 row. 
 
 ^Filim. 
 
 ΰ 
 
 VkKfPm. 
 
 κ»λΛφΊζΗ9  Colapbum 
 iacutere. 
 
 £<?.<&  ι  ζην  α  'ξ&<τ?ίς  ff  A- 
 πι£<&-  Crepida,  to  teat 
 with  afljOoc  orpantojk 
 &  non  a  */>a.£/•©-,  viryL 
 to  beat  with  a  rod. 
 
 •     s         * 
 
 cDcpUantibM>(ilXm\'Q 
 
 Deptiavit, 
 
 Mailers  ihculd  no:  cor 
 
 re <ft  their  fervants  ri 
 ror.ity. 
 
 ec« 
 
66  An  Exptfttion  of  the  Morall  Lau?*£omm<z  5.     Lib.i< 
 
 Mailers  hate  no  power 
 over  the  lite  9/  cbeir 
 fcrvanti. 
 
 Μ  afters  Cmuli  rev; aid 
 their  icryaius,  . 
 
 Honoranch  honorarium 
 ei  dabUsvel  torquem  &u- 
 reu  coll  ο  ejus  impone  ndo 
 
 overtheirfervantsin  correding  them,  yet  they  have  no 
 power  aver  the  life  of  their  fervants,  and  therefore  the 
 matter  is  not  excufedi*^.  21.2  c.  If  hee  had  ftrucke 
 his  fervant  with  a  weapon  purpofing  to  kill  him,  and  he 
 kill  him .  He  is  excufed  onely  if  he  beate  him  with  a  rod, 
 having  an  intention  onely  to  chaftife  him,  and  in  the 
 meane  time  hee  dye :  it  is  not  to  be  prefumed  that  he  did 
 thisofpurpoic  to  kill  his  fervant  5  but  if  he  had  beaten 
 him  with  fuch  violence  that  he  had  prefencly  died  under 
 his  hand,  then  hee  was  holden  as  themurthererofhim; 
 and  whereas  it  is  iudyExod.2\.i\.  Heis  bis  money  ^  this 
 freeth  him  neither  in  the  court  of  confeience,  nor  before 
 men,  as  if  he  had  power  to  kilt  hisfervant:  neither  was 
 he  freed,  but  info  farre  as  it  was  prefumed  that  he  would 
 not  have  killed  him  when  he  bought  him,  but  onely  to 
 chafticehim. 
 
 The  laft  duties  of  mafters  to  the  fervants,  is  to  reward 
 them,  Exed.n.  13.  i^4$  he  came  in  with  his  body^  fo  hee. 
 fh  all  goe  out  with  his  body.  Hee  fb  all  goe  out  with  his  body^ 
 that  is,  he  (hall  goe  out  alone  5  and  it  is  oppofi  te  to  that, 
 he  (hall  goe  out  with  his  wife,  that  is,  if  hee  had  beene 
 married  before  they  (hall  both  goe  out  free. 
 
 And  Oeut.  1 5.  1 3.  Thou  βαίί  not  fen  α I  him  away  empty  ± 
 but  thou  fly  alt  reward  him  liberally.  In  theoriginallit  is 
 [hdgnancktagnaniklo~]  thou  (halt  honourably  fend  him 
 away,  or  thou  fhalt  putachaine  about  his  neckewhen 
 thou  fendeft  him  away.  When  mafters  reward  their 
 fervants,andfervantsdoe  their  dutie  faithfully,  this  is, 
 called  ϊνμφν,Ηϊ,  cuat.  20.  2.  he  agreed  with  them  for  a 
 pennie,  ή^ώ/ώί^  when  the  fervant  ferveth  faithfully, 
 and  the  mailer  rewardeth  him  not  liberally,  this  ma- 
 ketha  jarre  in  rauficke,  Efay16.14.But  now  the  lord  hath 
 fpokenfayingjvithin  three  yearcs^  as  the  year es  of  a  hirelingy 
 and  the  glory  of  Μ  oab  ft  all  be  contemned,  with  aUthat  great 
 multitude 3  and  the  remnant  frail  be  very  fmall  and  feeble. 
 
 Here 
 
Of  the  duties  of Mafiers  to  t'vir  Servants. 
 
 Here  is  an  allufion  to  the  manner  h  ovv  the  Icwcs  payed 
 the  wages  of  their  mercenary  fervants,  annus  mercenary, 
 was  the  yearc  when  he  had  corapleat  his  full  time,  and 
 ferved  neither  more  nor  leiTe,  then  he  got  his  full  wages 
 and  nothing  was  diminifhed,  nor  the  payment  was  de- 
 layed 3  fo  Moabs  cup  is  full,  and4thereforc  the  Lord  will 
 not  defcrre  his  puniihmenr,but  puniGi  him  prefently , 
 
 Now,  that  maflers  may  performe  thisduty  the  better 
 to  their  fervants,Iet  them  remember  rhat  of  lob  ι^λ  ..He 
 who  createdmecrcatcdbiminthewombe.  When  Johnkll 
 downe  before  the  angell  to  worfhip  him,  the  angel  faid, 
 D  oe  it  not,  for  I  am  thy  fellow  fervant,  Revel.i? .  io.much 
 more  may  mailers  fay  to  their  fervants,  I  am  thy  fellow 
 fervant:  by  nature  and  birth  they  are  equall  with  them, 
 Homines  contubernales,  humiles  amici,  &  confervi,  &  ha- 
 bentcutem  communcm,  licet  non  ν  est  em :  They  live  under 
 one  roofe,  they  are  friends  of  a  lower  condition,  they  are 
 covered  with  the  fame  skinne,  and  they  differ  onely  in 
 apparelljand  as  they  differ  not  in  creation,  fo  neither  in 
 redemption,  Gal.j.zS.There is  neither  lew  nor  Greek^bond 
 I  nor  free, neither  male  nor  ft  male, for  thev  are  all  one  in  Chrifl: 
 |  the  fervant  paid  the  halfe  ficle  as  well  as  the  mafter. 
 And  let  them  remember  that  they  fhall  be  equall  with 
 them  indeath5  lob  3,19.  The  [mail  and 'the  great  are  there •, 
 and  the  fervant  is  free  from  his  mafter. 
 
 Theconclufion  of  this  is,  if  matters  looke  up  to  their  j 
 great  mailer  the  Lord,  they  will  doe  their  dutie  to  their  I 
 fervants  under  them ;  a  man  hath  a  fourefold  obligation;  I  SJW* 
 firft  to  God,fuprafe  ;  then  to  himfelfc,  infe  •>  then  to  his  luxta 
 equals,  jnxtafe  ;  and  then  to  his  inferiours,  infra  fe  $  if  \  infra. 
 they  looke  vp  to  him  that  is  above  them,  it  will  teach 
 them  their  duty  to  thofe  who  are  under  them. 
 
 Ggggi  CHAP. 
 
 67 
 
 Arn'.i  meiccnar  1  \u\i. 
 
 A II h  Cio  n. 
 
 Motives  to  moovc  mi" 
 ft  crs  to  performe  dutic 
 to  their  lervants. 
 
 Conclufion, 
 
 >st. 
 
 ~t 
 
<S  8  An  Exjpfition  of  the  Morall  Law.  Comma.  5 .     Lib,  t } 
 
 Kings  are  to  have  th.dr 
 due  JftyJc5* 
 
 L 
 
 CHAP-  XII. 
 
 Of  the  duties  of  the  ftihjetts  to  their  t\jng, 
 
 Commanclement  V. 
 
 Rom.  13•  2.  Whofoever  refifictb  the  power,  rcfiflcth  the 
 ordinance  of  God» 
 
 WE  have  fpoken  of  ths  combination  in  the  rami- 
 ly5  now  we  come  to  the  combination  in  the  po- 
 lity, betwixt  fubjefts  and  their  Prince• 
 
 As  children  are  bound  to  honour  their  parents  in  the 
 family^  foarefubjeds  to  honour  their  King  in  their  po- 
 litie.  The  duties  of  fubjefts  to  their  Prince  are  firft,  to 
 honour  him$  fecondly,  to  befubjed  unto  him^and  third• 
 ly,  to  be  obedient  unto  him. 
 
 Firft,  to  honour  him,  and  to  have  an  inward  refpe& 
 unto  him  5  for  his  callings  fake  $  not  onely  for  his  gifts  of 
 bodie  orminde,  butbecaufeheis  Gods  lieutenant  and 
 deputy  upon  the  earth  here:  Chrift  faid,  That  hee  who 
 recciveth  a  Prophet  in  the  name  of  a  Prophet 5  β  all  not  mat 
 bis  reward^  Utfat.io.qi.  that  is5  ifwerefpe&himashee 
 is  a  prophet  onely 5  and  for  no  other  refpe& :  fo  the.  iub- 
 jedts  when  they  honour  their  King,onely  becaufe  he  is 
 their  king,  and  fornobyrefpeft,  then  they  honour  him 
 rightly. 
 
 From  this  inward  reverence  and  eftimation  they  are 
 bound  to  give  him  his  due  ftiles  and  titles  5  they  are  cal- 
 led the  breath  of  our  no  flrils^Lam. 4.11. So  the  (hields  of  the 
 earthy  Vfalm.  47.  9.  And  lapidesfanfluarij \LamenU  4.  i. 
 and  Veciesy  the  bar res ,  Η  of  11.  6.  For  as  the  barres 
 carried  the  arke^fo  doe  they  the  weight  of  the  common 
 
 wealth, 
 
Oftheduth  of  fub)ett$  to  their  Trince. 
 
 &9 
 
 wealth,  and  th^ke  called '?*τ/^"ο/#.ι.  23.  ^?;«τ*;, 
 Luc.  22.  2  5*  The  highcft  titles  and  ftiles  belong  to  God 
 onely  5  titles  inthefecond  place  belong  unto  the  angels 
 whoare  Gods  minifters;  they  are  called  Thrones,  domi- 
 nion $,  principalities,  and  powers,  Colojf.  1.  1 5.  and  in  the 
 third  place  belong  to  Princes  which  are  Gods  deputies; 
 fub jefts  muft  not  give  that  to  their  prince  which  is  due 
 to  God,  as  when  they  faidto  Herod,  Thevoyce  of  λ  god 
 ard  not  ofa  man,  <^4c7.\2.  22.  Wee  muft  not  give  them 
 that  which  belongeth  unto  angels  $  their  highcft  titles 
 are  to  be  called  gods  upon  earth,  and  to  refemble  the 
 angels,  Thou  art  wife  as  an  angel  of  God,  2  Sam.  14.1  J. 
 therefore  to  fpeake  difdainefully  of  them,  as  the  Ifrae- 
 litcsiua,  What  portion  have we  in  David?  neither  in  the 
 fonneof  leffe,  ι  Ring.  12. 15.  that  is  agreat  finne;  it  is  a 
 finne  to  curfe  him  in  their  bedchamber ;  for  a  bird  oft  he 
 aire  fb  all  carry  the  voice,  andthat  which  hath  wings  (hall  tell 
 the  matter,  Ecclef  10.  2.  But  the  greateft  finne  to  raile 
 publikely  againft  him,  Thou  β)  alt  not  curfe  the  ruler  of  my 
 people,  asSbemei  did  David,  2  Sam.  1 6»  Thou  ihalt  not 
 curfe  the  ruler  of  my  people;  he  is  the  father  of  the 
 commonwealth,  and  a  man  muft  not  curie  his  father  and 
 his  mother,  for  then  he  is  to  die  the  death :  the  king  is  the 
 light  of  the  body,  and  he  that  toucheth  him  toucheth  the 
 apple  of  his  eye :  We  muft  fpeake  of  princes  foz*&iAK*i 
 that  is,  either  briefly  or  fweetly. 
 
 Soto  give  homage^to  them,  to  kiifethem,  iSam.io. 
 Samuel  kijfed Saul;  this  was  called  ofculumhomagij,  the 
 liiTeofhomagesP^^/^alludestothis,  Pfal.  i.Krffe  the 
 fonne :  it  was  their  manner,  that  others  did  notkiifethe 
 King  himfelfe,  butthey  laid  their  hand  under  his  hand, 
 and  then  kiifed  their  owne  hand,  thus  did  Salomons  bre- 
 thren to  him,  but  the  inferiours  laid  their  hand  under 
 histhigh,  and  thenkiflcdit,  Gen.  24.  and  the  Ethiopians 
 ufe  to  doe  unto  this  day  as  i{.  Abrdbamtcftifeui. 
 
 Gggg  3 ϋίβ 
 
 Num.  iz.  8.  wherefore 
 than  arcyce  not  affraid 
 to  fpeake    againft   my 
 fervaw  againft  Mofcs. 
 Sal.larchi  marketh  up- 
 on this  place,,  he  faith 
 not  again  ft  my  fa  ν  ant 
 Mofcs,  but  againft  wy 
 fervant  againft  Mofts. : 
 againft  my  fervant,  a  I 
 though  hec  were  not 
 Mofcs  :  Ajaina  Mlofcs 
 my  great  fervant,icemg 
 he  is  born  my  fei  vane 
 and  my  fervant  Mofcs, 
 how  can  yce  fpeake  a- 
 gainft   him  ?    fuch   a 
 ipeech  is  zhat  Genu  i. 
 loHcJhaUnot  be  heire 
 with   my  finne  Keith 
 Jfaac,  he  fliall  not  be. 
 heire  with  my  fonne, 
 who  am  a  free  woman, 
 nor  with  lfaac  who  is. 
 the  child  o/promife. 
 
 AIL• 
 
 , 
 
^dkS 
 
 CenfM<CArwnii. 
 
 **Cafitationu. 
 
 An  Exptfition  of  the  MoraU  Law>£omma.  5.     Lib.  1. 
 
 That  wee  may  the  better  take  up  what  honour  is 
 due  to  Ρ  rinces,  let  us  confider,  rfal,  8  2 .  whaindited  this 
 Pfalmei  it  was  the  Lord:  who  wrote  it  i  it  \*  as  Afaph  :  ] 
 againft  whom  wasitdirefted  t  it  was  directed  againft: 
 ev  ill  Iudgcs^r.S  .They  know  not ^neither  will  they  under- 
 fland^  they  walke  on  in\darkeneffe^  and [all the  foundations 
 oft  he  earth  are  out  ofcourjt :  yet  marke  what  he  faith  of 
 theft  Iudges  :  Ye  are  gods 3  and  all  of  you  are  the  children  of 
 '  the  mofi  high  $  If  thefe  be  called  gods  whom  he  reproves 
 fo  fharpely  for  negleft  of  their  dutie,  how  are  they  then 
 to  be  regarded,  as  the  children  of  the  moil  high,  who 
 accept  not  the  perfons  of  the  wicked?   Verfe  2.  Who 
 defendeth  the  poore  and  father  leffe^  Who  doth  juflice  to 
 the  afflicted  andneedie^  and  riddcth  them  out  of  the  hand 
 of  the  wicked juerf^. 
 
 Subjedis  owe  to  their  Prince  another  fort  of  ho- 
 nour, to  honour  them  with  their  goods,  as  wearefaid 
 to  honour  God  with  our  fubflance^  <Prov.  3. 9. So  fhould 
 we  honour  the  Prince  with  our  fubftance ,  there  was  a 
 threefold  tribute  which  they  payed  to  the  king  of  old : 
 Cenfus  vecligaliSy  cenftts  canonis^  &  cenfus  captt at/onis. 
 Cenfus  vettigalis  was  the  tribute  or  cuftome  which  hec 
 got  of  ft  rangers  5  Cenfus  canonis  was  the  kings  fet  rent, 
 or  his  Segulla  $  and  cenfus  capitationis  was  the  pole  mo- 
 ney which  they  payed  unto  him  head  by  head,^#.  22. 
 26.  Faulted,  I  bought  it  with  a  great  fumme  π<»*5  *&*kbi\ 
 becaufe  this  fumme  was  gathered  head  by  head,  ι  Sam. 
 lo.ij.butthe  children  of  Belial  faid)  How  fh  all  this  man 
 fave  us  i  audthey  defpifed  him^  and  brought  him  no  pre- 
 fects :  but  fuch  as  the  Lord  touched  their  hearts  brought 
 gifts  to  him  :  if  they  be  called  the  children  of  Beliatvtho 
 offered  no  gift  to  the  king,  much  more  are  thefe  the 
 fonnes ofBeltalwho  refufctopay,  that  whichisdue unto 
 him. 
 
 Tbe  fecond  duty  of  the  fubjed  to  their  Prince  is 
 
 fub- 
 
Of  the  duties  of/ubjetts  to  their  Trince. 
 
 7* 
 
 Step* 
 
 iubje&ion,  the^re  to  fubjedhhemfelves  to  the  Prince, 
 becaufe  his  government  is  the  ordinance  of  God. 
 
 How  is  magiftracie  called  the  ordinance  of  God,  fee- ' 
 ing  Peter  called  it  an  humane  ordinance,  a  Pet.  2.  13 
 Submit  pur  felves{mb^^tv,)y.ii7H'^  to  every  ordinance  of 
 men. 
 
 It  is  the  ordinance  of  God,  becaufe  God  hath  ap-        ^»V 
 pointed  Princes  to  rule,  Prov.  8.  i5.  By  met  Princes^  Hewm^Htadf  is 
 nig™*  hut  it  is  called  an  ordinance  of  man,  becaufe  the   both  called  a  divine 
 feverall  formes  of  government  are  not  from  God  im-  j  £^3^*01 
 mediately,  but  they  maybe  added  by  mans  difcretion 
 according  to  times,  places  and  perfons :  but  it  is  not  fo  in 
 the  minifterie,  for  as  the  originall  of  it  is  from  God, 
 fo  are  the  number  of  the  officers  fet  downe   in  his 
 word. 
 
 In  the  civill  adminiftration  hee  ufeth  the  naturall 
 fenfe  and  reafon  of  man,  left  in  man  after  the  fall,  to  rule 
 and  to  prefcribe  lawes,  except  onely  in  the  lawes  of 
 tJMofes  policies  but  concerning  Church  policie,  the 
 Sonne  of  God  out  of  his  owne  mouth  prefcribeth 
 lawes  to  it. 
 
 Magiftracie  is  an  humane  ordinance  fubjeciive ,  be- 
 caufe men  are  the  fubjcftofit;fecondly,  objective,  be- 
 caufe it  handleth  humane  affaires ;  and  thirdly,  TSA/*r* 
 inrefpe&of  the  end,  for  it  was  inftituted  for  the  good 
 of  man. 
 
 When  wee  fubmitour  felvesto  the  authoritie  of  the 
 Prince,  and  to  the  authoritie  of  the  Church,what  dif- 
 ference is  there  in  thefe  two  forts  of  fubmiflion. 
 
 The  authoritie  ofthe  Prhce^difFereth  much  from  the 
 government  of  the  huch, becaufe  this  government 
 praefi  imperiofuo,  but  C  hurch  xnenprdfunt  legauone  alic- 
 ^astheyareEmbafladors  from  the  Lord,  Priores  fem- 
 fer  obtinent  dignitatem ,  hi  in  caufa  legAtionis  tantum,  and 
 fo  we  arc  to  obey  them  onely. 
 
 Gggg  4  Whether 
 
 Qtiefi. 
 
 Λφν, 
 
 -J 
 
72.  An  Expoficicn  of  the  Morall  Law.  Comma.  5 .     Lib.  i:v 
 
 £s<ft- 
 
 Otytt. 
 
 The  vrord Jervtce  how 
 it  is  tak^n. 
 
 Humane  lawes  are  to 
 be  obeied  when  they 
 arc  fubordinate  to  the 
 law  of  God. 
 
 gHeft. 
 
 Wbethertheb  each  of 
 Gods  lawes  and  the 
 Prince*  lawes  bee  one 
 iiane, 
 
 £»$. 
 
 Anfw. 
 
 !  Whether  is  the  King  above  his  fubje4h  or  not  t 
 \  Wee  muft  diftinguiih  here  betwixt  the  Kings  perfon 
 land  his  callings  the  kings  perfon  is  but  one,  and  his  fub- 
 |  je&sare  manyjbut  if  we  lhallconfidertheKingscalling, 
 J  be  is  above  the  people,  2  Sam.  18.3.  Thou  art  worth  ten 
 thoufandofus. 
 
 How  is  it  faid  then,  1  King.  1 2.7.  If  thou  wilt  he  afer- 
 *vant  tu  this  people  thk  dayr  and  wilt  {ervethem^  and  an- 
 fwer  them  i 
 
 The  word  [ferviec]  isnottafcen  properly  here,  but 
 onely  thus,  if  thou  wilt  yeeld  to  them  infomcthings,and 
 therefore  2  Chro.io.j.  itis  (aia^I/thou  wilt bekindtothis 
 people^  and pleafe  them^andfpeake good  words  to  them:  here 
 heexplainethwhat  he  meant  by  that,  if  thou  wiltferve 
 them^thztis,  to  dcale  kindly  with  them. 
 
 Wee  obey  the  Prince  when  wee  obey  his  lawes,  for 
 Princes  lawes  when  they  are  right,  are  derived  from  the 
 eternal!  law  5  for  even  as  thefecond  caufes  bring  forth 
 th  eir  natural!  effects,  becaufe  they  are  fubardinate  tothe 
 firft  caufe ;  fo  humane  lawes  are  to  be  obeyed  when  they 
 arefubordinatejO  the  law  of  God,  By  me  kings  reigner 
 Prov.S.i  6.  §oloh,j£.  Thoufhouldft  have  no  power  except 
 it  were  given  thee  from  above  5  this  obligation'  depen- 
 ded! not  from  the  will  of  man,  but  from  the  firft  caufe, 
 the  power  of  God  ithextioic  who  refifietb  the  power ,  re- 
 fifleth  the  ordinance  of  G  od,RoA$.2.So  Nu. 6  .\\.  What  are. 
 wet  ye  have  not  murmur  cd.againfl us \Jbut  again ψ  the  Lord* 
 
 Whenthe  Prince  commandeth  the  felfe  fame  thing 
 which  is  commanded  by  the  law  of  God$  is  there  but  one 
 finne  when  the  law  is  broken  here,  or  more  finnes  ? 
 
 The  law  of  the  Prince  br-ingethin  anew  obligation  $ 
 
 breach  ofthc  firft  law  is  injuftice,  and  the  breach  of  the 
 
 fecond  law  isdifobedience. 
 
 Whether  doe  lawes  of  Princes  bind  the  confcicnce  £ 
 
 They  bind  not  the  confeience/n^r/^  &perft,  prin- 
 
 ___^__ xipalbf 
 
Of  the  dutie  offubjetts  to  their  Triuce. 
 
 73 
 
 cipally  and  by  thcmfelves ,  bccaufe  he  only  who  can  pu- 
 niih  the  foule,  an  bind  the  foule ;  and  Gerfom  ufeth  th  is 
 companion.  When  a  Fhyiition  prefcribeth  to  his  pati- 
 ent to  eat  no  poy  fonable  meat,  if  he  ihould  eate  of  it,  he 
 finneth  not  here />w/a^v<?,  becaufe  he  brcakeththe  Ρ  hy- 
 fitians  command3but  bccaufe  this  is  forbidden  in  the  fixt 
 commandement,  Tboujhalt  not  murtber  $  and  as  the  foule 
 is  faid  to  be  in  a  place  per  concomitantiam  by  way  of  de- 
 pcndencie,becaufeitisinthebody  which  is  properly  in 
 a  place  :  Sothelawcs  of  men  are  faid  to  bind  the  confei- 
 enccper  concomitantiam^  bccaufe  they  depend  upon  the 
 Law  of  God,  and  they  are  agreeable  to  it,  whichpvw.z- 
 rio  cjr  per  β  bindeth  the  confcicnce. 
 
 Whether  doth  a  mans  confcicnce  bind  him  more,  or 
 thecommandement  of  hisfuperiour  ί 
 
 Hisconfcience  bindeth  him  more  than  the  law  of  his 
 fuperiourj  Let  every  Joule  befub\ect  tofuperior  porversiand 
 the  commandement  of  the  fuperior  loofeth  the  comman- 
 dement  oftheinferiour. 
 
 The  confeience  bath  none  direiily  above  it,  but  God 
 only,buta  magiftratemay  have  fome  other  above  him, 
 the  confeience  being  the  immediate  deputy  of  God  muft 
 bind  more  ftridtly  than  the  commandement  of  the  ma- 
 gift  rate,  who  is  but  mediately  fet  under  God•  But  here 
 wemuft  learneto  put  a  difference  betwixt  thefe  things 
 which  are  indifferent  in  themfelves,  and  thefe  things 
 which  are  fimply  forbidden  or  commanded•  In  thefe 
 things  which  are  indifferent  we  are  more  bound  to  follow 
 the  commandement  ofthe  magiftrate,than  our  own  con-  ; 
 fciences  $  but  in  thefe  things  which  are  good  and  evill  in 
 themfelves,  we  are  more  bound  to  follow  our  confeience 
 in  fhunning  ofthe  one,  and  following  ofthe  other,  than 
 to  the  commandement  ofthe  magift  rate.  Again  obfervea 
 JifFerence  betwixt  fubjedion  and  obedidience,there  may 
 :>e  fub je&ion  where  there  is.  not  obedience,  if  a  Ρ  rince 
 
 fhould 
 
 Tbelawtcf  the  Ph'na 
 
 hindc  riot    rhc 
 iciencc  prw.atio  (?  pir 
 
 Qrrfi. 
 
 Rom. 13.  1 
 
 Whether  the  confei- 
 ence or  the  comman• 
 devicn:  or  ths  fupcti- 
 or  bind  motit  ftricttr. 
 
 A  difference  berwixto 
 bedieece  and  iubje&J 
 
74 
 
 H®w  the  Kingisfub* 
 jeit  to  the  I  a /y. 
 
 Simile. 
 
 Obedient  Ία• 
 
 sitl'i<U&. 
 
 Ρφ* 
 
 An  Expofitkn  of  the  Morall  Law.Comma•  ί .     Lib.  2,. 
 
 ι  fhould  command  a  thing  not  lawfull,  w^are  not  to  obey 
 !  it,  but  yet  we  are  (till  fubjed  to  the  Ρ  rinee$  and  to  teftifie 
 ;  thy  fub-eftion  to  him,  thou  muft  obey  with  all  reve- 
 |  rence,  Dan.  3.  18.  Bcitknownetothce^  Ο  King,  that  wee 
 \  will  not  fcrve  thy  gods ^nor  worflip  the  golden  Image  which 
 \thouhafl  fetup.  They  refufed  to  give  obedience  to  his 
 j  unlawfull  commandements,  and  yet  they  fubmit  them, 
 felves  moil  willingly,  and  acknowledge  him  to  be  their 
 King. 
 
 We  the  fubje&s  are  fubjeit  to  the  law,  and  the  King  is 
 fubje&  to  the  law,  what  is  the  difference  then  betwixt 
 the  Kings  fubjc&ionand  ours. 
 
 The  King  is  fub  jeft  to  the  dirc&ive  part  of  the  law,but 
 not  to  thecoaiiivepartofit.  The  law  is  confidered  two 
 wayes,  firft,  as  it  is  the  rule  of  juftice,  and  the  line  by 
 which  both  the  prince  and  people  ihould  be  guided:The 
 Ernperourfaid  wclljegibusfohtjs  leglbustamen  vivityZl- 
 beit  he  was  freed  from  the  law,yet  he  lived  according  to 
 the  law.  Secondly,thelaw  is  confidered  as  an  inftrument 
 which  the  Prince  ufeth  for  the  ruling  of  his  fubjeits  .•  if 
 we  confider  the  law  in  the  firft  fenfe,the  Prince  isfubjed 
 to  it ;  but  confider  the  law  as  an  inftrument  which  the 
 Prince  ufeth  in  ruling  of  the  people,  in  this  fenfe,  heeis 
 not  fubjed  to  it:  a  blind  man  is  led  by  his  fervant,  fo 
 farreashis  fervant  leadeth  him,  he  is  not  his  fervant,  or 
 hisinferiour,  but  confider  the  fervant  as  an  inftrument 
 ifervinghismafter;  although  hee  were  never  fo  fharpe 
 I  fighted,  yet  he  is  inferiour  and  ferveth  him. 
 
 f  he  laft  duty  is  obedience ;  There  is  a  twofold  obe- 
 dience, a&ive  obedience,  and  paffive  obedience ;  a#ive 
 ;  obedience  when  wee  obey  their  commandements,  and 
 I  paifive  obedience  when  wee  fubmit  our  felves  to  their 
 1  puniihments. 
 
 Contrary  to  this  obedience  is,  quando  mendiciter  fe 
 \pibij:;unt^  Pfil.  1 8.44.  When  they  yeeldfained  obedience, 
 
 Prov 
 
 \ 
 
Ofkmour  due  to  their  Jpirituall  fathers. 
 
 75 
 
 <fV0.24.2i.  City  fonne  fcare  the  Lord  and  tie  King^  and 
 meddle  net  with  them  that  arc  given  to  change.  E/feni  were 
 called  Haftoni  rebels,  they  taught  the  Icwes  not  to  ac- 
 knowledge the  Romans  Empire,  teaching  them  that 
 j  they  fhould be  fubje&tononebutto  God^Prov.  30.jp. 
 There  are  three  things  which  goc  well,  yea  foure  which  arc 
 comely  ingoings  a  Lyon  which  is  flrong  amongft  bcafls,  and 
 turneth  not  away  for  any  $  4  Greyhound,  an  hce-Goat  alfiy 
 and  a  King  againfl  whom  there  is  no  rifing  up. 
 
 The  conclusion  of  this  is,  the  Iewes  fay,  Eflo  oranspro 
 Jalute  regniy  nam  ft  non  ejfet  author  it  as  public  a,  vir  proxi- 
 mumfuum  deglutiret,  ut  pipes  major es  minores :  Ρ  ray  for 
 thofewhoarein  authority,  for  if  there  were  no  autho- 
 rity to  reftraine  oppre(Tors,  then  the  wicked  would  de- 
 vour e  them  that  are  more  righteous  than  hee9and  make  men 
 as  the  fifoes  ofthefea,  which  have  no  ruler  over  them.  Be 
 hak.i. 13.14 
 
 CHAP.   XMIL 
 
 Of/ftrhuall  fathtrs  and  the  hmour  due  to  them. 
 
 Commandment.  V• 
 
 1  T/w.5.17.  Let  the  Elders  that  rule  well  he  counted 
 wdrthy  of  double  honour,  efpecially  they  who  labour  in  the 
 w^rd and dotirinc. 
 
 THis  word /MfMs  taken fundry  wayesin  the  Scrip. 
 ture ;  *lhzifraelites  are  called  the  fonnes  oflacob  and 
 lofeph^fal.  77. 15.  they  arc  called  the  fonnes  $f  lacob, 
 becaufe  they  came  of  his  loynes ;  and  they  are  called  the 
 fonnes  of  ^y?p/^becaufe  he  fed  them  and  nourifhed  them 
 
 in, 
 
 ΐ-Jfxm  whar. 
 
 OW  RtkBetfidiMfi. 
 
 V2V  CDip^K 
 *  1•  - 
 
 Dip 
 
 Conclufion%  . 
 
 Th  evvcr ύ  frhcr  taken ; 
 diverfty, 
 
The  lfraeUtcs  why  cal- 
 led the  Tonnes  of  Jacob 
 or  Icfipb. 
 
 Thefirfl:  part  of  ho- 
 nour due  to paiiors. 
 
 Ofytt. 
 
 A»fwm 
 How  Paftors  may 
 called  father?. 
 
 mc#(um  ^ 
 
 76  An  Expofuion  of  the  Morall  Lalo,  ComM.f.      Lib.  t3 
 
 in  Egypt.  So  Num.3. τ.  Thefe  alfo  are  the  generations  of 
 Aaron  andofcMofesjhty  were  Aarons  generation  by  na- 
 ture, and  they  are  called  Mofes  generation  ^  becaufe  hee 
 taught  them  and  inftru&ed  them :  and  fo  the  Preachers 
 arc  called  fpirituall  fathers,  becaufe  they  beget  children 
 bytheimmortallfeedoftheword,i  Vet.i.i^.ina  iCor. 
 ή..ΐϊ•ΐη  Chrift  lefut  I  have  begotten  you  through  the  GoJJtel. 
 So  Gal.  4.19.  My  little  child/en  of  whom  I  travel  in  birth 
 till  Chritt  be  formed  in  you. 
 
 Children  that  are  begotten  of  this  incorruptible  feed 
 will  reverence  their  fathers,  and  thofewhobe^»™/,  ι  \ 
 Tim.u$.  and  riot  baftards,  and  fopj&fpu  nobly  borne. 
 Ail•.  1 7. 1  u  they  will  carrie  all  due  reverence  and  refped: 
 fo  their  parents ,  but  thofe  who  are  onely  mothers  chil- 
 dren will  no:  fo  honour  their  parents,  Cant. 1.5. 
 
 Thefirfl:  part  of  honour  which  children  owe  to  their 
 parents  is  to  call  them  fathers,  My  father,  my  father,  the 
 chariot  oflfrael,  and  the  horfemen  thereof,  ζ  King.i  3.14• 
 
 It  may  be  faid,  how  can  they  be  called  fathers,  feeing 
 Chrift  faith,  Matt.  2^  9  Call  no  man  your  father  ufon 
 earthy  for  one  is  your  father  which  is  in  heaven. 
 
 Chrift  reproveth  there  onely  the  ambitious  affefta- 
 
 tion  of  the  Pharifees,  who  delighted  much  to  be  called 
 
 fathers 5  when  the  Pharifees  fate  in  Mofes chaire, then 
 
 they  might  call  them  fathers,  that  is,  as  long  as  they 
 
 taught  the  truth,  but  when  they  were  not  dire<31y  fubor- 
 
 dinate  to  God,  and  afTe&ed  that  which  was  due  onely  to 
 
 him,  then  they  were  not  to  be  counted  as  fathers. 
 
 Markethe  oppofition,  call  no  man  your father^  for  one  0 
 
 \  your  father  in  heaven  ;  if  the  earthly*  father  be  fubordina- 
 
 j  ted  to  the  heavenly,  then  yee  may  call  him  father:  but 
 
 I  when  he  affedteth  that  which  is  due  to  the  heavenly  fa- 
 
 1  ther,to  whom  belongeth  the  kin^dome,  thcpcwer,andthe  I 
 
 glory,  then 'call  him  not  father.  Againcwhen  the  earth-  f 
 
 ;  ly  father  counteth  himfclfe  infrnme?itum  conjunBun 
 
 gratia , 
 
 bee 
 
 Conjan8timM 
 
 React  im. 
 
0/  boitour  due  tojpirituall  fathers. 
 
 77 
 
 ! 
 
 gratis,  theconjunft  inftrument  of  grace,  and  not  remo* 
 turn,  then  count  him  not  father ;  but  if  he  count  himfelfe 
 only  inflrumentnm  rcmotum,  the  remote  inftrument,thcn 
 count  him  father.  Example,  Godwhenhecurethaman 
 by  phyficke,phyfickis  inftrumentum^ropius,  &  the  man 
 \\\\oz^\KUi\K,\siHftriimentumremotius  :  So  the  word 
 it  felfe  is  tnflrumentum conjunct  urn,  and  the  minifter  who 
 appliefn  it,  is  but  instrumentum  romotum.  Now  if  hce 
 ihouldthinke  himfclfc  to  be  inftrumcnt urn  conjunttum,. 
 he  is  not  to  be  called  father.  So  fpirituall  fathers  are  cal- 
 led Angels, Rev* 2.1. and  Saviours, obadiab  21.  But  hcie 
 we  muft  take  heed,  that  we  apply  not  this  word  in  par- 
 ticular, to  this  or  that  fpirituall  father;  as  to  fay,  this  is 
 my  Saviour,  this  is  my  Angcll  -,  for  as  Iudges  are  called 
 Gods  in  generall,  it  cannot  be  faid  fo  of  this  or  that  par- 
 ticular man,  that  he  is  a  god•  So  although  this  word  An- 
 gel befaid  of  the  minifters  in  generall  \  yet  it  cannot  be,  j 
 applied  to  any  of  them  in  particular. 
 So  the  Scripture  ufually  calleth  Prophets,[//7;  Elohim~]  propi^s  c~ikd  the 
 the#^#0/GW,thatis,  the  excellent  men  of  God;  ass.?•  of  God• 
 mutl  is  called  themanofGod,  \Sam.g.  j.  Elijah  a  manof  cthSn  BMifc: 
 God: ι  King.1j.24.the  yong  Prophets  man  ofGod.i  Kin.   y),  ^  " 
 13. 1  Elifta  a  holy  man  of  God,  Mofes  called  the  man  of  God,  \ 
 Dent.  3  3 .1 .1 .  Cbron.i$»  I4.and  Ezr.  3.2.  David  a  man  of 
 Gody2  Chron.%.\/\.  Igdaliaha  man  of  God,Icr.^.^.  So 
 in  the  new  teftament  Timotbie  is  called  a  mat*  of  God,  1 
 Tim.  5.11.  and  generally  it  is  applied  to  all  Preachers/^ 
 the  man  of  God  may  be  madeperfett,  2  Tim^.i  6 
 ^  Thefe  things  which  are  Gods  are  moft  excellent  5 
 fo  ihould  they  be  who  are  feparated  to  this  holy  calling,  ] 
 hehathconcreditedtothem  his  word;  the  breaking  of  j 
 bread  to  his  people,  and  the  cuftody  of  the  foules  of  his  j 
 people,  Obey  them  that  have  the  rule  over  you,  andfubmit 
 your  f elves,  for  they  voatch for  your  fotdes^  as  they  that  mufi 
 give  account ,#<?£. χ 3, 17. 
 
 Whether 
 
 / 
 
 13:51 
 
78 
 
 An  Expofition  of  the  Mjrall  Law  Cmnma•  ί .     Lib 
 
 t. 
 
 Anfw. 
 
 I  Oijett. 
 Anfw. 
 
 A  fecond  duty  Co  fpir- 
 tuall  fathers  is  to  be- 
 have oar  ftlves  reve- 
 rently towards  them. 
 
 A  third  ducy  is  mainte- 
 nance. 
 
 Allufion. 
 I  Tar  dare  Ucbry  ma  m  quid 
 I  apdHebrtos* 
 
 Cumn  fecit  manuAi 
 quidapudHebuos. 
 
 Whether  may  this  word  god  be  attributed  to  Prea- 
 chers as  well  as  to  Magiftrates  ί 
 
 Not,  it  is  given  onely  to  Magiftrates  and  Rulers  in  the 
 Scripture,  but  not  tofpirituall  Rulers. 
 
 Exod.i  i.2? ".Thou jhalt  not  cur ft  the  gods,  Paulglvcth 
 this  ftile  to  the  high  prieft,  tA6t.  22. 5. 
 
 Paul  giveth  this  title  to  him  here  as  a  Iudge,  becaufe 
 he  was  fitting  in  judgement  3  but  not  as  he  was  the  high 
 Prieft. 
 
 The  fecond  part  of  honour  due  tofpirituall  fathers,  is 
 performed  by  outward  geftures,  as  falutingthem,  and 
 bowing  to  them,  2  K/ng. 4. 27.  Contrary  to  this  reve- 
 rence is  to  fpeake  difdainfully  of  them,  2  King.  9. 1 1. 
 Wherefore  came  this  mad  fellow  to  thee  ?  So  2  King.  2.23. 
 Goe  up  thou  bald  bead,  goe  up  thou  bald  fate.  They  mocked 
 and  fcorned  him,  and  wiihed  that  he  might  be  taken  a< 
 way  in  the  whirlewind,  as  his  mafter  Elija  was  taken  a- 
 way  before  him. 
 
 Thefe  duties  ihould  be  performed  as  they  are  Prea- 
 chers, to  receive  a  Prophet  as  a  Prophet ,  <JH at .10.4.1.  this 
 is  true  honour. 
 
 The  third  part  of  the  honour  due  to  Preachers  is  to 
 give  them  maintenance*  this  is  called  double  honour^ 
 iTim.%.  it.  which  is  an  allufion  to  the  double  portion, 
 which  the  firft  borne  got  under  the  law. 
 
 Firft,  this  maintenance  Ihould  be  given  them  in  due 
 time,  Exod.22.  tg.  Nontardabis  lachrimam  tuam^  Thou 
 fhdt  not  delay  to  offer  thy  firfl fruit  ^and  thy  liquor ;  it  is  cal- 
 led lachry  na^  a  teare  5  becaufe  it  was  prelfed  out  in  the 
 preiTe  like  teares.  jgui  cito  dat^  bis  dat^  thev  that  give 
 foone,  give  twice,  ΡβΙ.  68.54.  JEtbtopta  currere  fecit 
 maw  fuas  ad  Deum^  they  made  their  hands  run  to  the 
 Lord,  to  note  their  fpeedineife  in  giving• 
 
 Secondly,  it  ihould  not  be  contrada  manw,  ajhut 
 hand.  Deut.  15.  7.  they  gave  k  fectwdum  fiffic.entiam 
 
Ofthepromife  annexed  to  thefift  GommxnAement. 
 
 ftontaneitatis  manus,  according  to  the  fufficiencie  of  the  free 
 will  offering,  Dcut.  1 6.  ιο.  following  the  example  of 
 Godhimfclfc,  who  openctb  his  hand  and  filletb  with  bis 
 bleffings  every  liv.  ng  thing,  Pfal.  145.16. 
 
 Thirdly,  they  gave  it  cheerefully,  i>cuKi6.n.  ^And 
 thou  /halt  rejoyce  before  the  Lord  thy  God\  the  Lordlovcth  a 
 cheercfull  giver,  2. Cor. 9.7. 
 
 Theconclufionofthisis,  Minifters  are  worthy  of  dou- 
 ble honour  ;  but  many  will  fcarce  allow  to  them  now  the 
 maintenance  of  Miehas  Levite-,  ten  fhekels  of  filver,  a 
 fuite  ofapparell,  and  meateand  drinke,  ludg.  17.10. 
 
 CHAP,   XIIII. 
 
 Ofthepromife  annexed  to  the  fifth  commmdement. 
 
 Ephef.6.j.  Honour thy  father  and thy  mother  (which  is 
 thefirfi  commaniement  with  promife  )  that  it  may  be  well 
 with  thee,  and  thou  mayfl live  long  on the earth. 
 
 Τ  He  Lord  commanded  the  Iewes  to  reverence  their 
 parents,  and  he  addeth  the  reafon,  that  their  dajes 
 may  be  lo;:gin  the  land,  Bent.  22.  6.  Thou  jh alt  not  take 
 the  dame  with  the  young  ones,  that  thy  dayes  may  be  prolon- 
 ged in  the  land-,  they  were  commanded  to  fpare  the 
 dame,becaufe  ihee  reprefented  the  parents  in  bringing 
 up  of  her  young  ones*  and  if  their  dayes  ihould  be  pro- 
 longed forfparing  the  dame,  much  more  for  honouring 
 their  parents. 
 
 lhatthydijes  may  be  long  in  the  land,  in  the  Hebrew 
 iris,  that  they  may  prolong  thy  dayes  [larichun  jamecha  ] 
 Parents  ate  faid  to  prolong  the  dayes  of  the  children 
 becaufe  they  areififtruments  of  the  prolonging  of  their 
 
 dayes 
 
 79 
 
 ContraRi  mara  quid, 
 PHlttDp  "V  <n.xnxi 
 
 ancria   p—|y  up  "V 
 
 manu4  lIu'j. 
 
 -Conzltojion, 
 
 proloagabunt  dies  tuos 
 tranfit ivcfM  pro'ongz 
 buntUT  dies  tui  intrar.f- 
 
8o  jin  Expofuion  of  the  Morall  Ldto.Comma.5 .      Lib. 
 
 Parents  prolong  the 
 ctayes  of  their  children 
 by  their  prayers. 
 
 na-o  ^y 
 
 's  - 
 
 cum  bencdiclionibus 
 ?y  hie  figwficat  cum 
 &  tm  (upra. 
 What  it  is  co  dye  in  an 
 old  age» 
 
 1  ftrh  &&  mdum  radi- 
 cate. . 
 ΓΉΠ  ν  Gena,  maxilla» 
 
 .W3kki 
 
 xlayes  by  praying  to  God  for  them,  and  they  teftifie 
 that  they  would  have  them  to  live  long,  and  in  this  fenfe 
 Miniftersare  faid  tofave  themfelves,  andthofe  thatheare 
 them,  iTtm.^ie,  or,  that  thy  dayes  may  be  long  in  the 
 Und)  that  is?  may  be  prolonged,  prolongentur.  So  Luc. 
 12.20.  This  night  they  β)  all  take  away  thy  foule,  that  is, 
 thy  foule  fhall  betaken  away. 
 
 Parents  prolong  the  dayes  of  their  children  by  their 
 prayers :  learne  hence  what  a  good  cuftome  it  is  for  chil- 
 dren to  be  taught  to  feeke  their  fathers  blefling,  for  the 
 parents  blefling  hath  great  force  to  convey  the  blefling 
 to  the  children,  <?£#. 49.3  6.  Tht  blcfftngs  of  thy  father  are 
 flrong  with  the  bleffmgs  of "my  progenitours 5  all  theblef- 
 fings  ofthe  predeceiTors  concurring  with  the  bleflings  of 
 the  father  have  great  force. 
 
 They  fliall  prolong  thy  dayes.  Long  life  is  a  blefling 
 
 of  God,  thou  fl  alt  co?nc  in  a  lufiie  old  age  to  the grave yIob 
 
 5e*£.thistheGreekes  call  &γ*§**>,  and  the  Hebrewes 
 
 made  a  feaft  when  they  were  paft  fixtie  yeares  of  age : 
 
 Calah  is  a  bundance  of  dayes,  thou,  flalt  goe  to  thy  grave 
 
 in  abundance  of  dayes ;  and  age  ispromifed  as  a  blefling, 
 
 not  a  troublefome  old  age,but  a  lufty  and  ftrong  old  age, 
 
 Gen.  25.8.  Then  ^Abraham gave  up  the  Chofl,  and  died 
 
 in  a  good  old  age,  an  old  man  and  full  of  dayes,  lob  faluijhou 
 
 β)  alt  come  to  thy  grave  in  a  full  age,  Ό  cut.  33.25.  l^s  thy 
 
 dayes  are,  fo  flail  thy  age  be,  that  is,  thou  fhaltbein  thine 
 
 old  age,  as  thou  waft  in  thy  young  yeares  •  and  it  is  faid 
 
 of  <J\{ofes,Deut.34..7.  That  he  was  anhmdred and  twenty 
 
 yeares  old  when  he  died,  and  his  eyes  were  not  dimmed,  nor 
 
 his  natur  all  force  abated ;  that  is,  his  humidum  radicalt  ,or 
 
 naturallmoifturewas  not  abated,  or  as  Hierom  readcth 
 
 it,  his  eyes  were  not  dimme,  nor  his  teeth  loofed* 
 
 Thou  fl alt  come  to  thy  grave  in  a  full  age,  like  as  aflocke 
 Zfcornecommethin,  in 'his feafonjob 5.26 .  Marke  an  ex- 
 cellent companion  here  betwixt  reaping  and  death. 
 
 Firft, 
 
Of  the  promfcs  annexed  to  thefift  Commandement. 
 
 Firft,  the  woman  concciveth  the  feed  of  her  wombe, 
 and  it  is  formed  there,  then  the  child  is  borne  $  her  be  fat 
 inpueritia,  he  groweth  up  like  a  tender  plant  in  his  y  ong 
 yeares  $  then  adolcfcit,  he  fhooteth  up  and  promifeth 
 fome  fruity  and  then  hee  groweth  old,  withered,  and 
 white  j  then  death  cuttcth  him  downe,  and  then  hee  is 
 threihed  and  winnowed,  and  all  his  goods  taken  from 
 him.  Laftly,  he  is  laid  up  in  the  grave  as  in  a  barne,  to  be 
 brought  forth  in  the  fpring  time  at  the  refurreotion. 
 
 How  is  this  promife  fulfilled?  for  wee  fee  often  that 
 good  children  who  are  obedient  to  their  parents  die 
 ioone,and  the  wicked  live  long. 
 
 There  is  a  twofold  reckoning  of  a  mans  life  in  the 
 Scriptures,  Firft,  when  they  arc  old  in  yeares  and  have 
 made  no  progrcife  in  grace*  young  iayeares  and  old  in 
 gracerof  old  they  commended  the  wifedome  of  the  aged 
 in  youths,  and  they  called  it ^i^y^xmyzs  hee  would 
 fay,  young  old^  fucha  one  was  Salomon,  when  hee  was 
 younginyeares,yethewasold  ingncc^znalofias  rvhile  \ 
 hevoas  yet  youngs  began  to  fecke  after  the  Cod  of  David  his 
 father^  Chron^^i• 
 
 There  are  others  who  are  old  in  yeares  but>have  made 
 noprogreflein  grace:  the  Lord  obferveth  theie  two, 
 Ε fiy  65 .  loJThereflyall  be  no  more  thence  an  tnfant  ofdayes^ 
 nor  an  old  man  that  hath  not  fulfilled  his  dayesy  fir  the  chtL 
 dre;-)  fhalldie  anhundredyeares  old^  but  the  finner  being  an 
 hundreth  yeare  old fh  all  be  accurfed. 
 
 So  that  wee  may  obfervc  men  of  three  conditions, 
 fome  are  young  in  yeares  but  old  in  grace,  as  Salomon 
 and  /^/.Secondly,  forne  old  in  yeares  and  old  in  grace, 
 yrov.io.ii.  The  hoary  head  is  a  crotone  of glory ,  if it  be 
 found  in  the  way  of  right eoufnejfe,  and  Bfayy  46.4.  And 
 even  to  yonr  old  age  Jam  he^  and  even  to  your  hoary  haires 
 will  I  carry  youy  Lev:t.  19.  22.  Thou  fh alt  rife  up  before 
 the  hoary  he*d>  the  ChaUlee  paraphraft  pargphrafeth  it, 
 
 Hhhh  thou 
 
 3i 
 
 Acoroparifon  betwixt 
 reaping  and  death. 
 
 Anjw. 
 How  the  promife  of 
 long  life  i*  fulfilled. 
 
 Some  young  in  yeares, 
 and  old  in  grace. 
 
 Old  in  yeares  and  old 
 
 in  grace. 
 
 Hofaricheadputfora 
 wife  man      r 
 
Old-inycaftsbutnot 
 in  grace. 
 
 Hon»  children  are  faid 
 to  die  an  bundreih 
 yeares  old 
 
 < 
 
 Shmk, 
 
 %i  An  Expofition  of  the  MoraU  Law.Qmm^.     Lib.r. 
 
 thoujhalt  rife  up  before  the  wife  Jot  then  the  age  is  honou- 
 rable when  it  is  found  in  the  way  of  righteoufneife.  And 
 thirdly,  feme  old  in  yeares,  but  not  in  graces  as  /ώ*6, 
 ι  King.2\6. Let  not  his  hoary  head gee dovtm  to  thegravein 
 peaee.  When  an  obedient  fonne  to  his  parents  dieth  yong, 
 his  young  yeares  are  reckoned  as  an  hundred  yeares  to 
 him,  but  when  a  difobedient  fonne  liv.eth.an  hundred 
 yeares,  yet  he  is  accurfed  before  God ti&  diufuitjednon 
 din  vexrty  that  is,  lie  hath  beene  long,  but  he  hath  not  li- 
 ved long$  for  even  asa  ihip  when  {he  is  tofTed  to  and  fro 
 in  the  fea  by  ftormic  winds  and  tempefts,  we  doe  not  fay 
 that  fhe  hath  failed  long,but  that  ihe  hath  beene  toiled  to 
 and  fro,  but  when  fhe  tendeth  dke&ly  to  the  harbour, 
 then  ihe  is  faid  to  faile :  So  although A  wicked  man  be 
 here  long  upon  the  earth,  yet  he  is  not  faid  to  live  long, 
 t>ut  to  be  long  toifed  to  and  frosand  he  is  accurfed  before 
 the  Lord,  and  the  obedient  fonne  hath  his  young  yeares 
 reckoned  to  him  asan  hundred  yeares. 
 
 That  thy  dayesway  be  prolonged  in  the  land^  it  is  meant 
 here  of  a  good  age,  which  hath  both  a  naturall  life  and 
 thefpirituall  life,  for  Godltneffe  hath  the promife,  both  of 
 this  Itfc^andoftbe  life  tocomeyi  7*^.4. §. 
 
 Difobedience  to  parents  cutteth  ihort  the  lift  of 
 the  children,  zsHophni  and  Phincas  for  difobedience  to 
 their  father  Eti,  ana  tAbfolon  for  his  difobedience  to  his 
 father  David:  Obfervc  what  judgements  light  upon 
 fuch  difobedient  children.  Firft,  they  are  accurfed  as 
 Hamyiz^Gcn.$.  Secondly,  they  die  a  miferable  and 
 violent  death,  Prw.  30. 17.  The  eye  that  mockcth  at  his 
 fat her ?  and  defpifeph  to  obey  his  mothel•,  the  ravens  of  the 
 valley  full pjck.e  it  out  ^  and  the  young  eagles  jh all  eat e  it. 
 Thirdly,  Hee  that  curfetj)  his  father  or  his  mother ,  his 
 lampe  Jhall  be  put  out  in  ohfeure  darkeneffe :  that  is,  helhall 
 die  childkiTe,  and  (hall  not  have  one  to  fucceedtfato 
 him  to  continue  his  name.  So  the  Lord  faid  that  hee 
 
 witt 
 
 top: 
 
 DifobedTeecc 
 
 rents  cut  ihorc  the  life 
 
 of  the  children. 
 
 Light  or  lampe  put  for 
 the  poltenty. 
 
'  ι  ■  ■     »  — 
 
 Of  the  promifes  annexed  to  thcfift  Gommandemtnt. 
 
 *i 
 
 will  give  Salomon  one  Tribe,  that  D avidmty  have  alight 
 alway  inlcrufalem  :  that  is,  one  to  fuccecd  in  his  king- 
 dome,  fo  the  woman  o(Tokoah  called  her  fonne  her  cole, 
 2  Sam.  14.  7.  They  fhall  quench  my  cole  which  is  lefiy  and 
 fbaU  not  -leave  to  my  husband  neither  name  nor  remainder 
 upon  the  earth.  AndNadab,  ando^&A»,  beedtrfi  of  their 
 rebellion^  dyed  before  the  Lord  in  tbewilderneffc,  and  they 
 had  no  children y  Numb.^.^and  2  Chro.iq.t* 
 
 The  bloody  and  deceitful]  man  jhall  not  live  out  halfe  his 
 dayes,  Pfal.  ^.2 ^.znd  Job  1$.^  ι.  Hepall  be  cut  off  before 
 his  time.  So  Ecclef.  7.  174  Why  fhouldcfl  thou  die  before 
 thy  time.  A  man  dietfi  before  his  time  when  he  ihort- 
 neth  the  ordinary  courie  of  his  life  by  finne,as  when  the 
 bloudy  man  is  cut  of  for  murther  by  the  Magiftrate,  hee 
 dyeth  before  his  time  .•  for  by  the  courfe  of  nature  hee 
 might  have  lived  longer.  Secondly,  he  dicth,  before  his 
 time,  when  he  is  not  ripe  fruit  to  the  Lord  j  the  wicked 
 are  never  ripe  fruit  to  God,  Hofea.  9.  10.  I  found  Ifrael 
 I  kc  grapes  in  the  tvilderneffe,  Ifarv  your  fathers  &  the  fir  ft 
 ripe  in  thefigge  tree  at  the  fir fi  time. 
 
 Whither  thou  art  togoejbut  the  Apoftle  when  he  Fepea- 
 teth  this  promife,faith  oruy^That  thou  mayest  live  long  on 
 the  earthy  Ephe.  6.3. buthclezvcth  out,  rvbitherthou  art 
 togoe,  becaufe  now  there  is  no  ty  picall  holineife  more  in 
 one  land  than  in  another. 
 
 This  fheweth  the  folly  of  the  Iewes  who  hold  that 
 they  who  are  buried  out  οι  Canaan,  at  the  refurre&ion 
 fhallbecaricd  thorow  the  cave rncs  of  the  earth,  untill 
 they  come  to  the  holy  land  oflfracl^  and  there  they  fhall 
 rife:  and  this  they  call  [gtdgul  mehhilloth']  volutatioca- 
 vcrnarumjht  tumbling  thorow  the  caverne  ofthe  earth. 
 
 Secondly/it  rcfutcth  the  fuperftitious  conceit  of  many 
 who  think  that  there  is  more  holines  in  Canaan  than  in  any 
 other  land,  and  many  bloudy  battles  have  beene  fought 
 for  it  s  whereas  now  it  is  no  better  than  any  other  land. 
 
 Η  h  h  h  2  Comman- 
 
 How  the  bkudy  iwsn 
 
 livcthnothajrchii 
 dayes. 
 
 Mor't  in  tempore  nonfuo 
 quid, 
 
 No  typicall  holincffe 
 now  in  one  land  more 
 than  in  another. 
 
 nftnaSuSa 
 
 volutatiocawrarnm. 
 
84  MEocpofttionofthe  MQrattLaw.Qmna.6*     Lib.i• 
 
 Greatharbaritytoput 
 ouuhelifcofman. 
 
 JSirnik» 
 
 God  made  the  water 
 and  the  earth  to  bring 
 out  other  creatures,  but 
 he  ma<ie  man  with  bis 
 own$han& 
 
 •  a  V  » 
 
 '2fyhJ$HV.  Jpfi&lpere. 
 
 Commandement.  VI* 
 
 CHAP.  I. 
 
 Of  murther  in  generalL 
 Exod.z  0.13.  Jhoujhalt  not  kill* 
 
 I Τ  is  a  great  barbarity  to  put  out  the 
 
 *  life  of  man  who  is  the  workemanfhip 
 
 of  God :  when  a  skilfuil  weaver  of 
 
 tapeftry  is  weaving  a  curious  piece  of 
 
 worke,  hee  piermitteth his  apprenrffes 
 
 to  weavcthe  common  fort  of  worke,  as 
 
 the  beafts,  the  fowles,  and  fuch :  but  when  he  commeth 
 
 to  the  weaving  of  the  pifturc  of  man,  that  peece  of 
 
 worke  heetaketh  in  his  owne hand:  fo  the  Lord  when 
 
 hee  created  the  world,  he  faid,  Let  the  water  bring 
 
 forth  the-fiflics>  and  the  earth  the  beafts,  he  permitted* 
 
 this  piece  of  worke  to  be  done  as  itwerebyhisappren* 
 
 tifes;but  whenhee  commeth  to  that  excellent  piece  ol 
 
 worke, to  make  man,  then  hec faith, G*n< i.*9*  Let. us 
 
 make  man,  that  piece  of  the  tapiftrie-  hee  will  weave 
 
 with  his  owneharid.  How  wonderfully  haft  thou  wrought 
 
 me,  in  the  low  eft  part  of  the  earth  ;  Pfal.  139*15.  [rucamtij] 
 
 as  curioufly  as  a  cunning•  piece  of  tapeftry -is  wrought, 
 
 which  the  Seventy  jtmuate  ^W?*"'  how  wonderfully 
 
 hafl 
 
Ofmurtber  ingenerall. 
 
 8$ 
 
 haft  thou  carved  me  out  in  the  lower  parrs  of  the  earth, 
 that  is,  in  my  mothers  belly -^  DeuseJf^x^yor  β  atuar/us^ 
 it  is  the  Lord  that  made  the  mould,  and  the  mothers 
 belly  is  the  (hop  wherein  he  moulded  man  below  here; 
 all  that  heemade  before  bee  made  man  were  butailaies, 
 or  trials,  but  when  he  commeth  to  make  man,  thenhec 
 commcth  to  his  conlultation,  Let  us  make  man  to  our 
 image^  therefore  he  hath  a  great  care  that  his  life  be  not 
 put  out. 
 
 The  fecond  reafon  why  man  ihould  not  be  killed,  is 
 becaufeheis  made  to  his  image.  When  God  fweareth 
 Heefweareth  by  himfclfe^  becaufe  bee  hath  no  greater  to 
 fwareby  ^Heb.o.ij.  So  when  heemade  man  heemade 
 him  to  his  owne  image:  becaufe  hce  had  no  greater  to 
 make  him  by.  Phydeas  the  Ρ  ainter  painted  the  image 
 οι  Minerva  and  his  owne  image  fo  cunningly  together, 
 thathefaidwhofoever  fhould  marre  the  image  of  CMH- 
 nerva^  ihould  marre  the  image  of  Pbydias  ;  and  whofoe- 
 ver  ihould  marre  the  image  of  Pbydtas^  ihould  marre 
 j  the  image  of  CMwerva  $  fo  the  Lord  placed  his  image  fo 
 !  cunningly  in  man,  that  whofoevcr  defaceth  his  image, 
 defaceththeman;  and  whofoever  killeth  the  man  de- 
 faceth his  image.  Whatfoever  is  fealed  with  a  feale, 
 that  is  excellent  ia  its  owne  kinde,  zsEfay  28.25.  &or- 
 deumfignatum^hzx.  is  excellent  barly,  when  God  fethis 
 feale  upon  man,  it  fheweth  that  hee  was  an  excellent 
 creature ;  there  is  no  Prince  that  will  fuffer  his  image  to 
 be  abufed. 
 
 There fellouta fedition zxAntiocb,  beaiuieTbeodofi- 
 m  theEmperour  cxn&ed  a  newkinde  of  tribute  from 
 the  people;  the  people  in  a  commotion  breakedownc 
 the  image  of  the  EmpreiTe  PrifciUa^  who  was  lately 
 dead,  and  drew  i  through  the  ftreets  ;  when  the  Ernpe- 
 rour  heard  of  this,  he  was  in  a  great  rage,  and  fent  his 
 fouldiers  againft  the  city  to  fackc  it;  as  the  fouldiers 
 
 Hhhh  3  were 
 
 God  made  mm  to  his 
 owne  image  becaufe  he 
 had  no  greater  to  make 
 him  by• 
 
 Simile» 
 Tbydiat  painted  the  i- 
 raage  or  CMintrva  with 
 his  owne, 
 
 TheodorctJib. 
 
86 
 
 An  Εχροβΰοη  of  the  Morall  Law.  Comma^  5 .     Lib.  & 
 
 Ho*  Macedonia*  the 
 monke  sflrvaged  the 
 wrath  of  Theodopm  the 
 Emperour. 
 
 God  is  angry  when  he 
 feeth  roan  his  image 
 defaced, 
 
 were  comming  forward  to  facke  the  citie,  one  LMaccdo- 
 nim  a  monke  indued  with  heavenly  wifedome,  came 
 outtomeete  him,  and  faid  after  this  manner :  Tell  the 
 Emperour  thefe  words,  that  he  is  not  onely  an  Empe- 
 rour, butalfoa  man>.\  therefore  let  him  not  looke  onely 
 to  his  Empire,  but  alfo  to  himfelfe  \  for  he  being  a  man 
 commandeth  alfo  thofe  that  are  men;  and  let  him  not 
 ufemenfobarbaroufly,  who  are  made  to  the  image  of 
 God  s  he  is  angry,  and  that  juftly,  that  the  brazen  image 
 of  his  wife  was  thus  contumelioufly  abufed,  and  fhall  not 
 the  Emperour  of  heaven  be  angry,  to  fee  his  glorious 
 image  fo  contumelioufly  ufedsthcreisa  great  difference 
 betwixt  this  image  of  God,  and  this  brazen  image  3  for 
 this  one  brazen  image  wee  are  able  to  fet  up  an  hundred 
 againe,  but  he  is  not  able  tomakeonehaire  of  the  heads 
 of  thofe,  if  he  kill  them.  This  being  told  the  Emperour, 
 hefuppreifed  his  anger,  and  withdrew  his  forces.  The 
 Lord  highly  efteemeth  of  this  image  in  man;  heemade 
 this  the  laft  of  all  his  workes,  and  hee  had  nothing 
 now  to  make,  but  to  make  himfelfe  man  5  and  upon 
 this  piece  of  his  worke  hee  fet  on  his  image  as  his 
 Armes,  and  therefore  no  man  ihould  be  fo  bold  as  to 
 deface  it. 
 
 Seeing  the  life  is  in  the  bloud  then  the  image  of  God 
 may  be  faid  to  be  in  the  bioud,  becaufe  it  is  in  the  life. 
 
 The  image  ofGodisin  xhzbXoxad^fcrconcomttantiam, 
 it  accompanied!  it.  Firft,  the  vitall  fpirits  are  carried  by 
 the  bloud.  Secondly,  the  frnfes  depend  upon  the  vitah 
 fpirits  5  and  the  reafonable  foule  upon  the  fenfes,  2nd  the 
 image  ofGodisin  the  foule :  take  away  the  bloud,  the 
 fpirits faile  i  tale  away  the  fpirits,  the  fenfesfaile$  take 
 away  the  fenfes,  the  reafonable  faculty  faileth  5  and  take 
 away  therefonable  faculty,  the  image  of  God  faileth  in 
 the  man. 
 
 The  imageof  God  is  in  the  folk  tatiqaAnt  infr$frio 
 fub)etl<L 
 
 jinfw. 
 
 How  the  inwepf  God 
 is  in  the  hfc  of  man, 
 &  the  hfc  in  the  blood 
 
 Gods  image  is  ia  the 
 foule, bed/,  and  blood. 
 
Ofmurtber  iugenerali 
 
 87 
 
 fubjctto,  as  in  the  proper  fubjeft ;  it  is  in  the  body,  tan* 
 qtum  in  organo,  as  in  the  organ,  therefore  the  Apoftle 
 willeth  us  to  make  our  members  weapons  ofrigkteoufticjfe, 
 Rom,6.i9•  And  it  is  in  the  bloud,  tanquamm  copula,  as 
 in  the  bond,  for  the  bloud  is  that  which  coupleth  the 
 fouleand  the  body  together. 
 
 Howpretious  a  thing  is  the  life  of  man  in  the  fight 
 ofGod,  £*W,2i.22.  If  they  follow  no  mifchiefe,  that  is, 
 ifthe  child  be  not  figured,  yet,  as  the  Greeke  hath  it, 
 or  not  a  living  foule  as  yet,  yet  the  ftriker  was  mulcted 
 or  amerced,  and  this  was  paied  to  the  husband ;  not  one- 
 ly  for  the  wrong  done  to  the  woman,  but  alfo  for  the 
 wrong  done  to  that  which  fhould  have  beene  a  child, 
 although  he  was  not  as  yetfatM  fignatut :  and  when  the 
 child  is  borne,  fee  what  care  the  Lord  hath  for  the  fafety 
 and  indemnity  of  his  life  j  firft,  he  fettcth  up  a  Magiftrate 
 to  defend  him,  and  then  he  commandeth  that  the  houiibs 
 have  battlements  about  them,  that  heefall  notover,and. 
 ditches  to  be  covered,  that  he  fall  not  in  j  and  notonely 
 commandeth  he  the  manthatkillcthto  be.  killed,  but  the 
 beaft  alfo  that  killeth  a  man,  to  be  killed,  and  his  flcih 
 nottobecaten,£.v  0^.2 1.28. 
 
 Theconclufionof  this  is:  man  is  made  to  the  image 
 of  God,  and  whofoever  killeth  a  man  lhall  die  for  it, 
 Gen. 9.^. Surely  yeur  blond  will  I  require  at  the  hatijdof eve- 
 ry beaft, At  the  band  of  a  man,  and  at  the  hand  of  every  mans 
 brother ;  after  that  the  Lord  had  faid,  /  will  not  cur  ft  the 
 ground  anymore  for  mws  fake,  although  the  imaginations 
 ofhU  heart  be  evill  alwayes,  and  after  that  God  was  re- 
 conciled to  Noah,  and  fmelled  his  facrifice ;  yet  hce  faith, 
 1  will  require  the  bloud  of  man,  to  teach  us,  that  murther 
 falleth  not  under  this  remiffion,  J  will  require  it  at  the 
 Jjand  of  a  beaft ;  although  it  cannot  finne,  yet  it  ihallbe 
 ftoned  to  death,  and  the  flefh  of  it  ihall  not  be  eaten, 
 Bxod.21.2S.  I  will  require  it  at  the  hand  of  a  common 
 
 Hhhh4  man 
 
 The  care  that  Goi 
 hath  of  1  He  life  of  man 
 before  he  be  borne. 
 
 COHClttftOH* 
 
88  AnExptfitionofthe  Moratl Law.Qomma.6.     Lib.*. 
 
 No  man  it  free  from 
 puniftwncnc  formur- 
 thcr. 
 
 Tht  degrees  of  mur- 
 ther 
 
 man  and  of  a  great  man,  and  I  will  requite  it  at  the 
 hands  of  a  brother,  ft  that  no  degree  fhall  efcapc  unpu- 
 nilhed  for  this  finne,  homo  naturi,  vir  dignitate,  &  /ra- 
 ter cognitione :  a  man  by  nature,  a  mighty  man  by  his 
 dignity  tand  a  brother  by  neereneffeof  bloud. 
 
 Anger  is  a  finne  when 
 ii  ameveneth-  reafon. 
 
 CHAP.  II. 
 
 Of  Mjujl  anger ,  or  murther  in  the  heart. 
 Commandment.  VI. 
 CM  at. 5  ,i  2.  Whomever  is  angry  with  his  br  other $c. 
 
 There  are  fundry  degrees  of  this  murther  before  it 
 come  totheaft;  Firft,  if  a  manbeangry  with  his 
 brother  unjuftly,  and  hate  him  without  a  caufe,  then  it 
 is  murther  in  the  heart.  Anger  iji  it  felfe  is  no  finne, 
 itis<:^^>/*/«w5itisawhetftonetoallthe  vertues,  and 
 rtredefeiiofit,  is  called  *>>*>k,  when  a  man  fhould  be 
 angry, and  yet  is  not  angry  ^  but  this  anger  is  a  finne, 
 when  it  anteverteth  reafon;  Chrift  himfelfe  was  angry, 
 -MW.2i.i2.  but  his  reafon  ante  verted  his  anger,  Ioh.  1 1. 
 33»  He  troubled  htmfelfe^  his  reafon  ftirred  up  his  paffi- 
 ons,  becaufe,  reafon  ftirred  the  paffion  and  rukd  it,  it 
 was  juft  anger:  but  when  paflion*  ftirred  reafon,  then  it 
 is  unjuft  anger. 
 
 Secondly,  when  this  anger  is  not  moderated,  then  it 
 is  unjuft  anger,  as  lonas  anger  was^.4,9./^  well  to  be 
 angry  even  unto  the  death.  So  Mofcs  anger  $  his  paflion 
 blin  edhim  fo,  thathefpeakethof  God'imhe  feminine 
 gender,- Ν  urn  11.15. \_yelm cacah at gnojheh  li~\lf  thou 
 dealefa  with  me^  killmefjray  thee. 
 Anger 
 
Of  vturther  in  the  heart. 
 
 «9 
 
 SimiU% 
 
 Anger  followcth  reafon  more  than  concupifcence,  and 
 concupifccnce  is  more  brutiih:  when  anger  revengcth 
 it  fclfe,  it  is  fub  rati  one  vtndtff£,mth  fome  reafon  of  re- 
 venge ,  but  luft  hath  no  regard  to  reafon.  This  anger  be- 
 ing exorbitant,  is  turned  into  finne,  and  the  Philofopher 
 i  compares  it  to  anhaftyfervantthat  runnes  away  before 
 j  he  getall  the  directions  from  his  mailer  5  and  unto  a  dog 
 I  that  barketh  at  his  mailer  when  he  knockes  at  the  doore, 
 before  he  know  him,  fo  angerwhenitftayethnottobe 
 dirc&ed  by  reafon. 
 
 And  thirdly,  when  it  endureth  too  long,  then  it  is  not 
 juft  anger,  Let  not  the  Sunne  goe  doxvne  upon  your  wrath, 
 Eph.^.i  tf.and  anger  reftcth  inthe  bofom  offooles7Eccl.j.9• 
 There  is  nothing  that  a  man  is  more  tried  in  then  in  his 
 anger,  the  Hebrewes  have  a  proverbe,  Bckis,bckos,  be- 
 kagnts,  that  is,  a  man  is  tried  by  his  purfe,  by  hiscup,and 
 by  his  anger :  if  he  be  foonc  angry,  he  is  contrary  to  the 
 Lord  who  is  flow  to  anger,  Nehe.  1. 3.  The  Lordisflowto 
 anger,  and[Gadol  coab~\  great  in  power.  SoNnm.  14. 17. 
 K^indnow  I  befeech  thee,  let  the  power  of  my  Lor  dbe  great, 
 according  as  thou  hafl  fpoken,  faying,  the  Lordk  longfuffe- 
 ring,  and  0/ great  mercy ;  and  a  man  of  this  fpirit  is  called 
 a  man  of  a  coole  fpirit,  Prov.1y.2j.  and  Μ at.  18.26.  Pro» 
 due  fuper  mcfpiritnmtuum;  that  is,  have  patience,  and 
 \Ercch  Appaijm,~}  one  who  hath  wide  noflrils.  Exod.-$$. 
 6.  For  he  who  hath  narrow  noftrils,  commonly  is  of  a 
 hafty  fpirit. 
 
 So  if  he  continue  in  his  anger ,  there  is  nothing  that 
 j  a  man  is  more  ready  tokeepe  then  his  wrath,  and  there- 
 fore the  Hebrewes  put  Servare,pro  fervare  iram,to  keepe 
 wrath,  as  ler.  3.5.  Will  he  refervefor  ever,  that  is,  will  he 
 referve  his  anger  for  ever,  Ρ  fa.  105.9  .Neither  willhee  keep 
 for  ever,  that  is,  he  will  not  keepe  his  anger  for  ever.  So 
 Levit.  19.  18.  Thou  ft  alt  not  revenue  [^Velotittor'} 
 nor  keepe,  that  is,  thou  ihalt   not  keepe  thine  anger 
 
 asainft 
 
 D*J3  in  mrfufid 
 
 uSttinpoculo. 
 
 DJJD3  ira. 
 
 He  is  of  great  ftrcngtb 
 thac  is,  long  fufte  ring. 
 
 ni  Shi 
 
 Magnus  virtute  id  efl, 
 longanimis. 
 
 Lonyit  irarum>ia  eft    j 
 tardus  ai  tram  >  fa 
 0\3K  "Wp  br€vJs 
 
 irarum, Ρτο.ι 4. 17.  id 
 εβ>  praceps ad iram 
 ztRVA&t  pro  fa  vote 
 tram. 
 
 vairij>  a  ")S3J  firvavit. 
 
po  ^n  Bxpoption  oftbeMarall  La^Comma^.      Lib.: 
 
 Scriptur4propo*it  ahfo- 
 lute  &  fine  condition^ v 
 qaod  ex  Hypoihefi  jntel- 
 ligi  debet. 
 
 How  a  man  is  to  re- 
 leive  bis  enemies  Affc. 
 under  the  burthen. 
 
 7ripttx  gemmio  ejuf- 
 dtm  ni, 
 
 3ί?η 
 
 Hove  murther  fheweth 
 it  felfc  in  the  eye. 
 
 againft  thy  brother.  Efau  kept  his  anger  againft  his  bro- 
 ther lacob  untill  the  day  of  his  fathers  death,  Gen.2j.41. 
 and  his  pofterity  after  him,  v/hoiai^rafeit^afeit,  even 
 to  the  foundation  thereof,  Pfal.  127.7. 
 
 Whether  is  this  a  commandement  or  not,  when  the 
 Lordfaith,^  angry butfinnenot,Ephef.qtg. 
 
 Although  it  feeme  to  be  given  out  by  way  of  com- 
 mandement, yet  it  is  rather  to  be  understood  here  con- 
 ditionally s  ifyee  be  angry  ftn#e  not,(o  Pfal.  8<5.  i*  J  he 
 Lordarifeth;  and  his  enemies  mil  be  fcattered',u\ZX  is,ifthe 
 Lord  arife,  his  enemies  will  he  fcattered.  So  Verfe^. 
 Thou  Ο  God  fenteft  a^kntifullraine,  and  thou  confirmedft 
 thine  inheritance,  that  is,\  when  thou  fendeft  a  plentifull 
 raine,  thy  inheritance  is  confirmed. 
 
 The  vertue  contrarie  to  this  continuing  in  anger,  is 
 tofeeketo  be  reconciled  to  our  neighbour,  Exod,z$.  5, 
 lfthoufeethe  Affeof  him  that  hateth thee  lying  under  his 
 burden  and  wouldeft  forbear  e.tt  helfe  him  ;  tboufialtfurcly 
 herewith him.TheChaldce  paraphraft  in  his  paraphraic 
 hath  it  this  way  $  when  thou  feeft  the  AiTeof  him  that 
 hateth  thee  lying  under  the  burden,thou  ihalt  leave  thine 
 owne  bufinefle,thou  ihalt  leave  the  Afle  with  his  burden, 
 and  thou  (halt  leave  thine  hatred,  and  be  reconciled  to 
 thy  neighbour  5  and  then  thou  fhak  learne  to  know 
 quickly,  what  it  is  to  helpe  the  Afle  of  him  that  hateth 
 SoChrift,  Mat.$.  if  thou  bringthygift  to  the  Altar,  and 
 there  remembrefl  that  thy  brother  hath  ought  again  ft  thee, 
 leavethfgift  at  the  Altar  ^  and  goe  and  be  reconciled  to  thy 
 brother-,  fo,  leave  the  Afle  for  a  while,and  firftbe  recon- 
 ciled to  thy  enemy  :  the  Lords  chiefe  intention  is  here  of 
 reconciliation,  hath  God  regard  of  Afles,  1  Cor. 9 .9  i 
 
 Secondly, this  murther  commeth  to  the  eye  $thc  hca- 
 then^faid,  animus  habitat  in  oculis,  the  mind  dwelleth 
 in  the  eye ;  there  is  an  eviil  eye,  which  is  a  covetous  eye, 
 Troy.  13. 5.  Eat e  not  the  bread  of  him  that  hath  an  cvill 
 
 eye 
 
 5 
 
Of  murtker  in  the  heart. 
 
 -   ■  ■ 
 
 9l 
 
 eye,  that  is,  of  a  covetous  eye  -,  fo  there  is  an  'adulterous 
 eye,  2  /V/.2. 14..  And  there  is  an  envious  eyc,Deut,i^.p. 
 Takeheede  that  thine  eye  be  not  eviU  agatnfi thy  brother  5 
 and  there  is  a  murthering  eye,  1  Sam.  18. 9 .And Saul eyed 
 David  from  that  day  forward,  Hcbraaice,  he  looked  Upon 
 himwithanevilleye  :  So  lob  16.  9.  Mine  enemiejharft. 
 neth  his  eye  upon  me  ;  thefe  the  Greekes  call  *Vp/wW  thefe 
 who  looke  fiercely. 
 
 Thirdly,  this  murthcr  fheweth  it  felfc  in  thecounte. 
 nance,  Gen,  4.  Why  is  thy  countenance  fallen,  Aph  is  called 
 the  nofe,  and  it  is  called  anger,  becaufe  anger  fheweth 
 itfelfe  in  the  nofe,  and  fo  I  take  that  place,  Bfay  2.22• 
 Ceafefrom  man  whofe  breath  is  in  his  nofirils,  that  is,med- 
 dlenot  with  Chrift,  who  if  his  wrath  be  once  kindled,  yee 
 ferijhfiom  the  way/Pfal.i,  12.  The  breath  to  be  in  the 
 noftrils  is  commonly  taken  to  be  a  figne  of  infirmity,  be- 
 caufe the  breath  iheweth  it  fclfe  at  the  nofe. 
 
 But  it  would  feeme  here  that  it  fignifieth  infirmitie, 
 for  the  words  following  imports  infirmitie,  Q  Ki  ba  rnej 
 wherein  he  is  to  be  eficemedi 
 
 The  words  fliould  not  be  read  Β  a  me,  wherein,  but 
 [Bamme~\excelft4s  in  one  word,  becaufe  he  is  efteemed 
 the  high  and  mighty,  beware  that  yee  anger  him  not, 
 for  hee  is  the  mighty  God  5  and  the  words  of  the  next 
 Chapter  following  import  this,  For  behold  the  Lord,  the 
 Lordefhoftes  doth  take  away  from  lerufalem  and  from  Iuda> 
 &c.  this  the  Greekes  call  *™*wJWf«;  for  ήνζα  fignifieth  j 
 fupcrcilium  contrahere,  to  frowne  as  men  doe  when  they 
 
 are  angry. 
 *oitfl:ewethit  felfi 
 
 t  in  the  face,  L evit.  t  j.  10.  I  will 
 
 fet  my  face  againfl  that  foule  that  eateth  bloud;  that  is,  mine 
 anger.  So  Gen.  32.20,  Iwillappeafe  thy  face,  that  is,  thy 
 anger;  and  Lament»  4.  \6.  The/ace  of  the  Lord  hath  divi- 
 ded them.  So  Jer.3.i2*  f  will  caufe  my  face  to  fallnpon 
 them^na  1  Fet^.12.  The  face  of  the  Lord  is  upon  them 
 
 that 
 
 py  fcribitur  c*m  Vol 
 tST  legitarV*Uc*mk 
 
 j*d     ;.*  ,; 
 
 ayfia'wAabayti&'  f 
 immar.it  &  ^  oiulm 
 How  anger  iheweth  it 
 fclfe  in  the  counte- 
 nance. 
 C/ra. 
 
 7\Ώ2ί  qui  welfare* 
 futatui  eft. 
 
 Facrput  for  Anger, 
 
9** 
 
 An  Expofition  of  the  MoraR  Law.Comma^.     Lib  z. 
 
 Anger  iheweth  it  felfc 
 in  the  iacc. 
 cspumi. 
 
 S  •  Lira. 
 
 Anger  iheweth  it  fclfe 
 \  in  the  teeth. 
 
 How  the  tongue  mur- 
 dercth. 
 
 The  tongue  compartd 
 to  diverfe  things. 
 
 Chrift  fetteih  downe 
 the  three  forts  of  pu- 
 niihment-s  anfwerabJe 
 to  three  forti  of  anger. 
 The  Scripture  borrow - 
 tth  companions  from 
 \  Jerufalm,  Cavaaxy  and 
 I  the  places  about  it,  to 
 j  (hew  the  eftate  of  the 
 jgodly  and  the! wicked. 
 
 thai  doc  evilly  that  is,  his  anger  is  upon  them. 
 
 Fourthly,  this  anger  ihcweth  it  felfc  by  the  foaming 
 atthe mouth,  therefore  the  Hebrewcs  markc, that Ket. 
 z,eph  is  put  both  for  foame  and  anger,  Eflhen.  12.  The 
 King  was  very  wrath,  and  his  anger  burnt  within  him*, 
 thefe  the  Greekcs  call  <**&**«•»*  who  are  angry  untill  the 
 foame  ftand  at  their  mouth. 
 
 Fifthly,  they  expreife  the  anger  of  the  heart  with 
 their  teeth,  when  they  gna£h  with  their  teeth,  (^#7..  5. 
 ,/Wfi*j  is  properly  to  faw  with  a  faw,  becaufe  their  teeth 
 goe,  as  if  they  were  fa  wing  with  a  faw. 
 
 Sixtly ,  to  murther  with  the  tongue;/^r.  18.18.  Come  let 
 us  [mite  him  with  the  tongue.  The  tongue  is  compared  to 
 a  fword,  and  to  an  arrow  5  to  a  fword  that  killeth  commt- 
 nusy  neare  hand,  and  an  arrow  that  killeth  eminm,  that  is, 
 afarreoff,Ge#.49.23.  and  to  the  iharpeft  fword  that  is 
 called/^,  P/4/.42 . 1  o.and  to  a  razor,and  to  the  Iuniper^ 
 coalesthat  burnemoft  hotly  PfaL  120.4.  and  to  a  rod, 
 Prov.  iq.^In  the  month  of  the  fool• fo  is  a  rod  of  pride  ι  that 
 is,  with  his  tongue  he  beateth  others.  And  Bierom  inter- 1 
 preteth  that  place,  1  7^.3.3.^  mini  ft  er  mu&not  be  a 
 firikcr,  that  is,  hec  muft  not  raile  with  his  tongue,  and 
 verfe  iZ.&e  mnffi  not  be  given  to  n?/#<r,becaufe  when  men 
 are  given  to  wine,  they  have  no  care  of  their  tongue  j  j 
 theHebrewesfay  that  lingua  centinet  pharmaca  viu  &  j 
 mortis,  the  tongue  hathboth  the  drugs  of  lifeand  death, 
 &  mors  &  vita  in  manu  lingua,  death  and  life  are  in  the 
 power  of  the  tongue,  Prov.  18.21. 
 
 Chrift  defcribing  here  three  degrees  of  anger,  fet- 
 teth  downe  the  punifliment  anfwerable  to  them  5  and  he 
 alludeth  to  the  punifhments  which  were  ufuall  amongft 
 the  Iewes,  it  is  the  manner  of  the  Scriptures  to  borrow 
 comparifons  from  Canaan,  Jcrufalem,  and  the  places 
 about  lerufalem,  to  expreife  the  future  and  bleifed  eftate 
 of  heaven,  anagogically  5  fo  by  other  places,  to  expreife 
 
 the 
 
Ofvturther  in  the  heart, 
 
 9* 
 
 the  paincs  of  the  damned  in  hell,  zsTopbetis  called  Ge- 
 henna->  Co  the  lake  of  Sodome  is  called  the  torments  of 
 hell,  ReveUt.  19.20.  Thefe  were  cafi  into  the  lake  of  fire, 
 burning  with  fire  and  brimfiomc.  So  Itfde  7.  and  here  our 
 Saviour  Chrift  alludeth  to  the  puniihments  that  were 
 amongft  thelwes.  Butweemuft  not  makethefe  three 
 judicatories  in  Ifrael^  and  the  three  puniihments  fpoken 
 of  here  to  agree  all  together;  for  in  the  leaft  judicatory 
 in  Ifraelthcy  judged  not  of  matters  capital  1,  of  life  and 
 death,  >but  in  matters  of  goods;  but  Chrift  faith  here, 
 hee  that  is  angry  with  a  man  is  worthy  of  judgement, 
 the  judgement  which  Chrift  fpeaieth  of  here,  cannot 
 be  applied  to  thefe  judicatories  that  were  in  Ifrael:  and 
 thercis  a  third  fort  of  judgement  affigned  hereto-  Ge- 
 ienn*i0  but  the  Iudges  in  Ifrael  puniihed  none  in-Ge~ 
 henaa9onclythc  idolatrous  fathers  burnttheir  children 
 thereto  LMoloch: we  mull  onelythen  make  the compa- 
 rifonthis  wayes,  as  there  were  divcrfe  forts  of  puniilu 
 ments  amongft  the  Iewcs*fometefleranJ<fame  greater; 
 So  in  the  life  to  come,  there  ihall  be  fmaller  and  greater 
 paines  and  puniihments,  for  fmallerandgreaterfinnes; 
 andasthegreateft  torment  amongft  the  lewes  was  the 
 burning  of  their  children  unto  CMoloch^  fo  for  the  grca- 
 teft  fort  of  anger,  there  ihall  be  the  greateft  puniihments 
 in  hell. 
 
 The  fecondthingto  beconfideredhere,  is  theword 
 Raca:  Hebrew  and  Syriack  words,  ufually  are  interpre- 
 ted in  the  new  Tt  ftament,  but  this  word  it  not  inter- 
 preted ;  and  the  reafons  are ;  Firft,  becaufeit  was  a  word 
 commonly  ufed  amongft  the  lewes.  corvitiumiton  acn 
 fed  familiare ;  a  word  which  in- familiar  fpeechthema- 
 fter  ufed  to  the  fervant,  as  when  hee  called  him 
 noddie  or  witleffe  body :  So  ludg.  g.b.Kjihimekcp 
 hired  vaine  and  [Rekim*]  light perfons,  the  Seventy 
 tranflaieit,  «*&  viros  imnes^  hence  come  the  Swtcens 
 
 *fro#v 
 
 The  three  pun  la- 
 ments hcic,and  the 
 three  judicatories  in 
 in  ifiael  doe  no  ι  a^ree 
 in  every  clnn^. 
 
 As  there  were  greater, 
 and  leflkr  puniihments^ 
 tor  greater  or  lerTer 
 finnes  in  Ifrael  fo  iha'i 
 therebe  greater  ocldfe» 
 paines  in  hell. 
 
 Why  Raca  is  nor  inter- 
 preted in  the  new  le 
 
 ftamenc 
 
 V  I 
 
1 
 
 5>4 
 
 £'0,  Rabincic, 
 p")D  vacuum  ?Jft• 
 
 μνκ]ϋ'/ι(ά  nafofufpen- 
 naris)  nafm. 
 
 m  cum  Qridcre,  faftum 
 per  onomatopecan  adim- 
 tationemfeei  Httrs  f,ut 
 
 To  be  ansry  for  a  juft 
 caufe  ι*  nofinne. 
 
 The  Papifts  argument 
 to  prove  veniall  iinncs. 
 
 An  Expofition  of  the  MoraU  lAw£omm<t-6.     Lib.  ι  J 
 
 — — - — : — ■  I 
 
 [from the  Chaldeeword  Sarack vacuum  effe,  men  who 
 lived  by  robbery  and  had  nothing  of  their  owne3  as  ye 
 would  {ayjmfty  mc#$hcy  ihouldnot  be  called  Saracens , 
 from  Sarah,  forthey  came  οΐ  Hagar^  they  fliould  be 
 rather  called  Η  agar  em. 
 
 A  fecond  reafonwhereforc  this  word  Raca  is  not  in- 
 terpreted, becaufe  there  is  no  fit  word  in  our  language 
 whereby  to  exprefle  it  5  there  are  fome  Hebrew  and 
 Greeke  words  which  cannot  be  fully  exprefled  in  our 
 language.  Example,  lob  3 9. 30.  Her  young  oncs^Jcgna- 
 Ugnudam  ^fuckbloud;  but  it  is  better  exprefled  by  the 
 found,  then  tranfla  ted,  t  fay  glut -glut  ihua:  So  there  are 
 fome  words  in  the  new  Teftament  that  cannot  be  ex- 
 prefled well  by  tranflation,as  &&*ft«T,Gat.  6. 7.fignifieth 
 more  then  to  mocke,  it  fignifieth  like  wife  tofleere  with 
 thenofe,  and  with  the  mouth;  and  it  is  an  ironie  inge- 
 i  fture,  rather  than  inwords.  So  2  Pct.$t  10.  The  heavens 
 'Jhallgoe  away  fbfaii  with  λ  great  noyfe^  it  is  more  than  a 
 noyfc,  it  is  fuch  a  noyfe,  as  thefeamaketh  in  a  great 
 ftorme. 
 
 The  third  thing  to  be  marked  here  is  that  which 
 Chryfofiome  obferveth;  he  who  is  angry  with  his  brother 
 udrhout  a  caufe  is  guilty  of  judgement  3  therefore  hee 
 who  is  angry  with  his  brother  for  a  caufe,  is  not  guilty 
 ofjudgement,  andif  hee  have  a  juft  caufe  hee  may  call; 
 his  brotherfoole  ;  Chrift  called  his  Difciplesj^/?/,  Luc, 
 24.  a$.and"fo  Paul  called  the  Galattans  fooUfh,  Gain. 
 
 The  Church  of  Rome  goeth  about  to  prove  out  of 
 this  place,  that  fome  finnes  are  veniall,  and  fome  not; 
 thofefinnes  are  veniall  which  deferve  not  hell  fire,  but 
 fome  fmnes  deferve  not  hell  fire,  as  when  a  man  is  an- 
 gry with  his  brother  unadvifedly. 
 
 This  fallacie  is  like  to  that  which  is  propounded  to 
 boyes  in  the  fchooles. 
 
 That 
 
Of  killing  aninfm  in  the  mothers  mmbe. 
 
 9? 
 
 Thai  which  thou  boughteft  in  the  market  that  didft 
 thou  eat. 
 
 Biit  thou  boughteft  raw  flefhin  the  market• 
 ί  hcrefore  thou:didft  eat  raw  fteih. 
 
 The  boy  is  taught  to  anfwer  to  this  ffellacie,  that  here 
 they  pafie  from  the  fubftance  in  the  proposition,  to  the 
 accident  in  the.  affmnptioa,  from  theflefh  totheraw- 
 neiTeof  the  fldih^  ?nd  then , there  a«  quMUor terming 
 fbttretearmes^  andiohcrtccl^  me&neft 
 
 degrees  of  the  patnesot  hett,*othehigheft  degree ;  all 
 forts ^ofuhncsare.notpuniited :ia  the higheft  degree  of 
 puniihmeat»  as  heethat  ealktfo  his  brother  foole,  but 
 yet  allfotisof  ftafacbaird  piiii«ftibdinbiitWiihgteateror 
 ldTerpniriilbntoit.  ^ 
 
 The  conclufion  oi  this  tk%  P*  tv*^  1 3*  "κ&μϊίή  $)&ά 
 with  all  diligence ,  for  cut  of  m  'ptueed  itii/i  t  fought*  and 
 
 Secondly  >  as  finnesiocrsafeyfo  doe^he  fMniflittteftts, 
 
 — — *—  ^ J ^ 
 
 CHAP,    IIL 
 
 Dc  infariticidib,  of  the  killiw  ofdn  infant 
 in  the  mothers  wowie. 
 
 Commandment  V 1• 
 
 ExcJ.i  1.Ί1  if  men  ft  rive  4nd  hurt  ay^nxnmthchild^ 
 fo  that  h<*  fruit  depart  from  her,  avdyetwwifcbiefefi/lpw, 
 he  fhdl  be  furelj  funded,  (jrc 
 
 j 
 
 AS  the  world  in  the  creation  was  firft  a  confufed 
 mafle,  and  then  the  Lprd  by  degrees  diftinguiihed 
 the  feveralldayes  workes$  fodoth  the  Lord  in  the  crea- 
 tion 
 
 Conclufion,  \, 
 
 Conclufion ,  %± 
 
6 
 
 An  ExpofitionoftheMorall  Lau>£omma<6.    Lib.*,• 
 
 The  degrees  of  the  for• 
 ming  ofthe  child  in} 
 the  mothers  belJy. 
 
 *W3  puer  <nyj 
 
 .topvere• 
 
 Η  intricataadhudneiiue 
 \  in  veramfomam  eto- 
 
 lutaa^hl  conyol- 
 
 vulgar  Laiine« 
 
 -  This  place  is  net  right• 
 1  ly  tranflateduwhe 
 
 (tion  of  the  little  world  man,  thefirftfevendayesisno- 
 [thing  but  feed ;  Secondly,  hee is  crudled :  lob-io.  10. 
 tfcfi  thonm-fmrcdmcbnUike  mi  I  key  and  curdled  me  like 
 cheefe  ?  then  he  becommeth  flefh,  and  is  no  more  called 
 feed, .but j&f *f ,a  birth  ;  Thirdly,  the  principal!'  parts  of 
 the  body  are  faibioned,  as  thcheart,  the  braine,  and  the 
 liver  5  and  the  reft  of  the  members  arc  not  yetdifcerned  : 
 Fourthly,  when  the  armeis^thighesi  and  the  reft  of  the 
 members  are  diftin&ly  fafinoned,  therrit  is  no  more  cal- 
 led/* t*ry  b>i$  iHfantyJt-agMPyfMry  fromnagmry  mover  e, 
 becaMfeheebeginnethtoiftirre  in  his  mothers  belly,  the 
 3  5 .  day,  and  then  the  child  is  feptjmefirisy  borne  in  the 
 feaventh  ifrioneth,  and  none  livcrfi  before  that  time  : 
 but  ii  the  fat  us  be  perfed  the  forty  fift  day,  then  hee 
 beginftethlAftrkrethentatiethday,  and  his  birth  fal- 
 leth  in  the  ninth  moneth  5  but  if  thefatus  beperfe&in 
 the  fiftieth  day,  then  hee  beginnethto  ftirre  in  thehun- 
 dreth  d^y,  and  he  is  borne  in  the  tenth  moneth ;  fo  that 
 doubling  the  perfection  of  the  EmbriOy  which  David 
 called  Gtfifcw,  Pfil.  131.  ΐ£.  After  all  the  parts  are  for- 
 med,then  the  child  bdginneth  to  ftir  in  the  mothers  bel- 
 ly, and  tripling  againe  the  motion  of  the  child  in  the  mo- 
 thers belly,  wee  ihall  know  the  time  when  the  child  is  I 
 borne.  David  fpc&tth  of  thefc  degrees  how  the  child! 
 isfafhionedin  the Mothers  belly,  Vfil.  i$g.i6*  Thine 
 eyes  did  fee  myfnbfiwce  yet  being  uvperfeB ,  and  in  thy 
 bookeall  my  members  were  written  which  in  continuance 
 wereftfiiioned,  while  as  yet  there  was  none  of  them. 
 
 Thofe  WM&SfJS JWi/fi  1 ,2 2 •.  are  not  rightly  «inflated 
 in  the  vulgar  tranflation;  if  men  ftrivc  and  hurt  a  wo- 
 man with  child,  fo  that  her  fruit  def  art  from  hery  and  fact 
 livey  he jh  all  be  fur  ely  f  unified^  their  meaning  is,  that  the 
 •  tfian  ihall  be  puhifhed  by  a  fine  or  mulft  for  "ftrifcing 
 '  of  the  woman  if  ihe  abort  ^  but' filielivr,  .althougfrthe 
 child  die,  Jre^theftrikerftiarinotdieforit,  Hvhereas  the 
 
 law 
 
Of  killing  an  infant  in  the  mothers  wombe. 
 
 law  mcaneth,if there  follow ^afon^^mm^ckhQi'  to  the 
 mother  or  to  the  child,then  the  ftriker  ihall  die^this  place 
 then  muftbeuuderftoodofachilde  formed,  who  hath 
 liicin  him$but  if  it  be  but  Embrio^  or  that  which  is  called 
 majft  rW^,before  all  the  members  be  fafliioned  ;  then  if 
 ihe  bring  forth  fuch  a  birth,he  ihallnotdieforit,theif- 
 ventj  tranflate  it,  ifherfruite  depart  from  \\ζτ\ζ«κ„ινμιν0, 
 nonfigrtAtum  not  (lamped jand  the  Rabbincs  cal  it  rfmam, 
 which  word  they  borrowed  from  the  Greckes,as  money 
 notftampedorfealed,fo  is  the  Ε mbrio  before  thefoule 
 be  created  in  the  body  ,  and  that  word  Afo»  which  is  in- 
 terpreted death,they  feeme  to  have  read  it  ljbon  $  as  you 
 would  fay  virunctnlus^VvacCae  Germ.ws  call  Ma»Mkix, 
 or  like  the  little  man  feen  in  the  aple  of  the  eye$  as  if  they 
 S  would  fay  Μ  the  body  be  fully  fa(hioncd,and  have  all  rhe 
 j  members,  and  be  a  little  man,  then  he  who  ftriketh  the 
 I  mothcr,and  maketh  her  to  abort,  fhali  die  for  it,but  if  the 
 .  birth  be  not  perfectly  fafliioned,and  it  be  not  a  marwikin, 
 j  when  the  ftriker  ftriketh  the  mother  and  fliee  abort  of 
 fuch  a  birth,he  ihall  not  die  for  it. 
 
 When  a  man  ftriketh  a  woman  in  thefeaventh  moneth, 
 heeisrathertobejud^edamurtberer,  than  in  the  eight 
 moneth,if  ihe  part  with  her  childejfor  the  child  which  is 
 borne  in  the  eight  moncth  is  commonly  dead, and  there- 
 fore the  Greekes  faid  fc£]  ot*£i  Wa,  Ζ  eta  notafeptcnarij 
 |  numeri  apud  Grtcos^  ?^vive,TLeta  ftandeth  for  the  eight 
 number,and  being  the  firft  letter  of  the  word  $*?*r$-,  it 
 was  the  note  ofthofc  who  were  condem-nedtodye:  he 
 who  is  borne  in  the  eight  monet  his  called  [Napal]  abor- 
 tivut  juddeciiiiM  fr  ^Tv&^abortive  or  untimely  fruite  fal- 
 len from  the  tree,  the  child  borne  before  the  time,oppo- 
 fite  to  chordtu^  who  is  borne  after  the  time,  fuch  as  thofe 
 were  calted  /i^r/iw^M/^becaufe  they  were  buried  under 
 the  evesofthehoufes,  and  not  reckoned  as  living  chil- 
 dren to  be  buried  amongft  others .  hn&Salomon  alludeth 
 
 I  i  i  i  to 
 
 El 
 
 VOX  damnum,  cxitiu 
 
 iz«wijptw  $moibM 
 Iweameniu  *1  ejw  «- 
 plar  fomatam. 
 
 p&NvirUnCuliu  jui 
 
 cotspicitur  in  nigrcdinc 
 oculi. 
 
 Wty  rather  to  be  judg- 
 ed α  murthcrer  ifhee 
 ftrikcavronuninthe 
 fevemh  moncch.nor  in 
 che  eight  monecb  after 
 her  conception. 
 
 ^"753  abort  μ  atm  tvB  \ 
 
 λ  ^^tadm. 
 AllufioHm 
 
<>% 
 
 Why  the  children  born 
 in  the  feventh  naoneth 
 hv•,  and  not  in  the 
 
 Simile* 
 
 Greatcrueltytokiil 
 the  infant  in  the  mo- 
 thers wombfo 
 
 f—faity  Sccu*din*9a 
 
 tranquiMtate  foetus  a 
 
 x/ίη  Expedition  of  the  Moral!  LatoXommand  6, Lib, 
 
 to  this  Ecelef.  6. 3  Me  that  hath  no  bunaU^  an  untimely  birth 
 is  better  then  he  ,  the  reafon  why  the  infant  liveth  who 
 was  borne  in  the  feventh  moneth,  and  not  in  the  eighty  is 
 this,  becaufe  the  infant  in  the  feventh  moneth  gathereth 
 all  his  ftrength  together,  turneth  himfelfe,  changeth  his 
 place,and  feeketh  for  a  more  commodious  places  if  he  be 
 borne  when  the  fpirits  are  wakned,and  ftirred  up,he-may 
 live^  and  the  child  in  the  feventh  moneth  in  his  mothers 
 belly,is  like  unto  a  man,when  he  is  fleeping  in  his  bed,  af- 
 ter his  firft  ileepehee  turneth  himfelfe  that  heemaylay 
 himfelfe  morecoramodiouily,but  if  it  fall  out  that  he  can 
 fleepeno  more,then  hcarifcth  and  walketh  ;but  he  doth 
 things  more  confufedly  and  indigeftedly  •  but  after  that 
 he  hath  turned  himfelfe,  if  he  fall  aileepe  againe,  then  he 
 fleepeth  more  foundly,  and  is  more  hardly  wakned  5  fo 
 when  the  child  is  borne  in  the  eight  moneth,  his  fpirits 
 are  diffufed5and  hath  no  ftrength  to  helpe  himfelfe  forth, 
 but  dieth  in  the  birth;  and  therefore  if  a  man  ft  rike  a  wo- 
 man in  the  fevAith  moneth,and  ilie  abort;  there  is  more 
 probability  that  he  hath  killed  a  living  child,  then  if  iliee 
 had  aborted  in  the  eight  moneth :  for  Ottimeftris  liveth 
 notinthebirth,and  it  may  be  prefuppofed  that  the  infant 
 was  dead  at  the  time,  the  mother  bearing  it  in  the  eight 
 moneth;  fo  it  was  not  the  ftroke  of  the  ft  riker  that  made 
 the  child  to  die,  but  becaufe  it  was  in  the  eight  moneth, 
 therefore  fhe  brought  forththis  dead  tihild. 
 
 It  is  a  great  cruelty  to  kill  the  childin  the  mothers  bel- 
 ly,to  kill  this  innocent  in  his. firft  maniion,  which  ihouid 
 have  beene  the  place  of  his  refuge ;  the  tunicle  in  which 
 he  is  wrapped  in  his  mothers  belly,is  qz lled^  ^//^becaufe 
 (as  the  Hebrews  fay) the  young  infant  ihouid  live  peace- 
 ably  in  it,  in  his  mothers  wombe,  as  in  a  place  of  refuge• 
 When  Benah,  and  Rehab  killed  ijhbofheth^  Davidfaid^  ye 
 are  wicked  men  who  have  hi  Red  a  righteous  ferfon  in  his  own 
 houfc^ufon  his  ownbeckfiall  I  nU  require  this  at  your  hinds* 
 
 2  Sm. 
 
Ofjelfe-murther. 
 
 99 
 
 ι  54^.4.11. Sothe  Lord  will  require  at  the  hands  offuch 
 killers,  the  blood  of  infants. 
 
 Theconclufionofthisis,  the  Lord  who  forbiddethin 
 his  law  to  kill  the  kid  when  it  is  fucking  the  damme,had  a 
 further  intention  here:  for,doth  God  regard  kids,  ι  Cor. 
 8 .9 ί  b  Jt  his  chiefe  intention  is,  that  young  iftfants  may 
 be  faved,  both  when  they  are  in  their  mothers  wombe, 
 and  when  they  are  fucking  their  breads. 
 
 Concltijion, 
 
 CHAP.  IV. 
 
 BE  'ΑΤΤΟΦΟΝΙΑ. 
 
 Offelfezmttrther. 
 commandement.  VI. 
 1  Sam.  31.4.  Saultooke  a  [word  and  fell  upon  it^and  died. 
 
 AL1  power  which  man  hath  is  of  God,  and  the  Lord 
 hath  refcrved  the  power  of  death  and  life  to  him- 
 jtfelfe,  \Sdm.2.6.Ocut.$i.\9.  Hec  hath  not  granted  to 
 manthepowerofhisownelife,hee  hath  made  him  ufu- 
 fructuanum,  and  he  hath  granted  him  dominium  utile > 
 butnot  fupremum  dominium,  not  abfoluteand  high  do- 
 minion, as  the  Lord  hath  give»  the  earth  to  the  fonnes  of 
 men,  Ρβί.  1 1 5 . 1 6.  he  hath  granted  utile  dominium  the 
 pro6table  dominion  to  thcm3but  not  the  fupreme  domi- 
 nion, he  hath  refcrved  that  for  himfelfe  :  A  man  is  lord 
 over  his  naturall  and  moral!  anions,  1  Cor.  7.4.  The  wife 
 hath  no  power  over  her  owne  body,  but  the  husband,  before 
 flie  was  married  (lie  had  the  power  over  her  own  body  to 
 difponc  of  it  to  her  husband  3  but  when  (he  is  married  ihe 
 
 Iiii  2  hath 
 
 God  hark  referred  the 
 power  of  life  and  death 
 to  himfelfe. 
 
 evtile. 
 7>ominium2 
 
 CSufrmm 
 
 God  hath  given  the 
 profitable  dominion  of 
 the  carthjbuc  not  the 
 iuprcmc. 
 
Selfe  mtrrther  Is  con- 
 trary to  nature. 
 
 When  a  man  may  de- 
 fire ί  he  {eparaticn  of 
 the  feidefrcaa  the  body 
 
 The  body  is  called  the 
 
 foulc^tcanfeof  the 
 neere  conjunction  of 
 them  as£ifiMo,  28. 
 and  xi.i.H^,i.i4> 
 
 Contrary  to  the  law  of 
 God. 
 
 Pcn'rary  to  the  law  oi 
 man. 
 
 100  ιΛη  Εχροβύοη  t>fthe  Mwall  LaTt>. Command  6 . Lib. 2 
 
 hathnotthat  power;  God  hath  put  under  mansfeete, 
 {heepe,oxen,beafts  of  the  field,the  foule  of  the  aire,  and 
 the  nfh  of  the  fea,  W rvhatfievcr  pajfeth  though  the  paths 
 ofthefeas,Pfal.  8.7,8.  thofe  he  may  kill,becaufe  the  Lord 
 hath  given  him  power  over  them  to  kill  them  for  the 
 maintenance  of  his  life  5  but  he  is  not  Dominus  viu,  nee 
 membrorum^  he  is  not  lord  of  his  owne  life,  or  of  theleaft 
 member  of  his  body  s  therefore  hce  may  not  kill  him- 
 felfe. 
 
 This  felfemurther  is  contrary  to  the  Law  of  nature, 
 contrary  to  the  divine  la  w,and  contrary  to  humane  laws. 
 Firft.it  is  contrary  to  the  law  of  nature,  for  everything 
 feekcth  the  prefervation  of  it  fclfc  5  skin  for  skin,  and  all 
 that  a  man  hath  will  he  give  for  his  life,and  nature  abhor- 
 reth  death  asthelaft  enemy.  1  Cor.  \  5. 
 
 The  foule  and  the  body  make  up  one  perfon,  and 
 therefore  they  dellre  not  to  be  feparatcd,  neither  fliould 
 they  defire,  except kbe  for finne,as  /Wfaid,  cupio  dtf* 
 fohi,  J  defire  to  be  dijfolved,  Phil.  i«|.  W  hen  the  foule, 
 is  out  of  the  body ,  itdefirethtobeinthebody.  Revelat. 
 6.10.  How  long  Ο  Lord  holy  andtrue^  dofl  thou  not  ytdge 
 and  revenge  our  blood  i  The  foulescall  it  their  blood, 
 becaufe  they  long  for  their  bodyes  againe,  and  for  this 
 it  is,  that  the  body  when  it  is  feparated  from  the  foule 
 iscalkd[/^/^yfc]  the  foule,  why  isthebody  called  the 
 foule  ?  becaufe  it  lhall  be  joyned  to  the  foule  againe  as 
 it  was  before,  and  the  foule  fliall^d  well  in  the  fame  bo- 
 dy, this  is  therefore  contrary  to  nature,  for  a  man  to 
 make  a  feparatnn  betwixt  his  owne  foule  and  his  bo- 
 dy. 
 
 Againe,  it  is  contrary  to  the  divine  law,  the  Lord 
 commandeth  us  to  love  our  neighbour  as  our  felfe,  buta 
 man  that  killeth  himfelfe  cannot  love  himfelfe. 
 
 Thirdly,  itiscontrary  to  humane  lawes,  and  there- 
 fore they  doe  as  much  as  they  can  to  refraine  ir,  bctaufe 
 
 it 
 
Ofjelfe-murther. 
 
 ΙΟΙ 
 
 it  takcch  away  a  member  from  the  commonwealth,  they 
 have  made  ordinances  j  that  fuchbemade  openfpeda, 
 cles,and  that  they  be  not  buried  in  Chriftiau  buriall,  to 
 rcftrainethisfinne. 
 
 It  is  not  lawfull  for  a  man  to  kill  himfelfe  for  detc- 
 ftation  of  finnes  paft:  for  this  life  is  oncly  the  time  of 
 repentance,  therefore  the  fathers  defined  it  thus,  Efi 
 momentum  unde  pendct  At  emit  at  ^  it  is  the  moment  upon 
 which  our  eternity  hangeth:  and  as  thofe  who  are  com- 
 mitted to  prifon,    mud  not  breake  the  prifon  at  their 
 ownehand,  untillheewhocommitteth  them  to  prifon 
 command  them  to  come  out :  Ν  on  enim  poem  v/tatur 
 furttva  dtfeesfione,  fed  crefcit^  when  a  man  breaketh  the 
 prifon  he  efcheweth  notthepuniihmentby  flying,  but 
 encreafeth  it  rather.  Lucretia  killed  her  felfe  that  ihec 
 fhould  not  be  defiled  by  Tarquinius,  but  it  had  beenc  no 
 finneinher,  ifihee  had  not  given  her  confent;  for  if  a 
 woman  that  is  forced  againft  her  will  fhould  lofe  her 
 virginity,  then  chaftity  fhould  not  be  reckoned  a- 
 mongft  the  gifts  of  the  minde,  but  onely  amongft  the 
 gifts  ofthe body ,as  ftrength,  beauty,  and  health;  there- 
 fore ihe  was  guilty  of  felfe  murther.  It  is  not  lawfull  for 
 a  man  to  kill  himfelfe  to  efchew  finne  to  come,  for  wee 
 muftnotdoeevill  that  good  may  come  of  it ;  it  is  not 
 lawfull  for  a  man  to  cut  the  thread  of  his  owne  life, 
 that  he  may  enjoy  life  eternall,  for  God  onely  deter- 
 mineth  the  time  ot  his  abode  here,  and  when  hee  (hall 
 remove:  and  therefore  the  children  of  God  have  wait- 
 ed alwayes  till  the  Lord  fhould  make  the  diffolution, 
 Luc.i.ig.  Now  'AW**  lei  test  thsu  thy  fervent  depart  in 
 pcacc^  intheSyriackeitis,  now  thou  openeil  the  prifon 
 doore;   theprifoner  muftnot  goe  out  untill  the  prifon 
 bee  opened  untobim.  Philip•  1.23.  1  defiretokdffil- 
 ved. 
 The  Stoikes  faide,  if  a  wife  man  were  taken  captive 
 
 1  iii  3  he 
 
 A  mm  it  not  e<j  kill 
 himfelfe  in  4ctcftit:ofi 
 of  linnc  paCt. 
 
 Simik, 
 
 None  may  kill  himfelf 
 co  enjey  eternal!  life. 
 
The  Stoikts  held  that 
 a  man  might  kill  him• 
 felfe. 
 
 Slffi; 
 
 Anfw¥ 
 
 lot  %An  Expofition  tf the  Morall LalbXommand  6. Lib. ζ 
 
 hce  might  foonc  relieve  himfelfe  $  and  if  be  thought  not 
 himfelte  happy  iaborids,hee  might  quickly  loofe  him- 
 felfe:  and  Seneca  faid,  Quamcunque  venam  noHri corp or is , 
 e(fe  venam  ad  liber  tat  cm,  that  any  veinc  in  the  body  was  a 
 vcinc  to  liberty , he  meant  that  a  man  might  open  a  veine, 
 and  let  himfelfe  blood  to  dcath:but  it  was  better  faid  of 
 Plato,  Ne  dividas  lignum  in  i//<*,that  is,take  not  the  foulc 
 from  the  body  in  the  way  here. 
 What  are  we  to  judge  oiSampfon  who  killed  himfelfe• 
 As  S  ampfon  was  a  type  of  Chrift  in  his  conception,fo 
 was  he  in  many  of  his  adions,  and  in  his  death :  Gabriel 
 the  angell  told  Mary  of  her  conception :  fo  did  the  angell 
 tell  Sampfins  mother,  ind.  13.3.  and  as  the  angels  name 
 who  came  to  Mary  was  Gabnelfo  the  name  of  the  angell 
 who  came  to  Sampfins  mother  was  <^4  dmirablc$S  ampfon 
 was  a  type  of  Chrift  in  his  name,he  was  called  Shamjhon, 
 Soliltts  or  little  Sunne ,foChrift  is  the  Sunne  of  right  eouf- 
 neffe^Malac.^iMt  was  a  type  of  Chrift  in  his  marriage: 
 as  he  married  with  the  Philsiin^  fo  Chrift  married  with 
 the  Gentiles  ;  and  S  ampfon  killed  moe  at  his  death  then  in- 
 life,  fo  did  Chrift.  S ampfon  was  dirc&ed  by  the  Lords 
 Spirit,inhis  marriage  5  lud.  14. 4.  His  ft  her  and  his  mo- 
 ther knew  pot  that  it  was  of  the  Lord  that  he  fought  An  occa- 
 fion  againJt  the  PhiUfiins :  as  he  was  a  fnare  to  the  Phili- 
 ftins  in  his  marriage,  and  directed  by  the  Lord  in  it  $  fo- 
 was  he  in  his  death,  he  was  dire&ed  by  the  fpirit  of  the 
 Lord  in  it:in  the  originall  it  is,  [_Pagnam~]  hue  illue  impelli 
 a  Spirit »5tobe  driven  here  and  there  by  the  fpirit,  W.  tj^ 
 1 5  .as  the  bells  which  hung  in  the  skirts  of  Karons  gar- 
 ments  are  called  £ Ptgnomonybccaufe  they  were  ihaken 
 toand  fro. 
 
 But  he  deilred  to  die  with  his  enemies. 
 He  defired  not  to  die  with  his  enemies  that  uncircum- 
 cifed  death,  Pfal.z^.g.Deflroy  not  myfiule  with  the  wick~ 
 cd-.ζΐλά  his  laft  words  may  be  taken  rather  as  a  conceffion 
 
 then 
 
 \D)3&  SoUcddeisd 
 
 V   t 
 
 VW&  <<f  fie  ft  diml• 
 
 UlMS* 
 
 Sampfin  in  his  death 
 vtas  directed  by  the  fpi 
 ritofCod. 
 
 fie  dtclumquedpercxf- 
 (tone  ferfmt* 
 
 Sampfondtfitea  to  die 
 ^wibhisenemiesjbut 
 not  φα t  unciicumfiied 
 
 deam. 
 
 :^ 
 
Ofjelfe-murtbcr. 
 
 then  a  praycrras  a  good  captaine  had  rather  die,then  chat 
 his  enemies  fliould  prevaile;  and  the  fathers  reckoned 
 himamongft  the  martyrs,  for  hce  moft^willingly  bare 
 witneffe  to  the  truth.  Secondly,  his  teftimony  was  con. 
 firmed  by  his  death,  and  it  was  for  a  divine  and  fuperna- 
 turall  truth.  And  laftly,forthe  glory  of  God;  all  which 
 concurred  in  the  death  o{Sampfon,and  the  Lord  accepted 
 of  his  prayer,and  heard  him  when  he  dyed,and  gave  him 
 greater  ftrength  then  before. 
 
 How  could  Sampfon  be  a  type  of  Chrift,  feeing  hec 
 committed  many  great  finnes  t 
 
 Many  were  types  of  Chrift,  but  not  in  their  finnes. 
 Tichomus  inhisrulefetdowneby  Auguftine^iz\xh>Abbit 
 emmyvel  rcmovenda  quoad  fignifcationem  iftam^  pefcata-, 
 velea  in  corporis  chriflt(qttod  efi  Ecclefi 'a) partes  ac  membra^ 
 qutpeccatis inter dum  contaminantur^  transferendayhc  mea• 
 neth,  that  as  types  of  Chrift  they  committed  not  thofc 
 fin%  but  as  members  of  the  Church  they  finned*  and  the 
 finnes  (hould  not  be  transferred  upon  them  as  they  were 
 types  of  Chrift,  but  as  they  were  members  of  the 
 Church.  A  mans  pi&ure  doth  not  alwayes  reprefent  the 
 man,  forfometimesthefaultisinthe  wood;  and  fome- 
 times in  the  ftone,or  paper,and  fometimes  in  the  colours, 
 and  fometimes  in  the  unskilfulnefle  of  the  painter ;  yet  it 
 isthepi&ureofthat  man  which  it  reprefenteth :  fo  al- 
 though there  be  defe&s  and  wants  in  the  types  of  Chrift, 
 yctthey  may  be  types  ofhim.Now  \ΐ  Sampfon  had  becne 
 afelfemurtherer,the  Apoftle  would  never  have  recko- 
 ned him  up  amongft  the  faithfull. 
 
 A  man  is  bound  by  lawfull  meanes  to  feeke  the  pre- 
 fcrvation  of  his  life;  the  Hebrewes  call  this  Vivificare, 
 &  not  at  affurn  continuum^  noninchoatum  jthatis^  itfignifi* 
 eththeprefervationoflife,  but  not  the  beginning  of  life, 
 asiV0w.2j.33.  /  fiould have  killed  thee^fedaftnum  vivi 
 
 ficaffl 
 
 cm. 
 
 that  is,  /  Jhould  have  kept  the  ajfe  alive.  So 
 Iiii  4  Num- 
 
 — ^i-_ 
 
 Rcafon » proving  clue 
 Ssmtfbn  died  in  the  fa- 
 vour of  God, 
 
 8«Φ. 
 
 Anfvt, 
 
 Men  albeit  they  com• 
 
 mic  great  finne^  may 
 be  types  of  Chrift. 
 
 Simile. 
 
 apud  Hevraos. 
 
I.OA 
 
 A  mAn it  a  fclfe mils 
 therer  when  he  ipends 
 his  mcancs  that  enter- 
 taine* hi*  Life., 
 
 Life  pat  for  the'main- 
 teruncc  of  (be  life. 
 
 The  life  uktn  for  &e 
 fpirmiaDltfe, 
 
 Λη  Εχροβήοη  of  the  MoraU  LatoXommand  6.Lib.2. 
 
 Num.$  j Λ  5• Num  vivifcAftis  omnem  foeminam  ?  that  is, 
 have yeprefcrvedthe  women  alivc,$o Luc.  17.34. 
 
 Amanisguiltyoffelfemurther,  when  hee  fpendeth 
 the  meanes  prodigally  which  ihould  cntertainc  hislife^ 
 wee  have  a  naturall  life,  and  a  fpirituall  life,  the  meanes 
 which  entertaine  our  naturall  life  arc  called  our  lifes^*# 
 thou  befiegefl  a  towne^  thoufialt  not  cut  downe  the  fruitful! 
 trees y  i^irbor  enim  agri  homo  efi^  for  the  tree  of  the  field  k 
 wan,  Deut. 10*19.  that  is,  it  is  the  meanes  whichmainc- 
 tainesthelifeofman.  SoPro.zj.zyJtpallbe  lifetothy 
 W4;ia,thatis,maintenance.  So  in  the  Gofpellitisfaid, 
 that  the  poore  widow  caft  into  the  treafury  vwvfo  father 
 whole  ///?,  that  is,  her  whole  fub fiance.  \Mark.  1 2 .44.S0 
 the  woman  having  an  iffue  of  blood  twelve  yeares,  fpent 
 her  living  upon  the  Phyfitiansj  Luc.  8.  43.,  3λ0*τ*> 
 gte9  her  whole  life :   So  Ecclej.  6.  8.  The  feore  walking 
 he  fire  the  living ;  marke  the  ορροίϊποη,Ρ^/τ  and  living, 
 for  living anaJcad$  the  poore  are  judged  as  they  were 
 dead  civilly,  becaufe  they    want  the  comfortable 
 meanes  to  maintaine  their  Kfe^when  men  doe  prodigally 
 wafte  the  meancswhkh  ihould  entertaine  their  life,  this 
 the  Greekc&cali  *w*>  as  if  ye  would  fay,  nonfalvatio 
 fui  5  not  the  fafety  of  himfelfe,  fuch  a  one  was  that  far- 
 lorne  fon,  Luc.  15.13.  Who  wafitdJiisfibfiaMce  with  riotous 
 
 Jiving^  ζων  άσήτνΰ 
 
 Our  life  is  alfo  taken  for  our  fpirituall  life,  and  when 
 wee  have  not  the  care  to  entertaine  the  grace  of  God  in 
 ourfelves,  then  wee  arefaide  to  be  murtherers  of  our 
 foules,  and  when  wee  negleft  the  meanes  of  our  fal  vati- 
 on,fuch  as  thofe,  Num  λ  6  $  8 .  are  called  pec  cat  ores  in  ani- 
 mamfuam^fmn&s  againft  their  owne  foule^  the  life  of 
 the  foule  is  a  more  excellent  life,  then  the  life  of  the  bo- 
 dy *>  the  life  of  nature  is  feated  but  in  the  blood,  ViU  efl 
 infanznine^  the  life  u  tn  the  bloody  Gen*  1 5? „  but  our  fpirr- 
 tuailiifeis  in  the  blood  of  Chrift :.  our  naturall  life  is 
 j  maintained 
 
Ofcruellmurther. 
 
 ios 
 
 maintained  with  corruptible  things,  ihoujhalt  not  dt~ 
 flroy  the  trees  thereof  by  forcing  an  axe  againft  them^  for 
 thou  way  ft  eate  oft  hem  ;  and  thou jhalt  not  cut  them  down*, 
 for  the  tree  of  the  field  U  mans  life,  Deut.  20. 1  p.  But  our 
 fpirituall  life  is  maintained  by  the  tree  of  life,  Iefus 
 Chrift,  therefor  e  this  life  is  called  the  life  ofGod.  Ephef. 
 4.18. 
 
 The  Hebrewes  fay,  that  the  ammonites  and  Moabites 
 who  drew  the  Ifraelites  to  idolatry,  and  killed  their 
 foulcs,  were  puniflied  unto  the  tenth  generation,  that 
 they  fhould  never  enter  into  the  Congregation :  but  the 
 Edomites  who  killed  them  with  the  fword,and  the  ££#>- 
 tawwhodrownedthem,werebutpunifhed  to  the  third 
 generation. 
 
 Theconclufionofthisis,  ifitbe&great  finne  to  put 
 out  the  life  of  another  man,  it  is  a  greater  finne  for  a  man 
 to  put  out  his  owne  life,  forhemuft  love  his  neighbour 
 ashimfelfe. 
 
 CHAP.  V. 
 Ofcruellmurther 4 . 
 
 commandment.  V  L 
 
 Luc.ii .  1 .  There  wercfrefent  at  that  feafon  fome  that 
 told  him  of  the  Galileans,  whofe  blood  Pilate  had  mingled 
 with  their  facrifces.  . 
 
 LEt  us  enquire  here,  firft,  why  Pilau  mingled  the 
 blood  of  the  Galileans  with  their  facrifices  i  Seconds 
 ly,why  they  propound  this  queftion  to  Chrift  ? 
 
 The  occafion  why  Pilate  mingled  their  blood  with 
 
 the 
 
 Onclufton* 
 
 The  caufc  wliy  P/«fe* 
 killed  the  Galilean, 
 
ιο6 
 
 An  Expofttionoftbe  MoraB  Law.  Commando. Lib.  2.  I 
 
 )>φ}ΐ3  Extfteres. 
 )*ΝΒΠ  Piccatores. 
 
 HowfoddsofGalllie 
 drew  people  at cer  him* 
 and  taught  them  that 
 they  fliould  obey  no 
 King  but  God• 
 
 Au$uftu*  ippamteda 
 daylyfacriScc  for  hies 
 felfc. 
 
 their  facrifices  was  this;  when  the  Romans  had  fubdued 
 thclewes,  they  laid  grievous  taxations  upon  them,  and 
 they  fent  their  Publicans  abroad  day  ly  to  exad  of  them, 
 and  thereforethey  called  them  NogefcimjxAftores  inthe 
 Symcke^GAbbt^coJleifortributorum^  from  the  Syriacke 
 word  GabhA,  which  fignifieth  to  gather  tribute  or  tole  \ 
 they  hated  them  fo,  that  they  called  them  finners,  and 
 they  would  not  marry  with  them;  thereforethey  faid,*Jr 
 contingAt tibi uxor  quae fit  aliqua  i  public  Anis^  take  not  a 
 wife  which  is  any  of  the  Publicans,  and  they  would  not 
 eatc  with  them,  nor  converfe  with  them•,  becaufe  the 
 Publicans  handled  the  lews  fo  hardly,  they  hated  both 
 them  and  the  Romans  exceedingly;  and  one  luJasofGA- 
 liky  Aft.  ^^j.lnthe  dajes  eft  he  tAXAtion^  rofe  up  And  drew 
 aw  Ay  much  peopU  After  hir»^  he  taught  thofe  that  follewedK 
 him,  that  they  ihould  acknowledge  no  other  King  but 
 God,  and  that  they  ihould  have  no  other  Lord  but  God 
 himfelfe;and  he  reafoned  this  v/nQS,tboufiAlt  worjhip  the 
 Lord  thy  God^Andhim  onelyjhAlt  thouferve  5  therefore  all 
 civill  honour  is  forbidden  to  be  given  to  Kings;no  tunlike 
 to  that  conclufion  of  the  Pope,  the  fpirituall  man  judgeth 
 all  things,  and  he  is  judged  of  none ;  therefore  the  Pope 
 and  the  clergy  are  exempted  from  all  civill  auth  ^rity. 
 
 thilo  in  his  booke  de  legAtione  aA  CAium>  teftifieth, 
 thdXi^iugufius  upon  hisowne  charges  appointed  a  day- 
 ly  facrifice  for  himfelfe  in  the  temple ;  and  TheophyL• 
 ff«/ writing upon  Att.  5.  fheweth  that  this  ludas  GaIu 
 Uus  forbad  that  any  ihould  facrifice  for  the  Emperour; 
 PiUtewhcn  hefaw  thefe  GAltleAns  (who were  thefol-  I 
 lowers  of  ludxs  GaIiUus)  facrificing,  hee  came  upon] 
 them  and  killed  them,  and  mingled  their  blood  with  ; 
 their  facrifices ;  becaufe  they  forbad  to  facrifice  for  C&-  \ 
 ftr.  Some  came  and  told  Chrift  what  piUte  had  done  j 
 to  thefe  men,  and  they  thought  that  thefe  men  were  j 
 greater  finners  then  others,  for  thofe  who  are  cut  off  by  j 
 
 the 
 
Ofcrueftmurthcr. 
 
 °7 
 
 the  fword,  men  thinke  that  hey  arc  greater  finners  then 
 others,  and  they  that  die  not  well  5  but  a  man  may  die  a 
 violent  deatb,and  yet  die  in  the  favour  of  God  5  afudden 
 death  is  not  alwaies  a  bad  death,  lobs  fons  died  fuddenly, 
 but  to  the  wicked  it  is  a  bad  death.  ^34.20.  and  loft  as 
 was  killed  in  the  battell,and  yet  the  Lord  faith,  /  willga. 
 then  bee  to  thy  fathers,  and  thou  Jhalt  be  gathered  to  thy 
 grave  in  peaccy  ι  King  .22.20. 
 
 Now  for  PiUtes  cruelty,  it  may  be  exaggerated  by 
 many  circumftances :  Firft,  who  did  it,  when  hee  did  it, 
 where  hee  did  it;  for  anions  are  accounted  either  good 
 or  e vill ,  not  onely  from  the  ob jed  and  end,but  alfo  from 
 the  circumftances ;  for  even  as  in  the  naturall  body,  it  is 
 not  enough  to  be  a  perfect  man,  and  want  no  member, 
 but  alfo  that  he  havecolour,  proportion,and  ftraightnes, 
 which  doe  grace  the  body :  So  ana&ion  is  not  good,un- 
 lefle  all  the  circumftances  concurrent  it  is  accounted  as 
 an  evilla<ftion,ifany  circumftance  be  wanting  $  therefore 
 Thomas  faith  wel,  Β  on  urn  non  nifi  ex  Integra  can  fa  conflarey 
 malum  zero  ex  quocunque  deftttu  confurgere ,a good  a&ion 
 i^notmadeup  unleife  allthecaufes  concurre,  but  a  bad 
 aition  is  made  up  of  any  defe&.  When  many  circumftan- 
 ces concurre  in  an  evil  a£iion,thcy  aggravate  the  fin  very 
 much,as  the  lfraehtcs, Ezek.  23.37.  committed fpirituall 
 adultery  with  their  Idols,  they  facrificed  their  children 
 to  Moloch ;  they  defiled  the  San&uary  with  blood,  and 
 they  defiled  it  with  blood  upon  the  Sabbath  day*  There 
 were  many  circumftances  to  exaggerate  Ρ  Hates  fadj  Firft 
 that  a  Magiftrate  fhould  kill  fo  cruelly,  this  was  *w.™v./y 
 trucid4n.Mat.jo.28.znd  ηοίφοηϊ'.ιν  wterficere.Secondly 
 the  place  exaggerates  the  fa6i,being  done  in  the  temple. 
 When  Athallah  wasto  bcYiWtd  J  eho'yda  the  Pricft  com- 
 manded to  carry  her  forth  without  the  ran^es^  1  King.  H; 
 t5.thatis,  without  the  precin<ft  of  the  temple,  he  would 
 nothavcher  blood  ihednearethe  temple  to  defile  it,this 
 
 murther 
 
 A  violent  detth  not 
 al  waves  a  bad  death. 
 
 The  exaggeration  of 
 Mitts  ctwclty, 
 
 Tt)9m*.<{uefl.i>*d  i. 
 
 Great  cruelty  in  Tilctt 
 tofcUlthofe,  hefeemga 
 '  Wagiftiwc. 
 
__jf"T1 — -~———— • _^^^„  ι 
 
 ι  oS  An  Expofition  of  the  Moral!  Law.Command.6.  Lib.  2.. 
 
 Great  cruelty  to  kill 
 them  in  the  temple. 
 
 When  the  hiding  of*  a 
 fiadiimmfliech  tinne. 
 
 OfySl•. 
 
 The  heathen  carried 
 great  reverence  to  the 
 AUar. 
 
 Tumhi  adyerfaria. 
 
 SuidtuhSpvfif. 
 
 murther  came  neareft  to  Zacharies  murther,  who  was 
 killed  betwixt  the  porch  and  the  Altar,  which  was  nearer 
 to  the  holieftofall  then  the  Altar;  he  killed  them  in  the 
 temple  publikly  in  the  fight  of  all  mzn,Th$mas  faith  well, 
 Occultatiopeccati^quaefifimplex  ctrcumftantiApeccati^  di- 
 minuit&  nonatgetpeccatumjumqwafignum  verecnndit, 
 &,qui  manifefilpeccat^  cum  agit^  turn  docet^  that  is,  the  hi- 
 ding of  the  finnc  which  is  one  circumftance  that  ebneur- 
 reth  in  the  finne,it  doth  not  aggravate  the  finnc,  becaufe 
 itisafigneofihamefaftnefTe,  and  he  that  committetha 
 fin  publikcly.heboth  doth  it,  and  teacheth  others  to  doe 
 thelike.£/iy  j.p.they  proclaime their  finnes  as  Sodome^ 
 that  is,they  ihew  them  out  and  hide  them  not.S^  quando 
 $ccultatiopeccati  efi  caufapcccati,  no  η  dminuit  fed  auget  & 
 conUituit  novum  frcciem  peccati ,but  when  the  hiding  of  fin 
 is  the  caufe  of  fin,it  doth  not  diminiih  fin,but  augmentet  h 
 it,and  maketh  up  a  new  fort  of  fin,  as  it  is  in  fecret  theft, 
 fraud,or  deceit. 
 
 Thirdly ,to  kill  them  that  were  not  under  h  is  jurifdifti- 
 on;for  the  Galileans  were  under  the  jurifdiftion  otHerody 
 fo  to  kill  them  at  the  altar  which  was  the  place  of  refuge, 
 when  they  were  now  begging  pardon  for  their  fins,  this 
 aggravateth  the  finne  more. 
 
 If  it  be  faid  that  Pilate  was  an  heathen,  and  had  nD  re- 
 fpe&  to  the  altar. 
 
 See  what  reverence  the  heathen  carried  to  the  Altar, 
 for  when  any  perfon  fled  to  the  Altar  for  refuge,  they 
 would  never  kill  him  there*  if  hee  refuted  to  come  out 
 from  the  Altar,  they  would  fmoake  him  out,  and  if  that 
 would  not  ferve  the  turne,they  would  dofe  him  up  in  the 
 temple  that  he  might  famiili  there,  and  that  the  heathen 
 had  alwayes  a  refpeft  to  the  Altar  of  refuge,  we  m  ay  fee 
 it  by  the  hiftory  of  ^imyrii. 
 
 ufmyris  being  fent  by  the  Sybarites  to  the  oracle  of 
 DelphcS)  to  confute  how  long  their  Common- wealth 
 
 ihould 
 
77;*  Lord  tnquirtth  for  blood  and punifteth  it. 
 
 109 
 
 ihould  ftand,it  was  anfwercd,that  it  ihould  continue  ever  j 
 unrill  they  reverenced  man  more  then  the  gods^hc  feeing 
 one  day  a  flave  beaten  by  his  mailer,  and  flying  to  the 
 altar  ofrefugc,yet  his  matter  fpared  him  notthcre  5  then 
 the  flave  fled  to  the  tombe  of  his  mailers  father,and  then 
 his  mafter  fpared  him  s  which  when  Amy  is  perceived, 
 prefently  he  went  and  fold  all  that  he  had,  and  went  and 
 dwelt  at  Ρ  depone  fa ;  for  now  1  fee,  faid  he,  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  to  kill  thefepoore 
 Gahleans^whcn  they  were  facrificing. 
 
 The  conclufionofthisis,that  the  Lord  abhorrcth  all 
 murther,but  cfpecially  crucll  murther,committed  open• 
 ly  in  the  fight  of  God  and  his  people. 
 
 CHAP•    VI. 
 
 How  the  Lord  enquired  for  blood 
 
 and  punt  [peth  it. 
 
 commandemenu  VI. 
 
 Pfal.  9. 12.  When  he  maketh  inquifition  for  bloud^  bee 
 rememhreth  them. 
 
 I 
 
 Γ  He  Lord  enqniretH  for  blood,  and  then  revengethit. 
 Fhft5heenquireth  for  blood.•  Gen^.9.  And  the  Lord 
 faidnnio  Cain,tvbere is  ^i 'bet  thy  brother  '.  So  Gftf.42.22. 
 Behoidnom.his  blood  is  required  at  oar  hands.  Darejh,  eft 
 fnmmoiudioomquirereAoiezrCii  diligently. 
 
 The  Lord  ^mreththkfcfeod,  vrt/ftoncswdtim- 
 b{r  of  the  houfi,  #4^.2.11.:  and  at  the  hands of  a  beaft^ 
 
 -  -  Gj&. 
 
 τ 
 
 Conclttfwh 
 
 \ 
 
 God  firft  enqwireth  for 
 
 blood 3and  ihcnpuni- 
 
 (hcthic. 
 
 ζ^ηη  qiefhit  fttfit- 
 
 tatus  jercunftatus  efi. 
 God  requiretH  ibe 
 blood  ot  maa3from  re» 
 ibnable3  unreafonebk, 
 and  ter,flei?c  creator?». 
 
— — *•— — — — — — — •  — — — — »^— ~-^—    ...... 
 
 1 1  ο  An  Expofition  of  the  Sforall  La0.command.6.Lib . 
 
 t.| 
 
 God  fearcheth  one 
 blood  from  the  ilicddcr 
 so  the  firft  inv  enter. 
 
 How  a  nuns  finne  fin- 
 deth  him  out. 
 
 γ3")  cub<tvit>excuba- 
 
 -  -r 
 
 vitjroprie  U^mum  eft 
 
 Why  is  fenfeattributed 
 to  feniklfc  creatures 
 
 Gen.  5.9.  and  at  the  hands  ofa  man,  that  is,  of  acorn- 1 
 monman,  and  at  the  hands  of  a  great  man,  and  at  the 
 hands  of  a  mans  brother  :  and  hee  enquireth  after 
 the  blood,from  the  {header  of  the  blood,  to  the  authour 
 or  firft  caufes  there  was  the  hand  of  the  ammonite  that 
 killed  Fr  tab  ythexe  was  the  hand  of  loab  that  fet  him  in  the 
 forefront  ofthe  battle,  and  there  was  the  hand  of  Da- 
 t>/^thatinyencedthis .:  yet  Nathan  paiTed  by  them  all, 
 and  {kid  to  Daiid^Thfi  hafl killed  Vrtah  the  Hittite  with 
 thefword,i  Sam^ii.  9.  So  there  were  the  falfe  witnef- 
 fes  who  teftificd  againft  Naboth  and  ftoned  him,  and 
 the  falfe  Iudges  wfyo  condemned  him,  and  then  lezabel 
 thcQueene,  andlaftthe  King,  whafealed  all  with  his 
 fignet:  and  yet  it  is  faid  that  K^ihab  killed  him.  ι  King. 
 21.1?.  Hafl  thou  killed and  taken  pojftfiont  The  Lord 
 &yes,2V/A#.32.2  3.  Tour finnes  fiall  finde  you  out ;  The 
 guilt  of finne  leaveth  fuch  a  fcent  behind  it,  that  the  pu- 
 nifliment  followeth  it  and  findeth  it  out,  even  as  the  dog 
 by  the  fcent  findeth  out  the  Hare,  and  as  the  hew  and 
 cry  followeth  the  murtherer;  fo  doth  the  revenging 
 hand  of  God  follow  the  finne  of  murther  home  to  the 
 dooreof  him thatcommitted k.Gen.4.  7.  Sin[Robhctz~\ 
 lyeth  at  the  doore^  that  is,  the  guilt  of  iin,  as  a  maftive  dog 
 lycthatthe  doore.  Deut.  31.17.  CWany  evils  and  trou- 
 bles β all finde  them  5  man  findeth  6ut  finne  firft,  and  finne 
 findeth  him  out  againe.  And  fee  how  the  fenfelefie 
 creatures  difcoverthc  blood  and  enquire  after  it;  lob 
 faith, £#  not  the  earth  cover  my  bloody  Cap.  \6.\8.  When 
 ienfe  is  given  to  heaven  and  earth,  then  the  Lord  figni- 
 fiethbythis,  that  this  finne  is  fuch,  that  it  inverteth  the 
 nature  of  the  fenfeleiTe  creatures  fetled  by  God :  and 
 therefore  they  feeke  to  be  revenged  of  this  finne,and  cry 
 out  for  a  veng.eance,which  is  fpoken  of  fuch  iinnes  in  the 
 Scriptures  which  muftprefently  be  puniihed  without  a-' 
 aydday.  :  '      ^ 
 
The  L&d  i  nqutn  thfor  blood  and puni/heth  it. 
 
 m 
 
 As  the  Lord  fearcheth  and  enqiiireth  for  the  blood3fo  , 
 hcrevcngcthit,whcnZ4f/y4r/4Awas  killed  betwixt  the 
 porch  and  the  altar,what  faid  he  *  The  Lord  lookcupon  tt, 
 and rt quire  it.  ι  Cbron.zq.avia  the  Lord  anfwered  to  his 
 rcqueft.£///-.n.5i.  I  fay  unto  you  ttfialbe  required.  A^ycrc 
 was  fcarcely  paft  when  the  Princes  who  condifcendedto 
 thisbloudy  murther,  were  all  killed  by  the  Aftyrians^nd 
 the  King  himfelfe  was  wounded,  and  there  he  died  ;  fee 
 how  the  Lord  revenged  this  blood. 
 
 And  wee  fee  this  more  evidently  in  David-  2  Sam.  12 . 
 £, 1  ο .  Bccaufe  thou  haft  flatne  Vriab  the  Hittite,  with  tht 
 fwordofthe  CAwmonitQ,  the  fxv  or  dfh  all  never  depart  ft om 
 thyhoufi;  which  was  performed,  firft,  in  the  ilaughter 
 of  his  fonne  Λ/#/•»0#;  fecondly,  ofAbfolon:  thirdly,  in 
 Adenuah  $  then  in  the  five  fonnes  oilehofavhat.  2  Chron. 
 21.  And  ofall  the  fonnes  of  loram  except  Acha&iaythQ 
 was alfo  killed  by  the  King  of  iczreeL  zChron.zi.  And 
 Athalia  killed  all  the  Kings  feed  except  M#,who  was  al- 
 fo killed  afterwards  by  hisfervants.  2  Chron.i^.  and 
 hisfonne  ^yimaziah  was  killed,  2  Chron.1%.  2  7.  and  loft- 
 as  was  killed  in  the  battle,  2  c/;™,?.  35.  23.  andlaftlyj 
 the  fonnes  of  Zedckias  killed  by  .Nebuchadnezzar,  2. 
 King.2  s.j.feehowthefword  never  departed  from  his 
 houle. 
 
 Secondly,  the  Lord  ina-keth  the  conference  to  bee 
 vindexfanguinii^  the  revenger  of  the  bloed;  for  when  a 
 man  hath  once  committed  this  finne,  how  fearefully ; 
 doth  his  confeience  torment  him^ ;  When  hob  wrote 
 to  Davtdihzi  Vriah  was  killed  atRabbah^David  thought 
 but  lightly  of  the  matter  at  the  firft,what  wrote  he  backe 
 Kyttab'i  Let  not  this  matter  trouble  thee,  for  the  [word 
 devoureth  the  one  as  wtll  as  the  other•  2  Sam.  11.25•  But 
 fee  how  this  matter  troubled  him  after  his  confeience 
 was  wakened,  thenhefaide  that  his  blood  was  clwayes 
 before  him.  F/S/.51.  3.  it  is. vcrbum  forenfe,  alwayes 
 fianding 
 
 God  revengeth  blocu 
 vtKcnlK:haihfc3ichcd  ' 
 it  out. 
 
 Hovt  he  revenged  the 
 biocdotZac/.'4rw//. 
 
 Hew  tj\£  Lord  reven- 
 ged the  blood  of  Vriah 
 upon  Ί>α%ΐά  and  bi* 
 pofterity. 
 
 Goo  makes  the  con- 
 feience of  man  to  re- 
 venge the  blood  that 
 hehathflied, 
 
112, 
 
 An  Bxpofttionoftbt  Mwai  Lav.Commind.o.Lib. 
 
 2..1 
 
 o^na^M^• 
 
 Blood  a  great  fting  to 
 the  conference. 
 
 trittitubat'Oniautof- 
 fenfioni  cordu 
 
 s 
 
 The  foules  departed 
 pfiretheirbloodtobe 
 
 revenged 
 
 Abfolute  deGres  with- 
 out iin  ihall  be  granted 
 
 A  ground  •ί  «ur  reiar- 
 rcftion. 
 
 (landing  up  in  his  face,  and  pleading  againft  him;  and 
 heprayed,thattheLord  would  deliver  him;  [Midda- 
 mim]  from  bloods  in  the  plurall  number,  to  fignifie  the 
 greatneife  of  this  finne ;  or  becaufe  hee  was  not  onely 
 guilty  of  the  blood  of  r^'^butalfo  of  thofe  who  were 
 killed  with  him,  Abigail  when  ilie  diiTwaded  David  from 
 killingo^Nabal,2Sam.i$^i.  fhefaid,  That  this  would  be 
 nogriefe  to  David,  nor  offence  of  heart  to  my  L  ord,  in  the  ο  - 
 riginallitis,  Lepukah  ulemicjhol]  it  fliallbe  no  dagge- 
 ring or  ft  umbling;  the  confeience  is  offended  at  the  re- 
 membrance of  the  fhedding  of  innocent  blood,  as  when 
 a  man  dallieth  his  foote  againft  a  ft  one.  D  avid  when  hee 
 rememb  red  this,  would  not  drinke  of  the  waterwhich 
 was  gotten  out  of  the  well  of  Β  ethlecm  by  the  hazard  of 
 the  blood  of  men ;  fee  what  difference  is  betweene  the 
 confeience  awakened  and  not  wakened,  and  how  little 
 l><w'</efteemed  of  ihedding  of  blood  in  the  firft  cafe.an  d 
 how  much  in  the  fecond. 
 
 Thirdly,  the  foules  of  thoie  who  have  beene  mur- 
 thered,  cry  from  the  heavens  for  a  vengeance  upon 
 thofe  who  have  murthcred  them,  Revcl.6. 1  o•  Horv  long 
 Lord  holy  and  true,  dost  thou  not  judge  and  revenge  our 
 blood  upon  thofe  that  dwell  upon  the  earth':  this  crying  of 
 the  foules  is  not  from  finfull  paffion,  as  the  Apoftles  de  - 
 fired  that  fire  might  come  from  heaven  and  burnc  the 
 Samaritans,  Luke  p.  54•  but  thisdefire  of  the  glorified 
 foules  is  without  finne;  and  all  defircs  without  finne, 
 which  are  abfolute  defires,muft  be  fulfilled ;  I  fay  abfo- 
 lute defires,becaufeChriftdefired  without  finne  that  the 
 cup  might  pafTc  from  him,  but  it  was  not  an  abfolute,  but 
 aconditionalldefirc:  butabfolute  defires  muft  be  full- 
 filled  ;  this  is  one  of  the  grounds  of  the  refur  region,  be- 
 caufe the  foules  now  without  fmne,do  long  to  be  joyned 
 to  their  bodies  againe,  therefore  it  muft  be  granted  to 
 them• 
 
 The 
 
Of  latofull defence. 
 
 The  conclufion  of  this  is,  let  us  pray  with  David  to 
 keepe  us  from  bloud,  and  let  us  ftudy  to  χνφ  our  hads 
 ininnocenciey  that  wee  may  compare  the  Lords  altar p  Pfal. 
 2  6.6.  and  that  the  Lord  rvwld  not  gather  our  lije  with 
 bloud)  men,  verfe  $. 
 
 vv 
 
 CHAP,   VII. 
 
 De  inculpata  tutela,  HqT*  a  mm  may  lawfully 
 defend  himfelfe. 
 
 Commandement  VI. 
 
 Ex  id.  21. 2.  Ifatheife  be  found  breaking  up,  andbefmit- 
 tenthat  he  die,  there  JhaB be  no  bloud  fifed  for  him,  if  the 
 Sunne  be  rifen  upon  him  there  fhaU  be  bloud /bed  for  him. 
 
 Ε  have  fpoken  of  unlawfull  killing,  which  is 
 murther  -,  now  it  remaineth  to  fpeake  of  lawfull 
 killing,  and  the  firft  branch  of  this  is,  inculpata  tut  da,  and 
 the  fecond  is  cafuall  flaughter. 
 
 G od  commandeth  that  a  man  fliould  not  kill  his  neigh- 
 bour j  and  fecondly,  that  hee  ihouldprcferve  himfelfe  -, 
 Firft,  that  he  ihould  not  hurt  his  neighbour* 
 
 Man  is  confidered  fixe  manner  of  wayes.  Firft,  as 
 lice  is  a  Chriftian ;  fecondly,  as  he  is  a  Magiftrate,third- 
 ly,  as  he  is  a  ^  ouldier  5  fourthly,  as  he  is  a  Cnizenjfiftly, 
 as  hec  is  a  Moraliftj  andlaftly,  as  heeisthewor.eof 
 nature. 
 
 In  his  firft  cftate  he  is  confidered  as  a  Chriftian,  and 
 then  hee  muft  lay  afidc  all  hetred:  it  is  natural!  for  a 
 man  to  love  his  friend,  and  it  is  naturall  to  him  in  his 
 corrupt  eflate  to  hate  his  enemy  :  but  it  is  a  worke  of 
 
 grace 
 
 Kkkk 
 
 Man  uconfiiicrc4  fixe 
 wayes. 
 
 AsiChiiftianhow  he 
 is  cobeniYcfcaifcifc. 
 
1 14  An  Εχρφύοη  if  the  Merati  Law.£imma.  6.     Lib.* . 
 
 As  α  Magnate. 
 
 At  a  Sou!d:c.-< 
 
 As  a  Citizen* 
 
 As  a  Moalifc     • 
 
 Aitfetworkofiutur*. 
 
 6fy&. 
 
 Anfw] 
 
 grace  when  a  man  pardoneth  injuries  done  unto  him. 
 The  Lord  commended  Salomon  much  for  this,  That  hee 
 fought  not  the  life  of  his  enemiesyi  King.^.  11. 
 
 Secondly,  man  is  confidered  as  a  Magiftrate,  and 
 then,  Heeheareth  not  thefwordin  wine,  Rom.i$.e.  but 
 heemuft  remember  that  it  \sgladtus  Dei,&  QidconUtthe 
 fword  of  the  Lord  And  of  Gideon y  ludg.  7.20.  and  hee  is 
 the  Lords  fword-bearer :  his  part  is  to  infthute  good 
 lawes,  and  put  them  in  execution  for  puniihitig  of  tranf- 
 grefTours. 
 
 Thirdly,  a  man  is^onfidcred  as  hee  is  a  Souldicr,  and 
 then  he  is  reputed  to  be  without  honour,  if  he  fight  not 
 for  the  welfare  of  his  owne  country,  and  feeke  not  to  re- 
 paire  the  wrongs  done  unto  it- 
 
 Fourthly,  he  is  confidered  as  a  Citizen,  and  here  hee 
 is  bound  to  feeke  redrefle  of  his  wrongs  by  the  law,  and 
 not  to  revenge  himfelfe. 
 
 Fiftly,  he  is  confidered  as  a  Moralift ;  then  it  is  more 
 honourable  for  him  to  overcome  his  paffions,  than  for 
 him  to  overcome  aftrong  city,  Pw.  1 60  3  j.  and  in  this 
 confideration  hee  mould  be  more  carefull  not  to  doe  a 
 wrongs  then  not  to  receive  a  wrong. 
 
 Sixtly,  hee  is  confidered  astheworkcof  nature,  and 
 then  he  rtiould  be  fartheft  from  revenge ; 
 
 Let  us  confider  how  nature  bringeth  forth  a  man, 
 and  that  will  teach  him  to  doe  no  wrong  to  his  neigh- 
 bour :the  Apoftle,  1  Cor.  1 ι.  taketh  an  argument  from 
 nature,  Doth  not  nature  t each  you  that  it  is  tinfccmcl-yfor  a 
 womantebejbavex?  Soivature  teacheth  a  maninhisfirft 
 ;creationand  birth  to  be  apeaceable  creature,  becaufc 
 file  bringeth  him  forth  without  weapons* 
 
 But  by  this  reafonyee  may  lay  that  a  man  may  not 
 delend  himfelfe  againft  injuries*,  becaufc  nature  bringeth 
 him  forth  without  weapons. 
 Nature  ftitf  feeketh  theprefeivation  of  it  felfe,  and 
 
 that 
 
Of  lalbfull  defence. 
 
 ny 
 
 that  which  nature  affordeth  not  to  a  man  for  his  prefcr- 
 vation,  art  muft  hclpc it.  Example?natur.ebringeth  forth 
 a  man  naked,  now  becaufe  of  the  injury  ofthe  weather, 
 and  the  uncomelincfle  ofthe  body  fince  the  fall,  nature 
 fcekethartto  hclpe  her,  to  make  cloathesforaman  to 
 cover  his  nakedneife,  and  to  defend  himfelfe  from  the 
 injurie  of  the  weather  j  fo  doth  it  for  weapons  defenfi  ve, 
 but  never  for  offenfive  in  the  firft  place :  the  hand  of 
 man  is  given  to  him  for  the  fafety  of  himfelfe,  but  not  to 
 wrong  his  cnemie,  τ  Sam.  25.26.  Servavit  manum  tuam 
 tib't^HcthAth refcrvedthj band  to  thy  fclfe  :  not  that  thou 
 fhouldeft  kil  i^^/withitjbutthat  thou  fhouldeft  defend 
 thy  fclfe  from  Saul^  who  is  purfuing  thee  to  take  thy  life. 
 ^  When  men  ufe  their  ftrength  to  wrong  one  another, 
 fee  how  the  holy  Ghoft  fpeaketh  of  them,  Dan.n.40. 
 Whenheedefcribeththe  combat  betwixt  the  King  of 
 the  South,  and  the  King  ofthe  North,  he  bringeth  them 
 fighting  like  two  beafts,  and  they  are  faid  [tricurc  3  to 
 pu(h  with  their  homes  li  etwo  rams :  when  men  goe 
 this  way  to  kill  one  another,  abufing  their  naturall 
 ftrength,  they  are  like  unto  beads  which  puih  at  others, 
 and  therefore  in  this  cafe,  Let  him  not  boaft  who  puttetb 
 on  the  harr.effe^  as  he  who  puttetb  it  off^  1  King.  2  ο.  1 1 . 
 
 Secondly,  a  man  is  to  defend  himfelfe :  and  in  neccfli  < 
 tie  the  Lord  maketh  him  a  Magiftrate :  and  as  innecef- 
 fity  all  things  are  common  for  the  fafety  of  the  life  of 
 man,  that  a  man  may  goe  to  his  neighbours  vineyard,  or 
 his  field,  and  eate  fo  much  as  will  fatisfie  his  hunger  $  fo 
 inneceifitytheLord  maketh  a  man  aMagiftratc  to  de- 
 fend himfelfe,  when  he  can  have  no  other  meanes  to  fave 
 himfelfe.  And  here  we  muft  put  a  difference  betwixt 
 him,  quiinfert  injuriamx&  qui  propulfat  in\uriam,  who 
 offereth  the  injurie  and  him  that  defendeth  and  holdeth 
 offthe  injurie,  he  muft  defend  himfelfe,  but  not  wrong 
 hiscnemie,  that  muft  be  his  chiefe  intention :  and  a  fe- 
 
 Kkkk  1  cond 
 
 Nature  fcekctk  helpe 
 from  nature  co4cfcnd 
 it  Iclfc. 
 
 Servavit  mwm  tuam 
 libi. 
 
 Π13  petijt.impetijt  cor- 
 
 nibus,  preprlc  dt  arkti- 
 hj  Mum. 
 
 A  maninncceffityisa 
 ma^iftrace  to  defend 
 himfelfe. 
 
A  man  tfiuft  not  fecke 
 revenue. 
 
 QtjtS• 
 
 *ΑΦ*\ 
 
 ι  *  6  Δη  Exptftion  of  the  Morall  Law .  Qomm&  6.     Lib.  ι .  \ 
 
 1  cond  intention,  if  hee  can  have  no  other  meanesto  fa  ve 
 himfelfe,  then  he  becomraeth  a  Magiftrate  in  that  cafe : 
 and  hee  muft  take  heede  here  firft,  that  he  feeke  not  re- 
 venge j  fef iWngtattct  is  mint,  forth  the  L  ord7  Rom,  12.  9• 
 therefore  Davidimh^  The  Lord  avenge  me  of thee^  but 
 mine hand jbali I- not  be upon  thee,  ι  Sam.2$.  12.  So  Prov. 
 20.22•  Say  not  / will  doe  to  him  &  he  hath  done  to  meeker. 
 5  ο .  1 5 .  Take  vengeance  on  hcr^  asjh  c  hath  done^fo  do  then 
 to  her0  here  the  Prophet  leaveth  the  revenge  to  God. 
 
 And  if  it  be  alleadged  that  Sampfon  faid,  As  they  have 
 done  unto  me^fo  have  I done  unto  them,  iud.x^.  11  there- 
 fore men  may  revenge  themfelves  upon  others,  who 
 have  wronged  them. 
 
 We  muft  put  a  difference  betwixt^a  Magiftrate  who 
 bearcth  pot  t hejwerd  in  vaine^  Rom.  1  j .  4 .  and  thofc  who 
 revenge  their  wrongs  hcroico  nflintfujis  Phinebas^Samp- 
 fen^  and  Ε hnd-?  from  thofe  that  follow  their  owne  parti- 
 cular revenge,  for  they  know  not  ofrvhatfpirit  they  *rey 
 
 LUC. 9. $  y. 
 
 Before  a  man  be  brought  to  this  neceffity  either  to  kill 
 or  be  killed :  firft  he  is  to  flee,  and  fecondly  to  defend 
 himfclfebyallmeanespoffible,  and  not  to  purfue,  if  he 
 beridofhisenemie. 
 
 Firft,  hee  is  to  flie,  UHatt.io.  23.  But  when  they  per fe~ 
 cute  you  in  this  clty^flee  yec  into  a  other ,  therefore  that 
 tenent  oiNavtrrus  is  moft  hlC^ca^emreofead^itti  put  at 
 utalap4Vitctury(jr  ad honor  em  rccupcrardim;  &  Soto^de- 
 fenfio  cuminterjeBioneeH  licit  a,  quiafuga  efl  ignomimofa^ 
 hethinkesthat (laughter  maybe  committed  for  the  ef- 
 chewing  ofab!ow,and  the  recovering  of  a  mans  honour, 
 and  Soto  huh  (laughter  in  defence  islawfoll  becaufe  to 
 flee  is  difhonourable. 
 
 A  s  hee  is  bound  to  flee  to  defend  himfelfe,  fo  hee  is 
 
 bound  to  hold  offthe  injurie: when  Ieborar»  King  oflfrael 
 
 fentamanto  take  ΕΐιΛ^Είφα  foidi  Shut  the  dooreand 
 
 I  hold 
 
 What  a  man  muft  doe 
 before  kill  or  be  killed. 
 
 NwArrn  E- 1  f  4. 
 Sotoan.%.q.$.dJ.ia 
 
 ν  ν  - 
 
 iGmprtmile  turn  in  fo- 
 rtius,id  efiifjfliteeum 
 extra  fepta>  ne  myttfluA 
 irrunt  in  mc. 
 
Of  laftfull  defence. 
 
 117 
 
 boldbimfifiat  tbedoore,  2  Kin.  6. 23.it  is  not  well  tranfla* 
 ted,bandle  him  roughly, he  was  only  to  fave  himfelt  here. 
 
 Now  whenhe  hath  ufed  all  other  meanes,and  cannot 
 favc  his  life  otherwife;  then  necefllty  in  this  cafe  maketh 
 him  a  magiftrate,  if  a  theefc  be  found  breaking  up,  and  be 
 fwittentbatbed/c,  Exo. 22. 2  λί  he  be  found  breaking  up, 
 £  im  bammahhthereth, "}  but  it  is  better  tranflated  cumpr- 
 fojiionis  inflrumento,  if  he  come  with  aninftrument  in  his 
 hand  to  breake  up  the  houfe,  now  in  fuch  a  cafe  the  Lord 
 faith,  if  he  be  killed,  then  he  who  killed  him  was  free  of 
 hisbloud  ;  becaufe  it  was  in  the  night  time,  and  there 
 was  none  to  helpe  hiras  and  it  could  not  be  knowne  whe- 
 ther he  came  to  rob  or  to  kill  jwhen  David  came  to  feeke 
 fupport  o(Nabal,hc  gave  him  achurlifh  anfwer,andfaid, 
 That  many  men  now  a  dayes  breake  from  their  mafiers, 
 1  Sam.  25. 10.  but  Abigail  faith  of  David,  that  hefigb- 
 tetb  the  battels  of  the  lord,verfe  28.  what  battels  of  the 
 Lordhad  hec  fought  ?  he  was  not  entred  into  the  king- 
 dome,  he  onely  defended  himfelfe  in  fleeing  from  Saul, 
 and  this  ^%4/Ycalleda  juft  defence, and  faith  that  he 
 did  fight  the  bat  tell  of  the  Lord. 
 
 When  Chrift  fent  his  Difciples  abroad  in  theirfirft 
 expedition,  hee  forbad  them  to  take  a  ftafFe  with  them,  I 
 (J^^Mo.io.thatis,fuchaftafFeasmight  hinder  them  j 
 in  their  way,  but  take  onely  a  light  rod  with  them,  no 
 ftafFe  of  defence  5  but  when  hee  fent  them  forth  after- 
 wards, hec  faith,  Hee  that  bath  not  afword,  let  him  fell  his 
 garment  and  buy  one,  Luc  21.36.  and  the  ApoftlesTeeme 
 to  have  carried  fvvords  in  their  defence,  and  although 
 thefe  words  contained  not  a  precept,  yet  they  are  taken 
 from  the  common  cuftome,  as  the  oppofition  of  the 
 former  times  implieth  •,  and  this  fword  (  or  if  yeewill 
 tranilate  it,  a  facrificing  knife,  as  fome  doe )  they  were 
 to  ufe  onely  in  defence  of  themfelves,  and  not  to  wrong 
 others,  and  therefore  Peter  when  he  fmote  off  Malcbns 
 
 eare,< 
 
 mnnaa  »x 
 
 Si  in  tffuflione,  vet  cum 
 ejfofionis  mftrumnto 
 
 Lex  1  z.  tabulafum  vt* 
 tat  fur  em  diurnwh  uc 
 cicii  nip  ni$fe  άψηάαί. 
 
 A  man  fightcth  the 
 Lord*  battel!  when  he 
 defendeth  bimfelie. 
 
 The  Apoftics  carried 
 weapons  to  defend 
 themfelves. 
 
 μάχαιρΑ  >  S'na  VSl  gl&• 
 Unit• 
 
 Kkkk  3 
 
1 1 8  An  Expofition  of  the  Morall  Law*Qomma.  6.     Lib.*. 
 
 Otjeft. 
 
 %4*f?> 
 
 ofyft. 
 
 How  thelc  words  >A/4f. 
 5.3  9,aiecobeundcp- 
 
 ftood. 
 
 We  may  reir.it  fome- 
 tbing  otourright/or 
 keeping  of  ptacc. 
 
 eareChrift,faid  to  him,  Put  up  thy  foordinhis  place  for  all 
 they  that  take  the  fwordjhallpertjh  with  the  fword^JMat.  { 
 2^.52. 
 
 Bfay  2.4.  They  βαΙΙ  Seat  their  [words  into  plough- fhares^ 
 and  their  fpeares  iuto  pruning  hookes  j  therefore  it  may 
 feeme  that  under  the  Gofpell,  men  may  not  ufe  a  defen- 
 fivc  weapon. 
 
 This  prophefie  is  onely  to  be  undcrftood  thus,  that 
 under  the  Gofpell,  people  ihould  live  more  peaceably 
 after  their  converfion  then  when  they  were  heathens 
 and  Pagans.  Secondly,  fome  unierftand  the  prophefie 
 to  be  interpreted  with  this  condition,  the  ilate  of  the 
 Church  ihall  be  fuch,  when  all  nations  ihall  receive  the 
 Gofpell,and  live  as  Chriftians  ihould  doe  that  then  there 
 ihall  be  no  warres ;  and  this  they  thinke  ihall  be  fulfilled 
 after  the  converfion  of  the  Iewcs. 
 
 CMatt.j.  jp.  Refifi  not  evilly  but  whomever  fhallfmitt 
 thee  en  the right cheeke,  turne  to  him  the  other  alfo :  and  if 
 any  man  willfite  thee  at  the  law^  and  take  away  thy  coat^  let 
 him  have  thy  cloake  alfo :  Therefore  it  may  feeme  that  it 
 is  notlawfullfora  Chriftian  to  defend  himfelfe. 
 
 There  is  no  place  in  the  Scripture  which  hath  been 
 more  miftaken  than  this :  lulian  the  Apoft  ate  abufed  this 
 Scripture ,  when  hee  would  boxc  the  Chriftans  upon 
 the  one  cheeke,  he  would  bid  them  hold  up  the  other 
 alfo;  but  Chrift  in  this  place  is  not.fpeaking  of  every 
 fort  of  injury,  but  of  light  injuries,  fuch  as  are  a  boxe,  or 
 a  blow,  or  loofing  of  a  coat  or  cloaks  hee  takethnot 
 away  all  judicatories  here 5  his  meaning  is  only  that  we 
 ihould  bee  patient  in  lighter  offences  and  wrongs,  and 
 to  remit  fomething  of  our  right  in  fuch  things  as  we  may 
 recover,  and  not  to  ftand  pun&ually  in  every  thing, 
 this  is  that  which  the  Gofpell  teacheth.  So  to  go  two 
 miles  with  a  man  if  hee  compell  thee,  but  not  an  hun- 
 dred :  fo  not  to  ftand  for  a  coat  or  a  cloake  3  bat  if  a  man 
 
 ihould 
 
Of  latofull  difcnce. 
 
 II? 
 
 ihould  take  all  that  thou  haft  from  thee,  then  thou  art 
 to  refift  him,  and  to  feeke  remedy  by  order  of  law.  So 
 the  words  following,  give  to  him  that  asketh  thee,  and 
 from  him  that  would  borrow  of  thee ',  turne  thou  not  away^ 
 verfe.  42.  if  thefe  words  iliould  be  extended  to  the  far- 
 theft,  there  were  nothing  more  hard,  and  it  would  be 
 contrary  to  that,2  Cor.S.i  3. For  I  meant  not  that other  men 
 be  cafed,  and  ye  burdened.  When  he  biddeth  them  holdup 
 the  other  cheeke,  it  is  not  meant  literally  here,  but  his 
 meaning  is,  that  they  iliould  be  patient  in  fuffcring  of  in- 
 juries. Lam. 3. 30. He giveth  his  cheekes  to  him  tbatfmitcth 
 him  5  that  is,  he  fuffereth  patiently .  Chrift  himfelfe  when 
 hewas  fmitten,  did  not  hold  up  the  other  cheeke,  but 
 faid  JVby  fmitett  thou  meHoh.  1 8. 2 3. therefore  the  words 
 are  not  to  be  taken  literally , but  are  to  be  underftood  that 
 we  iliould  carrie  a  Chriftian  heart,  ready  tof orgive,  and 
 nottoprofecutcall  injuries,  and  to  remit  fomething  of 
 our  owne  right  at  fometimes  for  the  Gofpelsfake. 
 They  fty  in  the  Schooles,  that  Virtu*  moralis  non 
 confiflit  tnpuncto  mathematico^  morall vertue  confifts  not 
 inamathematicall  point,  but  habetfuam  latitudincm^  it 
 may  be  farther  extended :  fo  whenthofe  Chriftian  ver- 
 tues  are  required,  they  are  not  fo  required  that  they  fuf- 
 fernofortof  extention;  yee  may  fpare  your  cloake,  or 
 yourcoate,  but  if  they  would  fpoile  you  ofall,  yeeare 
 not  to  y  eeld  to  that :  Paul  forbiddeth  the  Corinthians  to 
 goe  before  Heathen  judges  to  plead  $  but  yet  Paul  being 
 enforced,  appealed  to  c&far.  So  thattheGofpel  taketh 
 not  away  lawful  1  meanes  from  a  man  to  defend  himfelfe, 
 but  onely  fheweth  when,  and  how  hee  iliould  ufe  thofe 
 meanes,  and  how  hee  iliould  forbeare  to  feeke  to  be  re- 
 paired of  light  injuries. 
 
 Rom.  i2.i   .  Avenge  not  yourfelves  :  w  \*v\*t  Α&η&νης* 
 When  he  forbiddeth  them  thicfi*  to  avenge  themfelves^ 
 he  forbiddeth  them  not  to  defend  themfelves,  and  the 
 Kkkk  4 words 
 
 Wcfhould  be  patient 
 in  fuflfcnng  of  injuries. 
 
 Chrift  fuffcred  patient- 
 ly, yet  held  not  up  the 
 other  cheeke  wheahe 
 vrasfvnitten. 
 
 Morall  vertues  may 
 fufter  c  xtcntion. 
 
 ThcGofpeltalcethnot 
 away  lawfuil  meanei 
 of  defence. 
 
 Otjeft. 
 Anfw. 
 
120 
 
 An  Expofition  of  the  Morall  Law.Qomma.  6.     Lib, 
 
 j  words  going  before  ihew  this,  Requite  not  evillfor  evi/l  $ 
 :  this  is  thedefcriptionof  unlawfull  revenge,  and  not  of 
 \  lawfull  defence,  and  he  givcth  the  reafon,  Vengeance  is 
 I  mine,  and  Τ  will  repay,  faith  the  Lord',  and  Chrift  faith, 
 j  Shallnot  God  avenge  his  owne  eletf  i  Luk.iS.y. 
 
 Theconclufionofthis  is.  Neceffity  armeth  a  man  to 
 ι  defend  himfelfe,  but  not  to  kill  his  neighbour,  this  is  cal- 
 I  led  Gravis  neceptas^  great  neceffity,  but  if  it  beextrema 
 nceejfitasi  extreme  neceffity,  then  he  is  armed,  not  onely 
 with  defenfive,  but  alfo  offenfive•  weapons:  but  many 
 men  extend  this  neceffity  too  farre,  when  it  is  neither 
 extremaneccffittsjioi  Gravis  neceffttas. 
 
 ,1 
 
 Cepclf*fionm 
 
 I 
 
 Extrem. 
 
 Gravis- 
 
 Jgw 
 
 Igfwrantcr. 
 Exigntoantia• 
 
 CHAP%   VIII. 
 
 Of  cafuall  flaugbter 9  and  who  were  admitted  to 
 the  citie  of  refuge. 
 
 Commandement  VI. 
 
 2  Sam.iA..^.  ^dvd  when  the  woman  of  Tckoah  []>ake  to 
 the  King,fic fell  on  her  face  ,&£. 
 
 Τ  He  fixt  Commandement  commandeth  to  cutoff 
 the  guilty  murtherer,  fo  it  appointed  cities  of  re 
 fuge  for  cafuall  flaughter,or  for  thofe  who  in  fudden  paf- 
 fion  had  killed  a  man3  fuch  were  fheltered  in  the  citie  of 
 refuge  \  but  the  volunt  ary  orwilfull  murtherer  was  not 
 flickered  in  the  city  of  refuge. 
 
 Wee  muft  put  a  difference  betwixt  thefe  two,  agcre  ex 
 ignorantia,&  agere  ignorant er,to  do  a  thing  of  ignorance, 
 and  to  doe  a  thing  ignorantly  s  to  doe  a  thing  ignorantly 
 is  todoe  a  thing  that  we  are  ignorant  when  we  are  in  do- 
 ing 
 
Of  cafuall  faugh  te 
 
 r. 
 
 121 
 
 tgwrantM 
 
 'Accerfita. 
 
 ing  of  it  y  but  yet  ignorance  is  not  the  proper  caufc  why 
 we  doc  it,  but  fome  other  bad  accident  which  draweth 
 on  the  ignorance,as  Lot  when  he  lay  with  his  daughters, 
 here  he  did  it  ignorantly,  but  yet  his  ignorance  was  not 
 the  caufc  of  his  finne,  but  his  drunLenncfTe  that  drew  on 
 his  ignorance:  but  he  is  faidto  doc  a  thing  through  ig- 
 norance, when  his  ignorance  is  the  chiefc  and  the  princi- 
 pall  caufc  of  his  aiHon,  as  when  a  man  was  felling  wood, 
 his  axe  head  fleeth  off  and  killeth  a  man  3  here  he  killeth 
 ι  a  man  of  ignorance,  this  ignorance  isthechiefeand  prin- 
 !  cipallcauleofthea&ion;  it  was  not  accerfita  tgvorantza, 
 ]  fedfimplex  ignorant  ta^  he  drew  not  on  this  ignorance3but 
 itwas  fimplc  ignorance,  hethat  killed  a  man  of  ignorance 
 was  admitted  to  the  citie  of  refuge,  but  not  lie  who  killed 
 a  man  ignorantly• 
 
 There  are  three  forts  of  aoiionsof  men';  thefirftare 
 done  deliberately,  the  fecond  in  fudden  paflion,the  third 
 by  chance ;  the  firft  are  violent  injuries  and  wrongs, 
 and  thefe  were  not  protected  in  the  cities  of  refuge ;  the 
 fecond  were  the  a&ions  which  were  done  in  fudden  paf- 
 fion,and  thefe  were  admitted  tothe  cities  of  refuge;  as 
 the  woman  of  Tekoahs  two  fonnes  went  tothe  field,  and 
 the  one  of  them  killed  the  other  upon  a  fudden,  and  the 
 woman  faid  unto  the  King,  Remember  the  Lor d^  2  Sa-π. 
 14•.  that  is,  the  Law  of  the  Lord,  that  hath  appointed 
 cities  of  refuge  to  proteft  fuch,that  the  revenger  of  b  loud 
 kill  them  not.  The  third  were  cafuall  aftions  \vhen  a 
 man  was  killed  by  chance ;  as  they  who  kill  unawares 
 and  unwittingly  lcjh.20.3 .  and  thefe  were  admitted  to 
 the  citiesof  refuge. 
 
 Men  doe  things  either  voluntarii  willingly,  invite 
 againft  their  will ;  ex  parte  invite^  or  non  invti.  Firft, 
 when  one  committeth  murther  willingly,  then  he  was 
 notadmittedtothecitic  of  refuge.  Secondly,  whenhe 
 
 killed  tnviu^  againft  his  will,  then  heewas  admitted 
 
 4gtre< 
 
 VQittaUtlU. 
 1  fnvye, 
 
 ΝθΒ4.<; 
 
 to, 
 
Ml 
 
 An  Expofition  of  the  Morall  Law.  Comma•  6.     Lib 
 
 2r• 
 
 to  the  citie  of  refuge,  becaufc  this  was  ignorantia  invin- 
 cibility inevitable  ignorance  3  as  if  a  man  had  beene  fel- 
 ling wood,  and  the  axe  head  had  flowne  off  and  killed  a 
 man.  Thirdly,  ex  fane invite  agere,  to  doeathing  partly 
 againft  lis  will,  as  when  a  man  in  fudden  paffion  had  kil- 
 led his  neighbour,  and  he  was  admitted  to  the  citie  of  re- 
 fuge. Fourthly,  nonivite  agere,  this  commeth  ex  igno- 
 rantia concomitant  e,  of  ignorance  accompaning  the  fad:. 
 Example,  MUrius  SavoU  intended  to  kill  the  King,  hee 
 miffed  the  Klqg,  and  killed  another  inftead  of  him,  and 
 when  it  was  told  him,  he  was  forry  that  he  had  not  tilled 
 the  King;  he  did  not  this  ex  ignorantia  antecedent eyfed  ex 
 ignorantia  c  one  omit  ante  ^  and  the  fa<3  was  not  wvolunta- 
 rium^  he  did  it  not  invitus^  but  non  invite ^nd  fuch  a  man 
 was  not  admitted  to  the  city  of  refuge. 
 
 A  man  killeth  three  manner  of  wayes ,  Firft,  when 
 the  heart  killeth  and  not  the  hand  s  Secondly,  when  the 
 hand  killeth  and  not  the  heart  $  and  thirdly,  when  the 
 heartand  the  hand  killeth.  Whenthe  heart  killeth  and 
 not  the  hand,  that  commeth  not  to  be  tried  before  men  3 
 when  the  hand  killeth  but  not  the  heart,  thefe  were  ad- 
 mitted to  the  cities  of  refuge  3  and  thirdly,  when  both 
 the  heart  and  the  hand  killed,  and  thofe  were  not  admit- 
 ted to  the  cities  of  refuge. 
 
 Exod.  21.12•  Hee  that  fmiteth  a  man  that  hee  dic^fkalibc 
 furclyfut  to  death ;  that  is,  if  he  fmite  him  willingly,  hee 
 was  not  prote&eci  in  the  citie  of  refuge  5  the  vulgar  tranf- 
 lation  tanllateth  it,  qui  percujferit  homtnem  volevs  occ- 
 dcre*  mortcmorietur^  what  meaneth  hee  by  this,  volens 
 occdere^  willing  to  kill  ί  doth  hee  meane  this  <  hee  that 
 ftriketh  a  rfian  not  cafually,  but  willing  to  kill  him  j 
 or  meaneth  he  this  *  heewhoftri  eth  a  man,  willing  to 
 hurt  him,  but  not  to  kill  him,  and  in  the  meane  time  hee 
 kill  him  ^  doth  the  law  here  confider  the  purpofe  andin- 
 tenrion  of  the  killer  onely  ί  no,  but  the  law  confidereth 
 
 here 
 
Of caftull  flaugkter \ 
 
 1*3 
 
 here  cffctf»m  non  affeftumjihe  effcft,and  not  his  affeftion, 
 \vhetherhchadapurpofctokill  him  or  not  to  kill  him,. 
 if  he-kill  him,  he  is  a  murthcrcr.  Some  doe  kill,  and  in- 
 tend not  to  kill,  fomc  intend  to  ftrikc  and  nottokill,  and 
 yet  doe  kill,  and  thirdly,  fomc  intend  to  kill  and  yet  kill 
 not ;  none  of  thefe  were  admitted  to  the  city  of  refuge. 
 
 Thefcwho  killed  of  ignorance  were  admitted  to  the 
 cities  of  refuge,  with  fundry  caveats. 
 
 The  firft  caveat  was  this,  that  they  behoved  to  be  in 
 a  law  full  calling,  as  he  that  was  felling  wood,  if  his  axe 
 head  had  flowne  off,  and  had  killed  a  man,  the  Lord  faid 
 in  this  cafe  that  it  was  he  that  killed  him,and  not  the  man 
 felling  wood,  whocafually  killed  him  5  anions  take  not 
 their  denomination  from  him  who  cafually  dothfuch 
 a  thing,  but  from  him  who  of  purpofedothir.  When 
 the  children  of  the  Prophets  were  gathering  herbes 
 for  their  dinner,  τ  King.%.  one  of  them  gathered  colic 
 qmntid^ox.  fome  poyfonable  herbe,and  put  it  in  the  pot, 
 now  if  heehad  poyfoned  fome  of  his  fellowes  through 
 ignorance,  he  had  beene  protected  in  the  citieof  refuge, 
 becaufe  he  was  in  a  lawfiill  adiion  ^  but  if  he  ihould  have 
 ignorantly  killed  a  man  in  an  unlawfull  aftion,  then 
 this  ignorance  ihould  not  have  excufed  him.  Example, 
 if  a  man  had  ftrucken  a  woman  with  child  not  knowing 
 that  ihee  was  with  child,  and  the  child  had  died,  hec 
 would  not  have  beenc  protefted  inthecitie  of  refuge, 
 becaufe  he  was  in  an  inlawfull  a&ion:  So  if  he  had  beene 
 in  an  unprofitable  aftion,  as  if  he  had  beene  mowing 
 graffcupon  the  houfe  top>  Ρ  ft.  119.  29.  andaftonc  kzd 
 fallen  downe  and  killed  a  man,  this  ignorance  would 
 not  have  excufed  him,  becaufe  hee  was  in  an  unprofita- 
 ble aftion,  for  men  ufe  not  to  mow  graiTe  upon  the 
 houfe  top:  Soif  heehad  killed  a  man  ignorantly  in  his 
 fporr  or  psxiiimc^reslicita^rferia  cafttm  excuftt^  resve- 
 ro  illicit  a  <jr  jocofa  cafttm  at  roc  tor  cm  reddit.  V7  hen  a  man 
 
 is 
 
 The «reai . 
 
 α  Him  was  aJ  η 
 
 die  citie  of  refu 
 
 Caveat,  I 
 
 •  C!cJ  to 
 
 ignorance  exeu 
 m'n^who  ii  in 
 UlcaliiRP. 
 
 ro  b  α 
 a  law  • 
 
124 
 
 An  Expofition  of  the  MoraU  Law.  Comma*  6.     Lib  %  # 
 
 CAveat.  2, 
 
 Cavsat^. 
 
 \  Lapis  mam  quid  apud 
 
 1  2  King.  9  i+.Implwit 
 mwwn  arcu. 
 
 Caveat.  4. 
 
 is  about  a  lawfull  adtion  or  earned  bufinefTe,hee  is  excu- 
 fed  if  he  kill  cafually,  but  if  he  be  in  fport  or  about  trifles,  i 
 then  he  is  not  excufed. 
 
 The  fecond  caveat  is,  that  he  ought  to  be  circumfpeft  ! 
 in  his  lawfull  calling*  and  this  is  catted  debitaadvertc/itia^  I 
 due  confideration  or  takirg  heed3if  the  axe  head  had  ufu- 
 ally  flowne  off  before,  and  he  had  killed  a  man,  then  he 
 was  not  prote&cd  in  the  citie  of  refuge,  becaufe  he  had 
 not  ufed  all  meanes  poflible  to  make  the  head  of  the  axe 
 fail  *  the  like  we  fee  in  the  pufliing  oxc,  Exod.  21.  If  the 
 oxe  ufed  to  pufh,  and  his  mafter  kept  him  not  within  the 
 houfe,  and  then  if  he  kill  a  man,  his  mafter  was  to  die  for 
 it,  and  the  citie  of  refuge  faved  him  not. 
 
 Thirdly,  if  he  had  aninftrumentin  his  hand  which  was 
 not  a  fit  inftrument  to  kill  a  man,as  if  he  had  a  litle  pebble 
 ftone  inhishand,or  a  fmall  rodjif  a  man  had  died  offuch 
 a  ftroakjthen  the  man  *  iller  was  to  be  received  within  the 
 citie  of  refuge ,  but  if  he  fmote  him  with  an  inftrument  of 
 iron,  as  with  a  fword,  or  dagger,  then  he  was  to  die:  So 
 if  he  fmote  him  With  a  fionc  of  the  hand^  Num.  3  5 .  ι  η  .that 
 is,  with  a  ftone  that  filleth  the  hand,  as  Rabbi  Salomon  in- 
 terpreted it  5  not  with  a  little  ftone  5  fo  if  he  fmite  him 
 with  a  weapon  of  wood,  and  there  is  a  greater  reftri&ion 
 of  wood  then  of  iron.\ 
 
 Fourthly,  if  hee  had  throwne  a  ftone  at  a  man  where- 
 with he  might  have  bcene  killed, and  not  feeing  the  man, 
 nor  having  no  hatredat  him  before,  neither  fought  his 
 harme,  if  he  had  killed  him,  then  he  was  protefted  with, 
 in  the  citie  of  refuge  :  in  the  former  caveat,  although  hee 
 was  his  enemie  whom  he  killed,  yet  if  hee  had  no  fit  in- 
 ftrument to  kill  him  with,  hee  was  excufed  and  proteiled 
 within  the  citie  of  refuge*  in  this  caveat  alrhough  he  have 
 afu  inftrument  to  killhim,  yet  if  he  faw  not  the  man,  or 
 ;  hated  him  before,  and  then  killed  him,  then  hee  was  ad- 
 
 mitted  to  the  citie  of  refuge. 
 
 The 
 
Of  cafuall  (lciu»httr. 
 
 1*5 
 
 .The  Lord  Oeut.  19.  9.  promifed  to  them,  when  lice 
 fhould  enlarge  their  bonds,  he  would  give  them  moeci- 
 tics  of  refuge  3  this  promife  was  made  to  them  when  they 
 were  on  the  Weft  fide  Jordan^  of  before  they  came  over 
 the  rivers  they  had  three  cities  aligned  to  thennalready , 
 on  the  Eaftfideof  lordan,  and  he  was  to  appoint  other 
 three  moe  for  them  in  the  Weft  tide  of  Jordan  $  in  all, 
 there  were  but  fixe. 
 
 It  may  be  asked,  why  there  were  as  many  cities  of  re- 
 fuge appointed  upon  the  Eaft  fide,  as  upon  the  Weft  fide 
 οϊ  Jordan  ^  feeing  there  were  but  two  tribes  and  an  halfe 
 upon  the  Eaft  fide,  and  all  the  reft  upon  the  Weft  fide, 
 the  one  was  much  more  fpacious  then  the  other  ί 
 
 Although  that  which  was  onthc  Weft  of  I or dan  was 
 more  large  in  bredth  then  the  Eaft  fide,  yet  in  length 
 they  wTereequall  ^  therefore  he  appointed  as  many  cities 
 upon  the  Eaft  fide  as  upon  the  Weft  ί  and  there  may  be 
 another  reafonaifigned,  why  he  appointed  as  many  ci- 
 ties on  the  Eaft  fide  as  on  the  V\  eft,  becaufe  thofewho 
 dwelt  in  the  Eaft  fide  of  Jordan  were  fartheft  from  the 
 Temple,and  the  mcanes  of  Gods  wbrihip;  and  therefore 
 were  more  cruell,  and  readier  to  fhedbloud  fas  bor- 
 derers are  )  and  to  obviate  this ;  the  Lord  appointed 
 three  cities  of  refuge,  on  the  Eaft  fide  oil  or  dan. 
 
 In  what  citie  was  the  cafe  ofcafuall  (laughter  tryed, 
 whether  in  the  cities  of  the  Levites,  or  in  the  next  citie 
 where  the  flat  ghter  was  committed  ■? 
 
 The  man  when  hee  killed,  bee  fled  to  the  citie  of  re- 
 fuge, that  is,  to  one  of  the  three  ciries  of  the  Levites; 
 butwhen  he  was  tobetried,  whether  hee  killed  cafu- 
 ally  or  not,  then  hee  was  broughrbacke  to  the  next  citie 
 where  the  fa&  was  committed.,  and  it  hee  was  found  in* 
 nocent,  then  hee  was  reftoredbacke  to  the  citie  of  re- 
 fuge, where  he  was  to  abide  untill  the  death  of  the  high 
 
 \  *_* What 
 
 Three  cicics   on  each 
 tidcot  Jordan, 
 
 gJL'Jt* 
 
 Anfoo 
 Why  there  were  asm  1. 
 i\y  cities  on  the  Eaft 
 fide,  as  on  the  vVcfit 
 foUof  lordAiu, 
 
 fucfi. 
 
 Axfo4 
 
Ζ  6  An  Expofition  of  the  MoraU  Law  Comma-  6.     Lib  r 
 
 Anftr. 
 The  eltar  a  place  of 
 refuge. 
 Allufon. 
 
 Quefl. 
 
 Anfw. 
 Ofytt. 
 
 aSpan  ny 
 
 Locus  (Ottventwmt. 
 
 r-nyarpny 
 
 Ψ  τ 
 
 Vrbts  cowevMr. 
 ΓΊΠΤν  Atrium  vtl 
 
 ttfugium  diftum  quap 
 auxilij  loan. 
 
 AH#fi*** 
 
 What  place  of  refuge  had  they  when  thoy  were  in  the 
 wildemefle. 
 
 They  had  nohebut the  Altar,  Exod.u.  14. and  wee  j 
 fee  by  /oats  pra&ifethat  the  homes  of  the  altar  was  a  ; 
 place  of refugc^and  i^Wfecmethtoallude  totals,^/.  ' 
 27.5.//?  the  Jeer  ct  of  his  tabernacle  fodl  he  hide  me. 
 
 The  homes  of  the  altar  being  the  place  of  refuge,  why 
 then  refufed  Nehemiah  to  goe  into  the  temple  to  fave  his 
 life?  Nehem.6.1  r. 
 
 Becaufehewasaftrangcrand  not  a  Prieft,  he  might 
 not  come  neere  to  that  part  ofthe  temple. 
 
 But  a  ftrangerin  danger  of  his  life  might  have  fled  to 
 the  homes  ofthe  altar. 
 
 Nehemiah  knew  well  enough  that  this  was  but  a  forged 
 danger,  and  therefore  he  might  not  flie  to  the  homes  of 
 the  altar. 
 
 Thefe  cities  of  refuge  were  called  ^Gnare  hammikUt'] 
 locus  colle&ionis  ;  Num.35 .6.  &nd[_G?ure hammugnadah, 
 urhes  conventus.^  lo(h.  20.  9.  and  [Gnaz*arah^\  locus 
 auxilij.  2  Chron.^•  9. 
 
 Thefe  cities  of  refuge  were  appointed  to  fave  the  man- 
 killer  from  the  revenger  of  the  bloud  ;  and  that  they 
 might  have  thefafer  paflage  to  thefe  cities  of  refuge,  the 
 hie  wayes  were  made  plains,  the  hills  demoliihed,  and 
 the  hollow  places  filled  up,  and  bridges  made  for 
 them  to  paife  the  rivers,  and  there  was  an  cquall  d  ftance 
 betwixt  them,  and  they  were  fituated  uponthetops  of* 
 the  hills ;  and  they  fet  up  (  as  the  Hebrewcs  fay  )fiatnai 
 mercuriales,  images  by  the  way,  having  this  infeription 
 upon  them  [CMtckUt^zna  the  hand  pointingto  the  citie 
 of  refuge  5  and  lohn  theBaptift  alludeth  to  this  forme, 
 when  he  faith,  Prepare  ycetheway  ofthe  Lord,  make  his 
 paths  firaight,  ^#£#.3.3.  Chrift  is  the  citie  of  refuge  for 
 allpoore  and  ignorant  finners,  and  the  Preachers  are 
 fiatutmercvriales,  who  point  out  this  way  to  the  citie  of 
 
 refuge, 
 
Of  cafuatl  flanghttK 
 
 1*7 
 
 refuge,  and  fendeth  them  to  the  death  of  lefus  Chrift  the 
 high  Prieft.  See  £7*740.3, 4. 
 
 Why  were  they  commanded  toftay  in  thecitic  of 
 refuge,  untill  the  death  of  the  high  Ρ  rieft  i  for  all  mur- 
 thercommeth  out  of  the  heart,  M*t.  15. ip.  Whythen 
 were  thefe  who  caiually  killed,  confined  within  the  citic 
 of  refuge/* 
 
 Thiswasinjoyncdto  them  rather  as  a  puniihmentof 
 their  former  finnes,  and  likewife  to  teach  them,  that 
 lefus  Chrift  behoved  to  purge  both  their  finnes  of  igno- 
 rance, and  finnes  of  error  j  and  wee  may  fee  that  this 
 was  but  a  ceremoniall  law ,  fore  Π  ado  wing  fome  other 
 thing  to  corner  for  if  a  man  had  killed  another  twentie 
 yeares  before  the  death  of  the  high  Prieft,  or  a  day  be- 
 fore his  death,  yet  both  were  releafcd  alike  at  the  day 
 of  his  death;  if  yeewill  refpe&jufticcinit  felfe,they 
 fliould  not  have  beene  equally  puniihed,  and  both 
 fhould  not  have  beene  confined  a  like  time  in  the  citie  of 
 refuge;  but  this  was  to  teach  them,  that  Chrifts  death 
 relieved  all  forts  of  finners,  and  as  the  high  Prieft  was  a 
 type  of  Chrift  in  his  perfon,  in  his  apparcll,  inhisfacri- 
 ncingjfo  was  he  in  his  death. 
 
 Bothlewes  and  Profelytesftrangers  were  admitted 
 to  the  citie  of  refuge,  Nnmt  3 " .  2  5 .  Thefe  fixe  cities  jhall 
 be  a  refuge  both  for  the  children  oflfrael^  and  for  the fir an- 
 ger,and  for  the  fijoitrncr  among  them.  There  were  two 
 |foitsofftrangersa!nongftthem;Firft5  he  that  was  new- 
 ly converted  to  the  Iewiih  religion,  and  he  was  [_Ger  J 
 and  the  Scventj  tranflate  it,  *prtdvrn<>  a  Profelyte.  Se- 
 condly the  ftranger  who  dwelt  long  among  them,  and 
 he  was  -[Ttfiebh"}  and  the  Seventy  tranflate  it,  *%*»<* 
 boththefe  were  admitted  to  the  citie  of  refuge;  but  an 
 heathen  abiding  in  Gentilifme,  fuchaftrangcrwasnor 
 
 I  admitted  to  the  citie  of  refuge,. 
 Τ  here  fell  an  accident  in  SmtzerL•:^  a  Slatter  was- 
 _  flatting.;! 
 
 £&. 
 
 Anf*. 
 Why  thcman-fliyer 
 wjskfptinchccit/eof! 
 refuse  untill  rhc  d^atK 
 of  tic  fc$h  Pr»cft, 
 
 What  ftrangersvm 
 admitted  to  the  citie 
 of  refuge.. 
 
 2ΐΡ")Π  πλακός, 
 
ιζ8  An  Expofttton  of  the  MoraU  Law.  Comma*  6.     Lib 
 
 2r. 
 
 Acafc  of  cafuall  flaugh- 
 ter. 
 
 The  woman  of  Tctyafo 
 parable  not  rightly  ap- 
 ^  plied, 
 
 ComUtfi 
 
 on. 
 
 flatting  a  houfe,  the  ladder  breakes,  and  hee  falling 
 downc  killed  a  man  in  theftreete  5  the  raansfonne  who 
 was  killed,  purfued  the  flatter  as  the  murtherer  of  his 
 father;  the  fudge  demanded  whether  there  was  any  ha- 
 tred betwixt  him  and  his  father,  or  not  ί  heeanfwered, { 
 none  that  hee  knew  of  5  whereupon  the  Iudge  would 
 haveabfolved  the  flatter,  but  the  man  being  more  in- 
 ftantforjuftice,  the  Iudgc  ordained  that  he  mould  goe 
 up  upon  the -top  of  the  houfe,  and  the  flatter  ihould 
 {land  under  him,  and  then  he  Ihould  trie,  if  hee  could 
 iillWie  flatter,  calling himfelfedowne  upon  him;  the 
 young  man  anfwered,  that  he  could  not  hazard  his  life 
 to  kill  the  flatter,  the  Iudge  replied,  no  more  would 
 the  flatter  have  hazarded  his  life  to  kill  your  father, 
 wherefore  it  was  but  a  cafuall  fait  in  the  flatter,  and  hee 
 being  in  his  lawfull  calling  ihould  not  die  for  it,  and  if 
 fuch  a  fa&  ihould  have  fallen  out  in  ifracl,  the  cities  of 
 refuge  ihould  have  prote&ed  him. 
 
 The  woman  of  Tekoabs  parable  was  not  rightly  ap- 
 plied here  5  for  the  widdowes  twofonnes  went  upon  a 
 fudden  to  the  field,  and  killed  one  another ;  but  Abfolom 
 waited  for  his  brothers  death:  Cities  of  refuge  were 
 appointed  for  thofe  who  of  ignorance  killed,  or  in 
 fudden  paffion,  but  not  for  thofe  who  killed  in  cold 
 bloud,  the  Lord  commanded  to  take  fuch  a  one  from 
 the  homes  of  the  altar ;  And  Jonathan^  the  Chaldee  Pa- 
 raphraft  paiaphrafeth  it  thus,  although  hebeaPrieft, 
 and  ferve  at  mine  altar,  thou  (halt  ta1  e  him  from  thence 
 and  kill  him  $  and  Tar  gum  oflerufalcm,  although  hee  be 
 the  Prieft  which  ftandeth  andferveth  before  me,  thou 
 ihalt  take  him  from  mine  altar  and  kill  him;  therefore 
 they  conclude,  that  cities  of  refuge  prote&ed  none  that 
 werewilfull  murtherers. 
 
 The  conclufionofthisis,thatthelifeof  man  is  apre- 
 tious  thing  before  God ;  and  in  fuch  a  cafe  of  cafuall 
 
 flaughter, 
 
When  the  c^ervenger  of  blood  might  kill  the  Manflayer. 
 
 129 
 
 (laughter,  or  when  in  fudden  paffion  otic  killeth  another, 
 awpliArtdi  font  favores  (zsthclawyci'  fay)  &inpoemsbc- 
 nignior interpret at  to  facienda,  they  fhould  have  the  moft 
 favourable  interpretation  of  thelaw,and  in  puniihments, 
 the  more  bountifull  interpretation  of  the  law  is  to  bee 
 made,  they  fnould  have  •**ί*α*τ»  legis^  the  mitigation  of 
 the  law3and  not  *χξ*Μίψ**  the  rigor  of  the  law,and  chri- 
 flian  lawes  fhould  not  be  written  with  blood,  as  were  the 
 bffcsofitatt'» 
 
 CHAP.  IX; 
 
 Whether  the  revenger  of  the  blood  T*as  bound  by  the 
 l<Cft>  to  kill  the  man-flay  er7  or  was  it  a  permifiion 
 onely? 
 
 Commandement.  VI• 
 
 Hum.  35.27.  \yind  £  if  Λ  the  revenger  of  blood  finde  him 
 without  the  borders  of  the  city  of  his  refuge^  and  the  re~ 
 venger  of  blood  kill  the  flayer^  keefhdlnot  bee  guilty  of 
 blood. 
 
 IT  is  commonly  holden,  that  this  was  onely  a  permif- 
 fion,  that  the  revenger  of  the  blood  might  kill  the 
 naanflayer:  but  if  wee  fliall  weigh  the  circumftances 
 well,  fet  downe  in  the  text,  wee  fhall  fee  that 
 it  is  a  commandement,  and  not  a  permiffion :  and  that 
 it  was  not  onely  lawfull  to  kill  him,  but  that  he  was 
 bound  to  kil  him,  as  a  Iudg  is  bound  to  kill  a  malefa&or: 
 if  hec  was  found  to  bee  guilty  of  murther,  then  hee  was 
 given  over  into  the  hands  of  the  revenger  of  blood,  and 
 hee  killed  him.  Num.  35.2.  Deut.  ip.  12.  So  if  hee 
 was  found  innocent,  if  the  revenger  of  the  blood 
 did  finde  him  without  his  city  of  refuge,  he  was  bound 
 
 L  111  alfo 
 
*? 
 
 An  Expofitkn  of  the  MorallLaw.  Comma*6.      Lib. \ 
 
 The  revenger  of  the 
 blooci  might  t3ke  no 
 fatisfaction  from  the 
 killer  to  lei  him  go  free 
 
 Oiy\ 
 
 How  the  murther  was 
 expiated  without  the 
 blood  of  the  manflayer 
 
 Itwas  not  a  permiiTion 
 to  kill  the  manflayer, 
 but  a  precept. 
 
 alfo  to  kill  him  5  this  was  not  a  permiffion  to  kill  him,  as 
 the  law  of  divorce  was  permitted  for  the  hardnesofthe 
 peoples  hearts ,  but  there  is  more  here,  acommande- 
 mentis fet  to  him,asa  Magiftrate,that  he  ih.uld  kill  him; 
 and  as  the  Magiftrate  might  take  no  bribe  to  let  the  mur- 
 therergoefree;  fo  might  not  the  revenger  of  the  blood 
 take  any  fatisfa&ion  for  him  that  is  fled  to  the  citie  of  re- 
 fuge,  thatheefhouldcomeoutofitagaine,  and  dwell  in 
 the  land  \  untill  the  death  of  the  high  Prieft.  Num.  35. 
 3  2.  and  another  reafon  is  added,left  the  land  be  polluted, 
 for  blood  defileth  the  landyverf.  3  3. and  this  the  Lord  doth 
 both  for  the  greater  deteftation  of  the  finne  of  blood,and 
 that  this  might  bee  a  true  type  of  Iefus  Chrift ;  as  there 
 was  no  regreffe  for  the  killer  to  his  ο wne  land,  but  by  the 
 death  of  the  high  prieft,  fo  there  is  no  regreffe  for  us  in- 
 to heaven ,  but  by  the  death  of  Iefus  Chrift  our  high 
 prieft. 
 
 If  innocent  blood  could  not  bee  expiated  but  by  the 
 blood  of  him  who  killed,  how  was  it  lawfull  for  the 
 man-flayer  to  returne  to  his  owne  houfe  ,  after  the 
 death  of  the  high  prieft,  feeing  there  was  no  blood  filed 
 here? 
 
 The  death  of  the  high  Prieft  was  in  the  place  of  ihed- 
 ding  of  blood,  and  the  finne  was  pardoned  in  the  type  r 
 by  him,  who  prefigured  Iefus  Chrift,  who  truely  taketh 
 away  finne. 
 
 Numb.  3  j.  19.  The  revenger  of  blood  himfelfe  fldl  fl<ty 
 the  murtherer^  and  not,  he  may  flay  him,  or,  it  is  permit- 
 ted to  him  to  flay  him :  fo  verfc  2 1 .  The  revenger  oft  he 
 bloodP)dlflaj  him  when  hee  meeteth  him  $  and  fo  hee  fhall 
 take  no  fatisfaiHon  for  him,  2)^.19.12.  Ifithad  beenef 
 permitted  onely  to  the  revenger  of  the  blood  to  doe 
 this,  then  if  hee  had  found  him  without  the  cityof re- 
 fuge, hee  might  have  fpared  him,  or tranfa died  with 
 him  for  moneys  but  this  was  no  waies  lawful!  for  him 
 
 to 
 
When  the  'flervenger  of  blood  might  kill  the  M^njlayer, 
 
 131 
 
 to  doc,  therefore  hee  might  not  fpare  him,  but  was 
 bound  to  kill  him  wherefoever  he  did  findehim,  with- 
 out the  city  of  refuge. 
 
 But  he  was  an  innocent  man,  why  then  ihould  there 
 be  a  commandement  given  to  kill  him  * 
 
 Although  hee  was  innocent  ofmurthcr,  yetthetranf- 
 greflion  of  the  law,  which  commanded  him  to  ft  ay  ftillin 
 the  city  of  refuge,  maketh  him  guilty.  Shimei  was  par- 
 doned of  his  fin,  but  under  this  condition,  that  he  ihould 
 not  goe  over  the  brook  Kidron^  1  King.  2.3  7»but  when  he 
 tranfgreflTedthis  commandement,  he  was  killed  :fo  the 
 man  that  killed  cafually,  was  pardoned  conditionally, 
 if  he  had  flayed  in  the  city  of  refuge,  but  if  he  had  gone 
 out  of  it,before  the  death  of  the  high  Pricft,  hee  was  to 
 die. 
 
 The  conclufion  of  this  is,  if  this  blood  which  was 
 ihed  cafually  polluted  the  land  of;  C*naan,  wherein  the 
 LorddiddrveU)Num.$<).  34.  as  it  was  Emmanuels  land, 
 Efay.S.  8.  much  more  doth  innocent  blood  cruelly  ihed 
 defile  the  land,  and  maketh  the  Lord  to  withdraw  his 
 prcfencefromit. 
 
 There  was  no  fafety  to  thofe  who  were  out  of  Ra- 
 chabs  houk,  nor  no  fafety  to  the  manflaycr  out  of  the 
 city  of  refuge.  So  there  is  no  falvation  to  thofe  who  are 
 without  the  Church  jwhich  is  owx^gnczcrAhyosui  auxi- 
 //j,theplace  of  helpe. 
 
 ok 
 
 Why  the  manflayec 
 might  be  killed  if  he 
 was  found  out  of  the 
 city  of  refuge. 
 
 Conclufion.  \\ 
 
 Conclufion.  il 
 
12  2,  An  Expofition  of  the  Morall  Law.  Comma%6 ,      Lib. 
 
 Why  GocMUi  not  ap- 
 prove Davids  purpofe 
 tobuildtbe  Temple. 
 
 CHAP.  X. 
 
 Why  T)4<vid,  a  man  of  blood,  was  forhiddento  build  the 
 Temple, 
 
 Commandment  VU 
 
 I.  Chron.  22.  8•  Thou  flu-alt  not  build  an  houfe  unto  my 
 name,  because  thou  hlfl  flea  much  blood  *f  in  the  earth 
 in  my  fight* 
 
 WHen  the  Lord  granted  refito  David  from  alibis 
 enemies  round  about  him ,  hee  faid  to  Nathan 
 the  Ρ  rophet,  See  now,  I  dwell  in  a  houfe  of  cedar,  but  the 
 Arkeoj 'Goddwelleth within enrtaincs,  i.Sam*  7.2.  but 
 God  did  not  approve  of  this  his  purpofe  to  build  the 
 Temple :  thefirft  reafon  is,  2 .  Sam.y.  6  A  have  not  dwelt 
 in  any  houfe  fince  the  time  that  I  brought  the  children  of 
 ifrael  out  of  Egypt,  even  unto  this  day  ι  but  1  have  walked 
 inaTabemacle.  So,  1.  Chron.  17.4,5,6.  neither  did  God 
 take  this  in  an  cvill  part,  neither  found  hee  fault  with  any 
 of  the  Princes  of  ifrael  for  this,  2.  Sam.  7.  7.  in  all  the 
 plates  where  I  have  walked  with  the  Children  of  ifrael, 
 fpake  I  a  word  with  ar.  y  of  the  tribes  of  the  children  of  ifra- 
 el, whom  I  commanded  to  feede  my  people,  faying  5  why 
 build  ye  not  an  houfe  of  cedar  to  mee?   but  z.chron.  22.8• 
 there  is  another  reafon  given  why  the  Lord  will  not 
 have  David  x®  build  the  temple,  becaufe  Thou  hafljhed 
 Hood  abundantly,  and  haft  mad^  great  warres,  therefore 
 thou  {hall  not  build  an  houfe  to  mee.    And  Solomon, 
 when  he  wrote  to  Hiramj..  King.  5.3.  Thou  knewefl  that 
 David  my  father  could  not  build  an  houfe  to  the  Lord,  for 
 the  warres  that  were  about  on  every  fide* 
 
 3  It 
 
Why  DaVid  was  forbidden  to  build  the  Temple.  j 5  $ 
 
 It  mayfeeme  ftrange,  why  the  Lord  ihould  never 
 
 have  defired  a  houfe  tobeebuildeduntohim,  butal- 
 
 waies  dclighred  intents  fince  hec  came  out  of  Egypt; 
 
 howcommeth  itafterwards,thatthe  Lord  expoftulateth 
 
 fowith  them,  that  they  builded  not  his  houfe,  and  that 
 
 it  Jay  fo  long  unprepared .   But  the  fecond  reafon  feem- 
 
 eth  more  ftrange,  thou  (halt  not  build  an  houfc  to  mee, 
 
 becaufethou  haftbeencamanof  blood  •,  what  blood  is 
 
 meant  of  here  <  meaneth  hee  of  the  blood  of  Vriah, 
 
 which  David  fhed,  or  the  blood  of  thePrieftswhich 
 
 was  ihed  at  Nob,  whereof  he  was  the  occafion  t    ι  Saw. 
 
 22.8.  by  blood  here  is  meant  that  blood  which  hee 
 
 flied  in  the  warres :  Thou  baft  find  much  blood  in  my  fight  $ 
 
 that  is,  at  my  commandement,  which  ^%\*//toucheth, 
 
 1.  Sam.  25.  28.  diiTwading  David  from  killing  of  her 
 
 husband  Nabal,Forthc  Lor d mil  cert aincly  make  my  Lord 
 
 a  fire  houfc ,  hecaufe  my  Lordfighteth  the  battels  of  the 
 
 Lord,  andevillhath  not  beene  found in  theeallthy  dayes  : 
 
 as  if  ihee  ihould  fay,  the  warres  which  thou  haft  under- 
 
 ta'  en,  God  himfelfe  is  the  chiefe  captaine  in  them ; 
 
 How  then  could  the  ihedding  of  blood  fo  ftaine  David, 
 
 that  hee  could  not  build  a  Temple  to  the  Lord?  for  as 
 
 Theodoret  obferveth  well,  the  fhedding  the  blood  of  the 
 
 enemies  of  God,  was  moft  acceptable  to  him,  £/^y,  34. 
 
 6.  w hen  the  Lcvites  killed  ihclr  brethren  who  commit- 
 
 ted  idolatrie ;  Mofes  faith.  Confer  ate  yourfelves  to  day  to 
 
 the  Lord,  every  man  upon  his  forme,  and  upon  his  brother, 
 
 Exod.  32.29.  where  there  is  a  cleare  allufion  to  the  con- 
 
 fecration  of  the  Priefts,and  the  Priefts  that  day  when 
 
 they  were  confecrate,the  blood  was  put  upo  their  thumb, 
 
 andthcirtoe.  Exod.  29.20.   So  thatday   on  which 
 
 ,  the  Levites  killed  their  brethren,  the  blood  did  confe- 
 
 !  crate  their  hands,and  defiled  them  not.  2>4v;*/5when  he 
 
 ί  killed  the  enemies  of  the  Lord,  thee  was  nothing  tode- 
 
 j  file  his  hands  here,  but  then  he  wafhed  his  hands  in  inno 
 
 L  111  3  cencie 
 
 What  Mood  is  mesne 
 here  when  Divad  is 
 colled  a  man  of  blood. 
 
 CORAM  7)E0,quidh 
 
 farsfemm. 
 
 The  ihedding  the 
 blocd  of  the  enemies 
 of  God  is  moil  accep- 
 table to  Gcd. 
 
 Alluft 
 
 'ton. 
 
12  4  Λη  Expofition  of  the  Morall  Law.  Comma.6 .      Lib. 
 
 The  reafon  vvhy  God 
 would  not  have  David 
 to  bmld  the  Temple• 
 
 Extendere  watmm  im• 
 pnatom  signum. 
 
 God  was  amongft  his 
 people  as  the  Empe. 
 rouramongfthis  Soul- 
 die». 
 
 cencie,  and  then  hee  offered  a  moft  acceptable  facrifice 
 to  God:  why  then  fliould  he  have  beene  forbidden  to 
 build  an  houfe  unto  the  Lord ,  becaufe  hee  was  a  man  of 
 blood  t 
 
 The  reafons  why  the  Lord  would  not  have  David  to 
 build  the  temple  were  thefe:  the  firft  reafon  was  this^ 
 the  Lord  from  that  time ,  that  hee  brought  his  people 
 out  of  Egypt,  was  called  their  great  commander,  and 
 leader,  and  then  hee  began  to  call  his  people  an  hoaft, 
 Ε  sod.  j+q.That  1  ?nay  bring  out  mine  armies^  my  people 
 the  children  of  ifrael  out  of  Egypt ;  by  great  judgements^ 
 and  with  a  fin -etched  out  annex  this  ftretchingoutof  the 
 arme  was  a  figne  which  the  commander  gave  to  the 
 fouldiers.  lojh.  b\  18.  therefore  in  that  battell  which 
 Oifofcs  fought againft the K^dmalekites.  Exod.  1 7. 1 8.  he 
 held  up  his  hands,  as  a  commander  or  generall  of  the 
 field  5  and  ίο  the  Lord  ftretched  out  his  hand,and  gave  a 
 ilgnc  to  all  the  frogges  and  lice,  his  armies,  to  fight  a. 
 gainft  Tharaoh)  and  lb  hee  promifed  that  hce  would  re- 
 deeme  them  with  a  ftretched  our  arme :  now  when  hee 
 had  his  people  in  the  wildernefle  as  his  armie  round  a- 
 bout  him,  he  commanded  to  make  a  tabernacle  for  him, 
 which  hee  would  have  pitched  againft  themidft  of  his 
 people,  as  the  Emperors  tent  is  amongfthis  fouldiers, 
 Num.2.  3.. 
 After,  that  they  had  entred  into  Camany  they  had 
 
 warresallthedayesof  lo$uarcap.  3.  7.  the  Lordfaidto 
 
 them,  Tee  β) all,  know  that  the  living  God  is  amongfi you  y 
 
 even  as  the  Emperour  is  among  his  fouldiers  in  his  tent» 
 
 Andasallthetimeofthc  Iudges*  the  arke  dwelt  under 
 
 curtaines  ^  fo  likewife  inthe  dayesof  David  it  dwelt  in  a 
 
 tent,  and  all  this  while  they  ftoodin  neede  of  a  valiant 
 
 !  and  couragious  Cr^ptaine^God  himfelfe  to  be  their  gene- 
 
 !  rail,  and  this  Vriah  acknowledged,  2.  Sam.  7.  6,7.  the 
 
 !  arke  and  ifrael  and.  luda  abideth  in  tents  y  Shall  I  then 
 
Why  Day  id  was  forbidden  to  build  the  Temple.  J  $  5 
 
 gee  home  to  mine  owne  houfe,  and  lie  with  my  wife :  This 
 wasthereafonwhy  God  would  not  have  D^v/i  to  build 
 the  Temple•  for  the  warres  were  not  yet  ended . 
 
 But  2.  5am.  7.1.  Itisfaid,  that  The  Lord  had  given  htm 
 refi  round  about  from  all  bis  enemies ;  it  might  feeme  then, 
 that  now  the  Lord  needed  not  to  lodge  any  longer  in  a 
 tent. 
 
 Although  David  had  peace  with  his  enemies  round 
 about  without,  having  overcome  them,  yet  the  king- 
 dome  was  not  fetled  within  $  therefore  it  was  not  time 
 yet  for  the  Lord  to  have  his  houfe  buildcd,  but  to  dwell 
 ftillinatentashec  did  before,  but  the  time  was  ihortly 
 to  come  when  all  his  enemies  ihould  bee  put  under,  and 
 then  the  people  ihould  enjoy  the  fruits  of  peace,  and 
 thenhepromifedtothema  peaceable  king,  who  need- 
 ed not  to  goe  abroad  to  fight  his  warres,  but  ihould  live 
 peaceably  at  home  with  them  in  Ierufalemy  then  the 
 Lord  faid,  thathee  would  quit  that  warfaring  life,  and 
 his  tent,  and  have  a  Temple  built  unto  him,  where  hee 
 might  dwell,  and  for  this  end,  hee  made  choice  of  a 
 peaceable  king  to  build  it  .•  hence  wee  may  fee,  why 
 the  Temple  is  called  the  houfe  of  God,  and  hisrefting 
 place,  Pfalm.  132.13.  The  reafon  then  why  the  Lord 
 would  not  have  David  to  build  his  Temple  was  this, 
 becaufe  the  warres  were  not  yet  ended,  and  the  Lord 
 would  dwell  ftill  yet  among  them  in  the  Tabernacle,  as 
 in  a  tent. 
 
 There  was  another  caufe  why  the  Lord  would  not 
 have  David  to  build  the  Temple,  becaufe  he  was  fight- 
 ing his  battels,  hee  was  not  a  man  of  peace.,  he  was  not  a 
 fittypeof  Chrift,  the  Prince  of  peace,  whenhee  was 
 fighting  the  battels  ;  this  was  refervedfor  Salomon,  who 
 was  a  peaceable  king,thereforc  there  was  not  a  hammer 
 heard  in  the  building  of  the  Temple,  tofignifi^  that  it 
 ihould  be  a  Temple  of  peace :  where  ftrifes  and  conten- 
 
 Llll  4  tions 
 
 ObjcUlon, 
 
 An  fit, 
 David  had  peace  with 
 forraine  enemies  buc 
 not  in  his  ownc  king- 
 dome. 
 
 The  Lord  promifed  a 
 peaceable  king  to  the 
 Israelites. 
 
 Why  the  Temple  i$   :" 
 called  the  houfe  of  God 
 
 Why  God  would  haye 
 his  Temple  built  by  a 
 peaceable  prince. 
 
Centlttfio». 
 TheTeraple  how.beile. 
 
 136  An  Expofition  of  the  Morall  Law.  Comma *6 .      Lib.  J 
 
 I  tions  arc,  the  kingdome  of  God  is  never  well  built  5  In 
 
 !  thatvifion  of  Elijah,  there  was  awinde,  and  the  Lord 
 
 I  was  not  there  5  there  was  an  earth- quake,  and  the  Lord 
 
 was  not  there  5  and  after  the  earth-quake  a  fire,  but  the 
 
 Lord  was  not  in  the  fire ;  and  after  the  fire,  a  ftill  fmall 
 
 voyce,  and  the  Lord  was  there,  uKing,  19. 11. 
 
 Theconclufionof  this  is,  there  is  the  blood  of  warre, 
 and  the  blood  of  reconciliation ;  the  Lord  would  have 
 no  blood  of  warre  ihed  in  his  Temple,  hee  would  have  it 
 builded  in  a  peaceable  time,  in  a  peaceable  manner,  that 
 no  hammer  was  heard  in  the  building  of  it  \  a  peaceable 
 Prince  muft  build  it,  no  weapon  might  bee  carried 
 through  it,  CMar.  11.  16.  no  murthercr  was  prote&ed 
 in  it ,  but  was  pulled  from  the  hornes  of  the  Altar ;  no 
 blood  was  ihed  in  it.•  when  tstthaliah  was  to  be  killed, 
 Ieboiada  commanded  to  carry  her  without  the  ranges,  2  • 
 King.  1 1. 1  j .  And  laftly,becaufc  the  Temple  flood  upon 
 a  hill,  there  was #*&*&»  or  a  wall  builded  round  abouc 
 it,  that  no  man  might  fall  over,as  there  were  battlements 
 about  the  houfes,  that  noman  might  bee  in  danger  when 
 they  walked  upon  their  roofes,  or  bring  blooa  upon  their 
 hufes^Deut.  2  2.  8.  So  the  Lord  built  this  wall  about  the 
 Temple,  that  no  blood  might  bee  brought  upon  his 
 boufe,  but  the  blood  of  reconciliation  was  daily  ihed  in 
 this  houfe,  which  was  a  type  of  that  blood,  which  is  the 
 blood  of  peace ,  and  fpeaketh  better  things  then  the 
 blood  of  x^ibtl, 
 
137 
 
 afi9Bssesei^esBB8S£&sa£ssEas&&s&s;s&£a3 
 
 CHAP,  XL 
 
 Of  the  order  of  the  ftxt  and  fervent b 
 Ctonmandemvtts* 
 
 CWarc. 10. tg.  Thou  knowefl  th€  commandements^doe 
 not  commit  adultery,  doe  not  kill, 
 
 LL  t  he  three  Evangelifts,  C*tattbewy  Marke  and 
 Lukey  have  fet  downe  this  hiftorje  of  the  young 
 man,  asking  Chrift  what  hee  ihould  doe  to  ob- 
 tainelife  eternally  Matthew  fetteth  downe  the  Com- 
 mandements  which  Chrift  biddeth  him  keepe  after  this 
 manner^Thoufpalt  not  kill>  thou  fh  alt  mt  commit  adultery^ 
 butMarke.  ίο.  1 9.  and  Luk.  cap.  18.  ao.  doe  fet  them 
 downe  in  this  order  5  Thoujhalt  not  commit  adultery \jthou 
 fhalt  not  kill ,  and  the  Apoftle  keepeth  the  fame  order, 
 Aft*. -i  3•  II. 
 
 Although  it  bee  not  very  materiall  in  what  order  the 
 commandements  bee  kt  downe ,  when  they  are  not  di  • 
 re&ly  intreated  of,  but  when  they  arecaftinby  way 
 ofanfwerc  and  illuftration  5  for  we  fee  the  Evangelifts, 
 when  they  handle  them  but  occafionally ,  they  put  the 
 firftcommandement  after  theft  and  adultery,  yet  it  is 
 not  to  be  paifed  by :  Markc^  and  Luke  keepe  this  order, 
 and  the  Apoftle  likewife  fetteth  downe  adultery  before 
 raurther ;  the  reafon  feemeth  to  bee  this,  the  Seventy  in 
 their  tranilation,  fet  downe  adultery  before  murther, 
 this  edition  of  the  Seventy  was  tranflated  in  the 
 dayes  of  Ptolomeus  Philadelphia ,  and  was  received  by 
 the  grecizing  Iewes,who  lived  in  Alexandrian  Matthew 
 following  the  Hebrew  text,  and  writing  efpecially  unto 
 
 the 
 
 VVhymwrther  «ρ:.ιβ: 
 before  adiilctvy. 
 
1 3  8       '  Jn  Expofitien  of  the  Morall  La^Comma.7.  %  Lro^ 
 
 sum*  Ub.  6* 
 
 C yril.  lib  .6  contra M, 
 
 Csnclufion* 
 
 thelewes,  kecpeththe  order  fetdowne  in  the  originali 
 text,  in Deut.  5.  But  Mark  who  ruled  the  Church  of 
 Alexandria,  followed  the  tranflation  which  was  recei- 
 ved there ;  and  this  feemcth  to  be  the  reafon  why  Luke 
 and  Paul  kept  the  fame  order•  A0aM3.11.  becaufethey 
 followed  the  tranflation  which  was  ufed  amongft  the 
 grecizing  Iewes  j  for  although  the  Greekc  tranflation3 
 which  is  called  complutenfis,  fetteth  murther  before  a- 
 dultery  5  yet  the  ancient  Roman  edition,  in  Exod.  20. 
 hath  it  this  wayes*  Thou  foalt  not  commit  adultery Ί  thou 
 
 fait not murther.  So  Phi lo,  and  Clemens  ^Alexandrinm 
 oeiet  adultery  before  murther  .-This  philolivcd  in  the 
 time  of  the  Apoftles,  and  then  no  doubt  the  Greeke 
 tranflation  was  more  pure,  and  deferved  more  autho- 
 rity,but  this  Ρ  kilo  firft  fetteth  downe  adultery,  and  then 
 murther,  and  then  theft  5  andhegiveth  a  reafon  why  a• 
 dultery  is  put  before  murther,  becaufe  of  thefilthines 
 of  it,and  the  great  and  many  evils  that  itbringethupon 
 thefamilie.  So  Clemens  Alex andr inns  fetteth  downe  a- 
 dultery  firft,and  then  murther ,  and  Julian  the  Apoftate 
 who  was  a  reader  firft  in  Nicomedia,  and  therefore 
 could  not  bee  ignorant  of  the  order  of  the  commande- 
 mcnts,fetteth  them  downe  after  the  fame  manner,  nei- 
 ther doth  CyriUuiQ  Bifhop  of 'Alexandria  find  fault  with 
 him  for  fetting  them  downe  fo. 
 
 The  coftelufion  of  this  is  :  the  tranflation  of  the  Λ- 
 venty  being  fo  generally  received  in  the  churches  of 
 Alexandria ,  it  is  moft  probable  that  the  Evangelifts 
 and  Apoftles  would  give  no  offence  to  the  gr- 
 azing Iewes,  in  things  which  were  not 
 contrary  to  faith. 
 
 COMMAN- 
 
i39 
 
 Commandement.  VII. 
 CHAP.  Ι. 
 
 How  Vile  afinne  Adultery  is. 
 
 Exed.  20. 14.  Thou  fruit  not  commit  adultery* 
 
 jg  Hen  a  man  finneth,  he  fifineth  either  againft 
 God,  againft  himfelfe,or  againft  his  neigh- 
 bour; thcApoftlelayethout  thisdivifion 
 playnely;  Tit.  2.12.  Wejhouldlivefober- 
 Ifa  right  eoufly^  and  godly ,  in  this  prefent 
 world :  holy  before  God  5  fiber  ly  towards  our  felves,and 
 right eoufiy  towards  our  neighbour. 
 
 The  adulterer  finneth,  firft,  againft  God  5  fecondly, 
 againft  himfelfe,  and  thirdly,  againft  his  neighbour. 
 
 Firft,  he  finneth againft  God;  hee  finneth  dire&ly  a-  ; 
 gainft  all  the  three  perfons  of  the  Trinity,  againft  God  | 
 the  Father,  God  the  Sonne,  and  God  the  Holy  Ghoft. 
 Firft,  hee  finneth  againft  God  the  Father  the  creator; 
 when  God  created  Adam,  hee  made  him  firft  one,  then 
 hee  made  the•  man  and  the  woman  two,  and  thirdly  by 
 marriage,  hee  made  the  man  and  the  woman  one  againe ; 
 <dndtbeytwo  foall be  one flefh.Gen.i.-i^.  And  thencom- 
 meth  the  adulterer,  and  feparateth  them  whom  God 
 hath  conjoyned  and  made  one. 
 Secondly, 
 
 rhe-adulcerer  finneth 
 againft  the  three  per- 
 fons of  the  Trinity. 
 
 The  adulterer  finneth 
 a?ainft  God  the  fathe: 
 
 Adam  created  one ar 
 the  firftjthen  was  matb 
 tvvo,and  then  one,  . 
 
1 4o        ^nExpoftionoftheMorallLa^Comma^.      Lib•2-. 
 
 He  finneth  againft  the 
 Sonne. 
 
 He  finneth  againft  the 
 Holy  Ghoft. 
 
 The  adulterer  finneth 
 againft  himfelfc. 
 
 u4L/ENtsspro  ifiimii  ο 
 I  apud  He&rtus* 
 
 1ΐ»8  Spuria*. 
 
 )pir,^  sprite  a 
 y>r\V  taccre. 
 
 Secofidly,  the  adulterer  finneth  againft  God  the  Son 
 the  redeemer,  Shall l  then  take  the  members  ofchrifiand 
 make  them  the  members  ef  an  harlot  i  1.  Cor*  6.  15. 
 Is  Chrift  divided?  hecis  like  the  naturall  mother  that 
 will  not  have  the  childe  divided,  hee  will  not  have  his 
 members,  to  be  made  the  members  of  an  harlot. 
 
 Thirdly,  the  adulterer  finneth  againft  the  holy  Ghoft 
 theSandtifier,  defiling  thetemple  ofhis  body,  andas 
 the  unclcaneconverfationof  the  Sodomites  grieved  the 
 fpirit  of  juft  Lot  2.  Pet.  7.  8.  much  more  doth  the  un- 
 cleane  converfation  of  the  adulterer,  grieve  the  good 
 fpirit  of  God. 
 
 Secondly ,  the  adulterer  finneth  againft  himfelfe  $ 
 Firft,  againft  his  ownebody.  How  finneth  hee  againft 
 his  owne  body  g  Hee  finneth  againft  his  owne  body/#£- 
 ]eciive,  but  in  other  finnes  objective,  for  in  other  finnes 
 the  body  isbuuheinftrument,  and  the  thing  which  hee 
 abufeth  is  without  the  body ;  as  when  a  murtherer  kil- 
 leth  a  man ,  the  wrong  and  injui  ie  is  done  to  his  neigh- 
 bour 9  but  when  hee  committeth  adultery,  the  body  is 
 [  notonelythe  inftrument  by  which  hee  committeth  this 
 finne,  but  alfo  the  thing  it  fclfe  which  is  abufed  $  he  fin- 
 neth againft  his  owne  body  making  it  the  member  of 
 an  harlot,  and  depriving  it  of  the  dignity  which  it  had, 
 |  and  by  bringing  lothfome  and  vile  difeafes  upon  it. 
 
 So  hee  finneth  againft  his  owne  familie ,  bringing  in  a 
 ftrange  woman,7w^.  5.  9»  Lefi  thou  give  thine  honour 
 unto  others,  and  thy  yeares  unto  the  cruell ,  znAProv^. 
 2  o.  \^indwhy  wilt  thou  my  fonne,  be  ravifit  with  a  fir  an ge 
 woman,  and  embrace  the  bojomc  of  aflr anger• 
 
 So  hee  finneth  againft  the  child  begotten  in  adultery , 
 he  is  called  Mamzer,  as  ye  would  fay  aliena  Ai^another 
 mans  blot;&  the  Hebrews  call  him  S  hatuki,iiO3)[fl)atak"] 
 taccre,  to  hold  his  peace,  forvvhen others  are  pray fing 
 their  parents,he muft  hold  his  peace,  becaufeheknew 
 
 not 
 
Of  the  Vilemjfe  of  adultery. 
 
 141 
 
 not  who  was  his  father  ^  and  the  Iewes  call  the  natu- 
 rail  children  the  olive  and  the  vine,  and  thebaftard  they 
 called  the  bramble,  and  the  Greekes  call  them  f&WW»  be- 
 caufe they  are  fubjedl  to  contumelies,  I  oh.  8. 4 1.  JJV  bee 
 not  borne  offornication,  the  Phyfitians  call  the  ihort  ribs 
 coflas  [punas  or  baferibs,  the  Athenians  had  a  place  in 
 Athens  called  Cynoforgusfiom  **»>  caritsj.  dog,and  *?><* 
 in  the  Ionicke  tongue  fignifieth  white,becaufe  they  offe- 
 red a  white  dog  to  HWr#/a:Firft,they  offered  a  dog  quia 
 canes  promt  [cue  coeunt^  they  are  moft  filthy  in  their  copu- 
 lation, then  they  offered  it  to  Hercules  becaufe  Hercules 
 was  a  baftard,  therefore  they  ufedto  fay  to  a  baftard  * 
 wvoj'^yovy  that  is^  get  y0U  to  the  judtcatorie  to  be  tried. 
 
 As  the  adulterer  finnethagainfthimfelfe,  fo  hee  fin- 
 neth  againft  his  neighbour;  Firft,hee  wrongcth  the 
 head  of  the  family,  taking  from  him,  her  who  fept  tnki$ 
 bofome^eateofhismorfels^  anddranke  of  his  cup.  2.  Sam. 
 12.3.  So  hee  taketh  from  him  the  delight  of  his  eyes^ 
 Ezek.  24.16.  So  hee  wrongeth  the  reft  of  his  neighbours 
 children,  making  them  to  be  fufpe&ed  of  baftardie ;  for 
 even  as  one  peece  of  light  money  maketh  the  whole 
 fumme  tobefufpeded  ;fo  doth  the  baftard  make  the  reft 
 of  the  children  in  the  family  to  bee  fufpeited.  Pfal.  128. 
 3.  The  children  of  the  houfe  are  called  olive  plants : 
 why  are  they  compared  to  olive  plants  1  as  the  olive 
 plant  will  fufter  no  other  g•  aft  of  any  other  tree  to  be  in- 
 grafted in  the  ftocke,  fo  cannot  the  naturall  children  of 
 the  houie  abide  a  baftard  to  be  amongft  them.  ludg.  9.2. 
 Thou  fbalt  not  inherit e  with  us  ^  becaufe  thou  art  the  fonne 
 ofaflrange  woman.  . 
 
 Compare  this  finne  of  adulterie  with  other  finnes, 
 and  yce  lhall  fee  the  vilenes  of  it  ί  a  murtherer  when  hee 
 hath  committed  a  murther,  his  confeience  doth  fting 
 him  after  the  fad  bee  done,  but  ftolen  waters  are  fweet 
 to  the  adulterer.  Prov.  9.17,  that  is,  hee  hath  no  remorfe 
 
 for 
 
 ν3ξΐζ  contume'ia& 
 νβξίζωβτιιρΐο,  brnta 
 etiam  an'maLia  Ζβμζκψ 
 dicuntur  cut»  pctulantia 
 
 The  adulterer  wron- 
 gcth his  neighbour. 
 
 The  wife  called  the  de- 
 light of  ihc  eye  3, 
 
 Children  compared  to 
 olive  plants. 
 
 Adulterie  compared 
 with  murther. 
 
142,        An  Expo fitimef  the  Morall Lafb.Comma.g.      Lib• 
 
 Adulteric  compared 
 with  fornication• 
 
 Simile* 
 
 Adulterie  coasted 
 with  theft. 
 
 Adulceiicthcgrcateft 
 theft; 
 
 Sinnc  added  to  another 
 fault,to  note  the  great- 
 
 nelTe  otic. 
 
 forthefin,andheisled  like  the  ox e  to  the  fiaughter,  or  as 
 afoole  to  the  correction  ofthe  flocks  fill  a  dart  firike  through 
 his  liver ^  as  a  bird  hafleth  to  the  fnare^  and  knoweth  not 
 that  it  is  for  his  life.  Prov.j.  22.23, 
 
 Compare  this  finne  with  fornication,  'and  yee  fhall 
 fee  the  vilenes  o( it•  Chryfofiome  hath  a  good  compan- 
 ion to  this  purpofe,  wee  excufe  faith  he  the  mailer  of  a 
 ihip,  when  theihipiscaft  away  by  the  ftormeof  wea-  \ 
 therjbut  if  the  Ihip  be  brought  within  the  harbour,  and 
 j  then  the  mailer  of  the  ihip  ihould  caft  her  away,  then  he 
 I  ihould  plead  no  excufe :  So  faith  he,  when  youth  is  un- 
 married, and  carried  away  with  thetempeitsof  finfull 
 lufts,  they  may  feeme  to  have  fome  pretence  or  excufe 
 to  extenuat  their  fault,  as  not  being  married  5  but  when 
 they  are  come  within  the  haven,  or  fafeport  of  marrl•• 
 age^  w  hat  excufe  can  they  have  then  t 
 
 Compare  this  finne  and  theft  together;  theft taketh 
 away  a  mans  goods ,  but  whoredome  ftealeth  away 
 oftentimes  the  right  of  a  mans  lands.  The  theife  when 
 hee ftealeth,  doth  it  for neceifity,  and  hee will reftore 
 feven  fold  for  it,  but  an  adulterer  cannot  make  reditu  - 
 tion.  Vrov.  6. 31,  32.  It  is  the greateft  fort  of  theft  that 
 is,  and  therefore  the  Grcekes  called  them  ίμτβυφλι»  fn. 
 res  conjugij. 
 
 When  the  Scripture  appropriated  this  word  [Sinne] 
 to  any  particular  finne,  then  it  noteth  a  great  finne;  as 
 this  people  hath  committed  a  finne,  that  is,  idolatries 
 So  whoredome  by  way  of  appropriation  is  called  a 
 finne,  Luke  7.  37,  t^fnd  behold  a  woman  in  the  citie 
 which  was  a  fmner ,  that  is,  which  was  a  proftitute 
 harlot. 
 
 The  greatneife  of  this  finne  appcareth  in  this,  there 
 is  a  double  end  of  marriage  5  Firft,  to  beget  children  5 
 Secondly,  the  remedy  againftluft;  but  the  adulterer 
 delighteth  in  luft  ,  but  not  to  beget  children  in  this  aft, 
 
 there- 
 
Of  the  Vilenejfe  of yfdultery. 
 
 4? 
 
 therefore  it  is  moil  oppofite  to  honourable  marriage. 
 
 Vnder  the  law,  the  facrifice  which  was  offered  for 
 the  wonan  fufpedted  of  adultery,is  called  oblatio  recorda- 
 tion's,  the  offering  of  memoriall  $  Num.}.  18.  In  all  o- 
 therfacrifices  the  iniquitic  was  purged,  and  put  away; 
 but  in  this  facrifice  the  finne  of  adultery  is  remembred, 
 and  there  was  no  incenfe  nor  oy le  added  to  this  facrifice, 
 which  two  fignified,pleafure  and  joy ,  there  was  nothing 
 pleafing  to  the  Lord  in  it. 
 
 Laftly ,  the  greatneffe  of  the  puniihment  iheweth 
 the  greatneffe  of  the  finne,  whoremongers  and  adul- 
 terers God  will  judge,  Hcb.  ^.^4.  and  without  ihall 
 bee  dogges,  forcerers,  and  whoremongers,  &c.  Reve- 
 lations 22.15.  The  whores  houfe  inclineth  to  death ,  and 
 herpathes  [Elrephaijml  totheGyants.  Proverbs  ι .  ι?, 
 to  that  part  of  hell,  where  thefe  damned  monfters 
 are. 
 
 ^The  conclufionof  this:  Seeing  adulterie  is  fucha 
 fearefull  finne,  wee  muff  ihunne  all  occafionfs  which  lead 
 unto  it  5  Remove  thy  way  far  re  from  her^  and  come  not  nigh 
 thedooreofherhoufe^Frov.^.  8.  When  Potiphersvrite 
 tooke  hold  on  lofephs  cloake,  hee  left  the  cloake  behinde 
 him,  and  would  not  touch  it  againe  ->  no  more  then  Da. 
 vid  would  drinke  of  the  water  of  the  well  of  Beth- 
 khem^  which  was  got  with  the  hazard  of  mens  lives• 
 
 CHAP. 
 
 The  puniftment  ©f  a- 
 dultenc  grievous» 
 
 »>sn  kn 
 
 tfwcju/ijxi 
 
1 44        Jn  Expofition  of  the  Morall  L  alt. Comma.? .      Lib•2' 
 
 The  whore  is  wifc- 
 dqrtKS  Ape, 
 
 The  whore  counterfei 
 J  teth  wifedome  in  iavi- 
 1  tins  her  lovers. 
 
 CHAP,   II. 
 
 Of  the  allurements  of  the  Whore  to  adultery,  and 
 ho*to  Vtltjht  is  being  compared  with  wife  dome*. 
 
 commandement.  VII, 
 
 Trov.  9.  T4.  Shee  fttttetb  at  the  doore  of her  houfe  on  a 
 feat  in  the  high  places  of  the  citie,  to  call  pajfengers  that 
 goeby,<jrc, 
 
 Τ  He  whore  is  the  Apeofwifedomc^forastheApe 
 in  fome  outward  geftures  imitateth  man,  but  cannot 
 reafon  as  man  doth,  or  fpeake  as  hec  doth :  fo  the  whore 
 but  imitateth  wifedome  in  fome  outward  things  but  not 
 in  true  vertuousa&ions, 
 
 Shee  counterfeiteth  wifedome  $  Firft,  wifedome/^• 
 dethin  the  top  of  high  places,  by  the  way  in  the  places  of  the 
 paths,  Frov.S.i.  and  ihe  calleth  thefonnes  of  men  in  the 
 entrie  of  the  gates.  So  doth  the  whore//  in  the  corners 
 and  high  places  of  the  citie  $  andinviteth  her  lovers.  Pro.g.^ 
 14.15. 
 
 Secondly,  wifedome  hath  her  palace ;  She  hath  buiU 
 dedher  houfe,  fl>ee  hath  bewen  out  her  feven  pillars,  Frov. 
 9.1.  So  the  whore  hath  her  chamber,  and  her  bed  decked 
 with  coverings,  and  perfumed  with  myrrhe,  aloes,  andoynt- 
 ment.Prov.j.  16. 
 
 Thirdly,  wifedome  hath  her  banquet ;  She  hath  killed 
 her  berfsfie  hdth  mingled  her  vo  ine;fhe  hathalfifurnijhed 
 her  table,  pro.  p.  2 .  So  hath  the  whore  her  banquet,  her 
 pes  ce  offerings.  Pro•  7.14. 
 
 Fourthly,  wifedome  inviteththe/?^/^,  Pro.  8.  ?.  but 
 the  whore  inviteth  the  fooliih  mzn^voiae  ofunderfunding 
 Pro.  7. 7.  But 
 
A  comparrfon  of  wifedome  mth  the  yphore* 
 
 '45 
 
 But  fee  the  difference,  wifedomc  hath  a  ftately  palace 
 builded  upon  feaven  pillars,  but  the  whore  hath  a  bed 
 decked  with  coverings,  perfumes,  and  aloes,thisbed 
 dreifed  thus  with  fuch  perfumes,  and  oyntments,  might 
 put  the  young  man  in  minde  that  hec  was  going  to  his 
 grave;forthe  bodies  of  the  dead  were  embalmed  with 
 fuch  perfumes  and  oyntments,  and  Her  houfeis  the  way 
 to  be  11, going  downc  to  the  chambers  of  death,  Prov.j.  2  7. 
 
 Wifedome  eryeth  without,  fliee  uttereth  hervoyce  in  the 
 fireets,  Jhee  cry eth in  the  chiefe  places  of  cone  our fe,  in  the 
 openings  of  the  gates, in  the  atiefhe  utters  her  words,  Marke  I 
 the  proceeding  of  wifedome  here  in  this  gradationrFirft, 
 jhee  eryeth  [ba h hut zT^w it h out, that Is,  iheecryeth  asfhee 
 commeth  out  at  the  doore:  againe,  /he  eryeth  \barhho- 
 bhoth~]in  the  fireets, xhzxis,  in  the  place  where  buyers, 
 and  fellers  uleto  meete  for  exercifing  of  merchandife. 
 Thirdly , fie  eryeth  \_berofb  homtjotbjw  the  chiefe  ρ lace  of 
 w^/*^,  that  is,  where  both  the  chiefe  of  the  people, 
 and  common  multitude  reforr,  as  1  Sam.  1 4.  38.  Draw 
 ncare  here  all  ye  chiefe  people.  So  Iud.  20.  2,   Fourthly, 
 fbe  cryeth\beph:thhe fhegnarim^in  the  opening  of  the  gates, 
 that  is,  in  the  place  were  the  Iudges,  and  the  counfell 
 fate,  ihe  is  not  afraid  of  the  faces  of  great  men,  nor  of 
 the  power  oftheludge.  But  the  whore  hath  her  crye, 
 andlliee  commeth  to  the dore  of  her  houfe,  and  to  the 
 ftreets,  and  to  the  corners  of  the  ftreets,  Prov.  7.12.  but 
 ihe  dares  not  be  bold  to  come  into  the  gates  of  the  city, 
 where  judgement  and  juftice  are  adminiftrcd. 
 
 They  that  eate  of  wifedomes  banquet,  it  fhall  be  mar- 
 row  to  their  bones  Prov.  3.  8.  but  they  that  eate  of  the 
 whores  banquet,  fhall  mourne  at  lafi,  when  the  r  fl  -jh,  an  i 
 their  body  are  con  fumed,  therefore  the  Greekes  c  tiled 
 Kbow.iKv^fol-vensvel  diffolvens membra,  becaufe  luftcon- 
 fumeth  and  wafteth  the  body. 
 
 Wifedome  mixeth  her  wine  with  fpices^u*: ItHfc  \vh  bxk 
 
 \")Π  fori. 
 
 SrOlocMurbispatu- 
 Lmin  quem  Mercatom 
 acf^enditores  contra- 
 hendi φ  vendcndi  gra- 
 tia convent int. 
 
 mvan  νχ*)2 
 
 in  capite  tumuttuanti- 
 umidefttwbarum. 
 
 any&  »ππμ 
 
 ad  fores  portarum,  ubi 
 [uprema  ludtiumfub- 
 fcSh. 
 
 Venus  ah  anti^ui  λϋ<ο• 
 uihrndlcliu 
 
 Mmmm 
 
 hath 
 
•Whore?,  of  c*d  haunted 
 among  the  graves: 
 
 ■  Κ 1. hiatus  Tarnch.xs, 
 Ub.auverfii  ip. 
 
 Alluji 
 
 ton. 
 
 1 46  An  Expofition  of  the  Morall  Law.Cammand.  7.    Lib.  ζ  I 
 
 bath  her  cup  of  fornication  mixed  with  Philtra,  orin- 
 chantments5#<M/c/.t7 .^.poculum  f^wy^m^acupofabo- 
 mination^and  filthinejfe  of her  fornication.,   W  ψ  dome  hath  J 
 length  of  dases  in  her  right  hand^Prov.  3.16.  butt  he  whores 
 \fcctegoc  downc  to  death  ^and  her  fiefs  take  hold  on  the  grave, 
 Pm/.  5. 5.  The  whores  of  old  wereibut  outofthecittie, 
 and  dwelt  by  themfelves,   and  when  they  committed 
 ;  their  villanie,  they'went  to  fecret  places  amongft  the 
 J  graves3therefore  they  called  them  bufluarias  mcechas^de 
 \fcortis  inter  bufla  at  que    monument  a  proftantibus  :  the 
 i  whores  who  haunted  amongft  the  graves  to  hide  their 
 [  filthinefle :  and  the  Seventy  allude  to  this,  lerem.  1.  How 
 fay  est  thou  Jam  not  polluted,  ifawthy  wayes  in  the  valleys 
 the  Seventy  hath  it,  Jfaw  thy  wayes  amongfi  the  graves. 
 
 Wifedome  bringcth  riches  in-her  left  hand  >  Prov.  3. 
 itf.butthe  whorebringethamanto  a  moriell  of  bread, 
 Ρ  rev.  6. 2  6.  and  ft  rangers  are  filled  with  his  ftrength,  that 
 is,  his  richesjor  ftrength  is  put  for  riches,  Η  of.  7. 9.  lob 
 ^o.-i^Andhemourncthwhcn  all  is fpentjrov.%.  11.  in  the 
 originallit  i$[_Nahamta  baahharithuha^which  properly 
 iignifieth  to  roare  as  the  hungry  lions  doe  when  they  are 
 hungerbit.  Suchwasthecryoftheforlorne  fonne,  after 
 that  he  had  w'afted  all  his  goods  upon  whores3  when  hee 
 faid,7  pcrifl)  with  hunger  ^Luc.\<,.\  η. 
 
 Wifedome  commeth  with  honour  in  her  left  hand3 
 Pr^'.j.i^.butthewhorebringethfhame,  Prov.  5.  14, 
 7  was  almoftin  allevtll  in  the  middefi  of  the  congregation 
 anda/fcmbiyithztis^Iwas  cftecmedan  infamous  finner: 
 So  Luc.  7*  3 .  Behold  a  woman  in  the  city  which  wxs  a  fmner^ 
 that  is,  whowasefteemedapublickcand  infamous  fin- 
 ner, and  fo  publicans  and  harlots  are  joy ned  together,  as 
 infamous  and  notorious  flnncrs. 
 
 -  Who  fo  fwdetb  wifedome  findeth  life,  Prov.  8.35.  but 
 whofoever  haunteth  with  a  whore  giveth  his  yeares 
 \lcacz>arr\to  the  crucll^Prov .^.9 .  \_aczar~]  properly  'fig 
 
 nifietl 
 
 ne  forte  rug  as  t»«  £ 
 Ui*i  m  no-vis  [mi*  tun 
 
 iteoKum  fame*!C97um 
 Wffprie. 
 
 nnn3 
 
 •Oct  re- 
 
 n!3R  Cruddii,  p*~ 
 
 ,pi:  yenenum  ^fiidiun. 
 
The  adulterous  eye  is  a  moti've  to  adultery» 
 
 147 
 
 nifieththepoyfonoitheafpe,  D^f.32.33.  which brce- 
 dcthno  paineat  the  firft,  but  the  poifon  is- deadly  and  [ 
 cannot  be  cured} ihe  lips  of'aflrange  woman  doe  drop  as  the  j 
 bony  combe,  but  her  end  1  skitter  as  worme-rvood,  fweete  j 
 things  breedecholler,  but  bitter  things  diminiih  cholers  I 
 thetairefpeechesandfongsofthe  whore  feemeto  bee 
 fweete  and  pleafant,  but  being  digefted  they  turnc  to 
 bitterneire5butfpirituallfongsasZ>4i;/A5  although  they  : 
 feeme  bitter  at  the  firft,  yet  they  are  comfortable  in 
 the  end,  and  Sweeter  than  the  honey  and  the  honey  combe, 
 Pfal.ig.  Therefore  Solomon  willcth  the  young  man  to 
 deliver  himfelfe  from  the  ftrange  woman  that  flattcreth 
 with  her  words,  ?rov.  2.  16.  nitzalcfi^  furto  fe  eripere, 
 to  fteale  himfelfe  out  of  her  bonds,  who  keepeth  him 
 fo  in  fetters. 
 
 Asthc  Lord  hidtothe  tyaclites,  thathee  hzd  fit  life 
 and goed^and death  and  cvill  before  them,  Deut.30.  1  5.  So 
 the  Lord  here  fets  death  and  life  before  men,  the  way  of 
 wifcdome,and  the  pathes  of  the  whore,  that  they  (hould 
 choofe  the  one  and  decline  the  other. 
 
 CHAP.  III. 
 
 The  adulter  om  eye  is  a  motive  to  adultery, 
 commandement.  VII. 
 2. Pet  .2.14.  Having  their  eyes  full  of  adult  cry* 
 
 rHe  motives  which  draw  men  to  this  finne,  are  firft, 
 the  members  of  the  body,  and  they  are  thofe  two 
 efpecially  the  eye  and  the  tongue ;  and  the  ornaments 
 of  the  body,  either  naturall,  or  artificially  natural!,  as 
 the  hairc,artificiall,as  apparell. 
 
 Mmmm2 Adultery  j, 
 
 *^)Ώ  furto  ft  erifutij 
 velpro/ipui:. 
 
Adultery  firft  bred  in 
 »thg  heart. 
 
 i  *  *      τ  =  *  .   • 
 
 \muu 
 \ 
 
 D^Gresare    attributed 
 to  the  eyes. 
 
 !  4  8  Μ  Expofition  of  the  MoraU  Law. Command  7.    Lib.  ζ 
 
 Adultery  is  firft  bred  in  the  heart,  out  of  the  heart 
 cometh  adultery  and  murther,  Matth.x^.  ig.Apolidorus 
 in  his  dreame,  as  Plutarch  teftifieth,  dreamed  that  the 
 Scythians  tooke  him,  and  flayed  the  skinne  offhim,  and 
 boy  led  him  in  a  caldron,  and  in  the  meane  time,  while 
 hee  was  thus  tormented  in  the  caldron,  his  heart  faid 
 fecretly  unto  him,  Ego  tibi  horufumcaufa^  lam  the  caufe 
 ofthelethings,the  heart  is  the  caufe  of  all  filthinefle,  and 
 therefore  if  we  would  keepe  this  Commandement,  wee 
 muft  Girdtheloynes  of  our  minds  and be  fiber ,i  Pet.  1. 13• 
 that  is,our  finfull  paifions,  and efpecially  our  Iuft,  which 
 hindereth  us  in  the  way .  lob.  31.9.  if  mine  heart  hath  bcene 
 deceived  by  aivoman:[_im  nifhta  libbi{\  it  is  the  fame  word 
 which  is  ufed,  Exod.  22.  16.  Jfaman  intice  a  maid:  and 
 1  Kwg.22.20.  Who  fhdl  deceive  Ahab:  It  is  the  heart  that 
 deceiveth  a  man,  and  therefore  the  heart  ihould  chiefely 
 belookedunto,foritisthehardeft  taske  of  all  to  keepe 
 it.it  was  well  faid  by  one  of  the  Fathers,  Ν  on  futo  ullum 
 quiclanferatccelum  eratip  ie^  quod  elan ferat  animumaco- 
 gitationc^&  facihus  eficcelum  obferare  quam  animnm^  1  be- 
 leeve  not  that  hee  who  iliut  the  heavens  by  his  prayer, 
 could  iliut  his  heart  from  evill  thoughts,  and  that  itisan 
 eafier  thin  g  to  Π -tit  the  heavens,then  the  heart. 
 
 This  adultery  commeth  from  the  heart  to  the  eyes  and 
 thcreisa  greataffinity  betwixtthe  heart  and  the  eye,  the 
 one  ]&caufdjL  caufe,and  the  other  is  occafio,  anoccafionto 
 this  finne  ;  and  the  eye  is  the  bawd,  who  goeth  be- 
 twixt the  objed  and  the  heart  5  and  there  is  fuch  affini- 
 ty betwixt  the  heart  &  the  eye,that  defires  are  attributes 
 tothe  eyes,  Ecclefi  2.1  o.  J  witb-held  not  from  mine  eyes, 
 rvhatfoevey  they  defircd.  So  Gen.  45 .  20*  Let  not  ytur  eyes 
 fparctheflujfe.  So  1  ^w.14.10.  Mine  eyes fpared thee. 
 
 The  eyes  arc  the  occafion,  but  it  is  the  heart  that 
 muftyeeldtothe  defire  or  deny  it,  the  eye  importunes 
 us  much^therefore  John  calleth  it,  The  luftoftht  eyey\  I  oh. 
 
 It  is  a  hard  taske  to 
 keeue  the  heart  aright, 
 
 Adultery  (he we  th  it 
 fclfeintheeyc. 
 
 The  eye  is  the  occafi- 
 on  but  the  heart  is  the 
 •caufe  of  fiane. 
 
 2. 
 
The  adulterom  eye  a  motive  to  adultery. 
 
 149 
 
 Th 
 
 ΐΛβ.  SoiV0w.15.39.  That  ye  got  not  a  whoring  φ  cry  our 
 
 owne  eyes-Ma  Peter  faith,  That  their  eycsare  full  of  adultery: 
 
 in  the  Grcckcit  is  pnX±>teQr  Ρ  lent  adulter &,  full  of  the 
 
 whore,  as  if  the  whore  were  feene  fitting  in  the  eye  of 
 
 the  adukerer,but  it  is  better  read,  Full  of  adultery^  for  it  is 
 
 the  manner  of  the  Hebrewes,  to  put  the  epethite  for  the 
 
 fubftantive;  as  Ό  cut.  29. 19.  Vtaddat  ebrietatemfitienti, 
 
 fr^/;herethccpcthitcrfr/«r,isputforthc  fubftantive,   Sj3SS^{ 
 
 ebnetas  :  fo  here  adulterate  epethite,  is  pat  for  adultc- 
 
 ^sum,the  fubftantive. 
 
 To  make  a  covenant  with  our  eyes  is  that  which  is, 
 required  of  us  here  3  there  is  a  great  difcord  betwixt  the 
 regenerate  mind  and  the  finfull  members,  and  therefore 
 the  regenerate  part  had  need  to  take  good  heed  to  them, 
 or  elfe  they  will  deceive  it. 
 
 lob  made  a  covenant  with  his  eyes,  lob  31.9.  Not  only  to 
 reft  raine  the  fir  ft  confentDand  finfull  motion,  but  alfo  the 
 fight  it  felfes  and  it  was  his  ftudy,  Reducer e  fteciem  fenfus 
 externi,adeandemfpcciemcum  wterno&sihc  Schoolemen 
 fay,to  make  his  eyes  anfwerable  to  his  heart,  as  his  heart 
 was  cleane  from  adultery,fo  he  would  have  hiseies  alfo. 
 Simply  to  behold  a  woman  is  not  a  fin,  but  curiouily, 
 and  with  a  finfull  eye  to  looke  after  a  woman,  and  luft  af- 
 ter her,  thatis fin. Mat.  5.28.  the  Apoftlc faith,  2 Or. 4. 
 1 8 .  Looke  not  at  things  which  arefcene,  but  at  things  which 
 are  not  feene,  ^  s\  a  ,is  fo  to  looke,  as  the  archer  looketh  to 
 the  markejhe  that  beholdeth  a  woman  this  wayes,  hath 
 anadulterouseye,//?^^/^^  on  a  woman,  Mat. 5.28. 
 friiw,  is  not  onely  to  looke  with  the  eye,  but  alfo  with 
 the  heart.Some  ofthe  heathen  knowing  how  unruly  the 
 eye  was,  have  pulled  out  their  eyes,  and  they  thought 
 them  moft  happy  that  were  blind.  And  Seneca  {ύά,Ν en- 
 re  intelligis  partem  foelicit  at  ύ  nofir*  e(fec£citatem :  doeft 
 thou  not  underftand  that  it  is  a  part  of  our  happinefTe  to 
 beblinde,  but  they  were  miftaken.  Chriftwilleth  us  to 
 Μ  ra  m  m  3  pull 
 
 When  it  is  fin  to  looke 
 upon  a  woman. 
 
 Some  ofthe  heathen 
 hive  plucked  out  their 
 eyes. 
 
i£0  An  Βχρψύοη  of  the  Morall  Law.£omniajm     Lib. z 
 
 We  fhouldnotlooke 
 upon  the  nakednelie  of 
 others. 
 
 The  angels  when  they 
 appeared  were  cloa- 
 thed. 
 
 Concfafion• 
 
 yvWovLtouifinfull eye,  Mat .  5.29.  take  luft  from  our  eye,  j 
 which  is  a  member  of  our  finfull  body,  and  then  the  eye 
 of  k  felfe  is  a  good  member  of  the  body. 
 
 The  eye  is  the  fpeciall  occafion  to  this  finne,  therefore 
 
 men  fliould  not  defircto  fee  the  nakedneife  of  others  $ 
 
 Sem  and  laphet  went  backeward  that  they  might  not  fee 
 
 their  fathers  nakedneife.  Rabbi  Abraham  held  that  it  was 
 
 not  lawfull  to  behold  the  creatures  when  they  were  in- 
 
 gendring,becaufe  ofthe  corruption  of  mans  nature,which- 
 
 is  ftirred  up  tofinneby  fuch  fights  5  the  angels  who  are 
 
 bleifed  fpirits,and  have  no  concupifcence,  yet  when  they 
 
 appeared  inthe4ikene(Te  of  men,  they  appeared  clothed, 
 
 A3. 1 .1  o.  and  the  Seraphins  wings  covered  their  feet  >E fay  ^ 
 
 6λ.  For  reverence  ofthe  Majefty  of  God,  they  covered 
 
 that  part  which  the  Scripture  calleth  our  feet.  Ό  cut.  2  8- 
 
 57.G10.49.1o.. 
 
 Nature  teacheth  us  to  cover  our  nakedneife,  therefore 
 when  a  man  hath  committed  a  fin,hebluftieth5the  blood, 
 as  it  were,would  cover  the  fmne>  Verecundia  celat  turf  em 
 ac7um,(jr  erubefcentiacejfat  a  turpi  attu, that  is,  fhamefaft- 
 neife  concealeth  a  filthy  a&>and  bkifhingreiraineth  from 
 a  filthy  ad. 
 
 The  conclufion  of  this  is3although  we  had  need  to  look 
 to  all  our  fenfes,  toourtafte,  Prov.23.}.  to  our  touch, 
 Ecclef.6. 1 .  yet  we  have  more  need  to  looke  unto  our  no- 
 ble fenfe  of  hQaringJorEvi/l  communication  corrupts  good 
 manners  a  Cor  λ  5.3  3-but  moft  ofallwe  have  need  co-look 
 toourfightyand  we  ihould  doe  with  it  as  the  Romans  of 
 old  did  with  their  prifoners,  they  never  went  abroad  but 
 they  had  their  keeper  joyned  with  them,  therefore  they  \ 
 faid,  Vna  catena  continet  tarn  mi  lit  em  qmm  reum^  that  one 
 chainekeepethboth  thefouldierandhim  that  is  guilty, 
 fend  never  thine  eyes  abroad,but  fend  their  keepers  with 
 them. 
 
 CHAPo 
 
Of  the  modefy  offyeecb 
 
 Mi 
 
 CHAP,  IV• 
 
 How  the  tongue  breaketb  this  Commandement  by 
 filthy  fyeecbes• 
 
 Commandement  Vll. 
 
 Ef>fof>4't9.  Let  no  corrupt  communication proceed out  of 
 your  mouth. 
 
 BEfore  man  fell,  hec  needed  no  cloathes  to  cover  his 
 nakedneife,  but  after  the  fall,  as  the  Apoftlc  faith, 
 Wee  put  honour :  upon  our  uncle  ane  parts,  iCor.ii•  23. 
 So  before  the  fall,  nofpeechhad  beene  uncomely^  but 
 fince  the  fall  fuch  is  the  corruption  of  the  heart  of  man 
 whenheheareth  filthy  fpecches,  that  hee  is  provoked 
 by  them  5  therefore  when  the  holy  Ghoft  fpeakethof 
 fuch  things,  he  covereth  them  withmodeft  and  comely 
 termes. 
 
 And  firft  wee  (hall  obferve,  that  there  arc  no  proper 
 names  in  the  Scripture  given  to  that  part  of  the  body 
 which  diftinguiiheth  thefexesinmanor  woman,  as  in 
 other  languages,  and  that  is  done  for  modefties  fake, 
 fometimes  the  Scriptures  call  v:flejb.  Gen.  17.  1 3.  23. 
 ΪΛνιί.ϊ%Λ•\9.  Ezek.i6.ie.  and*  .20•  fo  itiscal- 
 led  a  mans  fhame,  T>eut,z\.\\,  The  woman  thatputteth 
 out  her  hand)  andtaketh  a  man  by  hujhame:  hence  it  is 
 that  all  filthineife  is  called  confufion-,  Philip.  3•  p.  Third-  { 
 ly  it  is  called  his  nakednciTe,  per  i^/»f//Ar4/?*,becaufcit  i 
 ihould  not  be  naked ;  Levit.  1  S.6.  Nahum.  3.  5.  So  it ' 
 is  called  the  feetc$E/}y  .7 .20  J βαΐί jhavethe  haire  of  the 
 fcete.-fo  Deut.iS.  5 7. and  Exod./^.i^.  and  the  thigh, 
 Num.  5.  21.  iyind  the  ,Lord  caufe  thy  thigh  to  rot,   fo 
 
 Mm  mm  4  Exod. 
 
 σ^©-λδ>®•. 
 
 The  modeftyofthe 
 fpiric  of  God  on  the 
 Scriptures  in  giring 
 comely  termes  10 
 thing». 
 
 Care, 
 
 Fudor. 
 
 Nuditas. 
 Ftmu 
 
*5 
 
 An  Exptfttion  of  the  Mzrall  Law^ommay.     Lib, 
 
 Excd.i.'y.  Alltht childrenwhich  came  out  of Ucobs  thigh; 
 Membra ignobiiiousf*      d  fa  Apoftle calleththcm Fnc lean  parts. ι  Cor.i.t.zvia 
 
 dui  arcumtfionu.  Λ  r  x  J 
 
 Targum  upon  Ruth,  tor  modelty  calleth  this  member  /*- 
 mpl3  Π3  j  ^^^^^and  the  Hebrew 
 33ΦΟΠ  Ί3Κ  |  Jotnttf  pudgris, and  \_abhar  hamiflgabb']  membrum  Coitwy 
 CDHnt^DnrnD  |  fo  digitus  :  fo  [£^  hamiflitarim~\  dom&s  abfconditorum, 
 and  the  mans  is  called  his  arrow, and  the  womans  her  qui- 
 ver,Ecclef  6.6 .S he  openeth  her  quiver  to  every  arrow. 
 
 VVhen  they  defcribe  the  aftion  it  felfe,  they  fet  it 
 downe  in  moil  comely  termes:  ZW.14.18.  if  ye  had  not 
 plowed  with  my  heifer :  fo  the  Latines  following  them  fay. 
 fundum  alienum  araty  and  they  call  the  adulterer  agricoU, 
 fo  rcvehrealam: Bent.  22.30.  He  β all not  difcover  his  fa- 
 thers skirt  So  to  grinde,£^  my  wifegrinde  to  another  man, 
 lob  31. 10. So  to  bow  downe,  Let  another  bow  downe  upon 
 hcr^Seminabitur  femine,Nnm.  5.2  8.that  is,her  husband 
 ihall  lie  with  her  and  iheihall  conceive.  Sotoeate,  Shee 
 wiped  her  mouth  andfud^e  did  it  not.  Prov.30. 2  o•  fo  to 
 drinke,and  the  water  is  put  for  feed:  He  β  all  powre  out  his 
 water  out  of  buckets, Ν  urn. z% .5 9.  and  Prov. 7. 9. Stoine  wa- 
 ters are  fweete:  fo  7uA\$n  ,togoe  together.  Mat .1.19•  fo 
 to  touch,  ifufferedthee  not  to  touch  her,  Gen.io.  6.  and  1 
 Cor. j.t.  It  is  not  good  for  a  man  to  touch  λ  woman,  hence 
 commeth  intaUta  *//>g03amongft  the  Latines,and  the  La- 
 tinc&ufedtoexprdfethefeaftionsin  modeft  termes,  as 
 darepoma,  legerenuces,  forthefekindeoi  fruits  were  fet 
 upon  the  table  of  Priapus,  and  the  Schoolemen  call  the 
 fin  ofSodome,mutumpeccatum,&  fmnethat  ihouldnotbe 
 named.  So  the  Maforets have  changed  one  word  into  an- 
 other formodefty,I)*i^28. 30.  T/wyfrrf/ito^^ 
 and  another  manfinill  lie  with  hcrithey  have  changed[/&4. 
 gal^fubagitare^mto^acabhyonc^bere^naihQixxvzaiuot 
 in  the  Talmud  iscolhammikraoth  haccethubhim  btthoral 
 legannai  korin  othan  ^ebhah^omnes  voces  qutferiptdfun 
 in  lege  obfcenc,legunt  ens  honefie,vjotd$  which  are  writtei 
 
 Sdgltta. 
 Pharctra. 
 
 f    rare. 
 
 Revetire  dav>. 
 
 Mokre* 
 incHrvare. 
 Seminar  i fia'ne. 
 Edcre. 
 BiUre. 
 
 Ejfundere  aquam% 
 sjquaprofimine. 
 αυνίλδ&ν* 
 
 Tangete. 
 
 "Darepdma. 
 Lcgerenuetsl 
 
 mutton  peuatum. 
 
 rnVnpan;1^ 
 
 pip  >X}Jr) 
 
Drefing  of  the  baire,a  motive  to  adultery. 
 
 M3 
 
 in  the  Scripture,in  tcrmcs  which  have  any  ihow  of  dilho- 
 nefty  they  read  them  in  comely  termes. 
 
 But  ye  will  fay,werc  there  any  words  fet  downc  in  the 
 law  in  uncomely  termcs,that  there  needed  more  modeft 
 words  to  be  put  in  their  place  i 
 
 When  the  holy  Scriptures  were  written,  thefe  words 
 were  comely  and  modeft,and  gave  no  offence  to  the  hca- 
 rer,but  the  corruption  ofman  is  growne  fince^  and  many 
 words  are  fo  degenerate,  that  chafte  cares  cannot  heare 
 them  without  offence;  many  words  are  degenerate  now, 
 which  in  our  fathers  time  founded  well  enough. 
 
 The  conclufion  of  this  is :  Let  us  iludy  to  be  modeft  in 
 our  words3as  well  as  to  be  holy  in  our  actions;  many  men 
 are  ailiamed  now  that  their  nakedncife  ihould  be  feene, 
 but  they  are  not  ailiamed  to  lay  out  their  nakedneffein 
 filthy  and  beaftly  fpeeches. 
 
 Objeit. 
 
 Anftv. 
 When  the  icupturcs 
 were  writicn,chcrc 
 were  no  uncomely 
 termes. 
 
 Conclufion* 
 
 CHAP.    V. 
 
 That  the  &  effing  of  the  haire  is  a  motive  to 
 the  ftnne  of  adultery. 
 
 commandemenl•  V 1  f. 
 
 ι  Pet. 3.3. Let  not  your  adorning  be  that  outward  ador- 
 ning^  oft  deflating  of  the  haire. 
 
 Τ  He  haire  hath  a  fourefold  ufe :  Firft,it  hath  a  natural! 
 ufe.tobc  the  womans  ornamentand  herglory.  ι  Cor. 
 u,i^.lt  is  the  womans glory  ybut  it  is  afhamejor  themanto 
 weare  longhaire^hkh  is  the  womans  ornament,  lob  5.5. 
 The  robbers  frvalkw  up  their fubfiancei  in  the  Hebrew  it  is 
 Tzamimythe  hairy  ones  ^Nebuchadnezzar  when  he  lived  a- 
 
 mongft 
 
 Thebaireof  thchcSfJ 
 hath  a  fourefold  uie• 
 
? 
 
 M4 
 
 An  Expofition  of  the  Moratt  Law.  Commas \     Lib  2,# 
 
 The  abufe  of  the  haire 
 and  that  foure  wayes. 
 
 Junius  in  Cam  4, 1 . 
 
 r-nsbn» 
 
 muratto 
 
 71€S. 
 
 msSn 
 
 mors. 
 
 ObjeBion, 
 
 mongft  the  beafts3then  his  hairc  did  grow ;and  the  devils 
 arc  called  Shegnarim  hirfutt^Levit.  \ 7.  7.  They  (hall  no 
 moreoffertheirfacrifices^j^^«/>/w,  to  the  hairy  ones^ 
 thatis,to  the  devils  5  they  are  called  hairy  ones,  becaufe 
 they  appeared  in  the  forme  o(  Satyr  esox  wild  Goates^£- 
 filonwho  gloried  in  his  long  haire  was  caught  by  it. 
 
 Secondly,  the  haire  hathamorall  ufe:  Lcvit.  19.31* 
 And  thou  Jh alt  rife  before  the  hoary  head.  Thirdly,  it  had  a 
 ceremoniall  ufc3as the  Nazarites  haire.  And  laftly,  men 
 have  found  outa  prophaneufe  to  make  it  an  occafionto 
 uncleanneile. 
 
 The  haire  is  abufed;  Firft,when  it  is  dyed  and  made  of 
 another  colour,then  the  natural  colour  oRvJYhich  ofyoti^ 
 faith  Chxl&yCAn  make  one  haire  blacke  orwhite^  Mat.  5*36• 
 
 Secondly,  the  haire  is  abufed  when  the  locks  are  hung 
 out  to  be  feene  of  others*  a  modeft  matron  hideth  them. 
 SecCant.^,i.Oculitui  columbimfra  crine  fw?,that  is,thy 
 haire  is  bound  up  like  the  modeft  matrons,  and  not  hung 
 as  the  haire  of  the  ftrumpet;the  locks  of  the  haire  are  cal. 
 \ed[Mahhlephoth,~]  mutationes ;  and  our  death  is  called 
 HhaIefhahymutatio\Ioh.  14.  i4.and  the  Hebrewesgive  the 
 reafon  why  the  locks  are  fo  called,  becaufe  the  locks 
 chang  firili when  our  haire  beginncth  to  change,it  is  pr*- 
 ludium  wr//*,theforemnnerof  deaths  if  men  and  women 
 would  remember  this,  they  would  glory  little  in  their 
 hair^. 
 
 Thirdly,  it  is  abufed  in  plaiting  and  frizling  of  it.  1  Pet. 
 3. 3.Sowomenabufetheirhairewhen  they  cut  it  likea 
 mans  huvc.\Cor.i\.6.It  is  afiameforawomantobeflorne. 
 
 And  laftly  the  haire  is  abufed,when  they  borrow  falfe 
 haire,  Pea-y  efl  tnulier  alienam  cafariem  gtfitns^  a  woman 
 that  weareth  the  haire  of  another. 
 
 Defers  of  nature  may  be  fupplyed,  therefore  to  bor- 
 row hai  re  for  ornament  is  not  to  abufe  it. 
 
 Wee  may  fupply  the  perf$Kall  defeffs  in  nature,  or  the 
 
 occafiona  // 
 
*W77> 
 
 V ' 
 
 'D  re  Jung  of  the  baireya  motive  to  adultery, 
 
 Mf 
 
 occafionallwants;amanwantethalegge,  he  may  puta 
 legge  of  wood  in  pla£tt-of  it;bur  natural  defetts  which  are 
 incident  to  all•  the  fonnes-of  men  fhouid  not  be  fupplied 
 by  art.  Example,  the  wi  inckling  of  the  face  is  naturali  to 
 all  old  women^thisis  a  naturali  defeii  and  not  perfonall: 
 therefore  to  paint  the  face  tocover  this  defctt  is  altoge- 
 |  therunlawfull3fotodyethehaireandmake  it  of  another 
 colour. 
 
 The  Lord  hath  given  oyle  to  make  the  face  to  ihine, 
 therefore  the  face  may  be  painted. 
 
 God  when  he  giveth  the  ufeofhis  creatures  to  men,  he 
 i  gave  firft,for  mcefity  $fecondly,he  gave  them  for  delight 
 J  as  the  wine  tachcare  the  heart,  and  the  oyle  to  make  the 
 face  to  iliine  s  thirdly,  hee  gave  the  Iewes  fome  things 
 iox  ceremony  t>  fourthly,  hee  permitted  fome  things  to 
 them  for  the  national  I  cuJtomesjts  to  the  lews  to  annoy nt 
 their  faces  with  oyle  :  So  hebiddeththe  lewes  rent  their 
 hearts  and  not  their  cloathes  5  the  Lord  hath  given  us  the 
 comfortable  and  naturali  ufe  of  the  oyle,but  he  hath  not 
 given  us  that  nationall  cuftome  of  the  oyle  to  annoint  our 
 faces  with  it,  no  more  then  in  the  day  of  humiliation  to 
 rent  our  cloathes. 
 
 When  women  paint  their  faces  as  lezabel  did,? they 
 arcaihamed  of  nature,  and  would  amend  Gods  handy 
 worke5  hypocrites  are  called  in  the  Syriack^  facetakers^ 
 Nafapbbappa,  becaufe  they  take  a  counterfeit  face  upon 
 them,andmakeaftewofthat  which  they  have  not  .•  as 
 [there  is  morallhipocrifie,  fo  there  is  artificiall  hypocri- 
 [  fie ;  fa^wWfe  r^at  which  is  the  contrary jthis  is  nativa 
 pulehritudo)  &  nonfucata0  this  naturali  beauty  and  not 
 1  counterfited. 
 
 Women  ihould  ftudy  to  adorne  the  hid  man  of  the 
 heart,and  not  to  delight  in  thefe  outward  fhewes ;  lAary 
 CMagdakn  when  ihe  was  converted,  wiped  Chrifls  feet 
 with  the  haire  of  her  head,  wherewith  ihcehad  entifed 
 
 her 
 
 Whac  defects  in  man 
 
 orwomau  arc  cube 
 
 fupplycd. 
 
 Two  forts  of  defects, 
 
 pcrfonaU  and  natural  I 
 
 ObjeB. 
 
 Anfw. 
 A  fourfold  iifc  of  Gods  ? 
 creatures,  for  neceGicy  ' 
 and  for  defight,and  as  ! 
 typicall,and  as  nation-  j 
 all  cuftomes, 
 
 ί^3Κ3  *\D3 
 
 Auroqviftijw*  . 
 
 What  things  we  ihouU 
 iabour  to  adorne. 
 
J 
 
 156 
 
 Ρ  lutarcb.de  ftnorc. 
 
 Conclufion.  \] 
 
 Conclnpon» 
 
 1, 
 
 Why  we  fliould  not  be 
 pt-eud  of  our  apparel), 
 
 An  Expofition  of  the  Μου  all  Law.  Comma*?.     Lib  ι* 
 
 herloversibefores  wee  have  a  notabk  example  of  the . 
 Roman  matrons,  what  they  did  with  their  haire  inde- 
 fence  of  the  Capitoll^  when  the  Gauksbetiegcd  the  Ca- 
 pitoll,  the  Romans  had  no  firings  for  their  croffe-b©wes 
 to  defend  the  Capitoll,and  the  hiftory  telleth  us  the  wo- 
 men did  ihave  off  their  haire  to  make  firings  to  the  crofT- 
 bowes, that  they  might  defend  their  gods,  and  therefore 
 they  £ay,*dcmvewri cdv&confecrarunt ;  if  they  would 
 cut  their  haire  (the  greateft  ornament)  for  the  defence  of 
 their  heatheniih  gods^what  a  fhame  is  it  for  women  who 
 profeffethemfelvesChriflians  to  make  their  haire  to  be 
 an  occafion  to  make  others  to  finne. 
 
 The  conclufion  of  this  is,  we  mufl  mortifie  finne  in  all 
 the  parts  of  the  body,  and  the  ornaments  of  it  ihould  be 
 comely. 
 
 Secondly,rememberthat  lezabel  who  painted  her  face 
 was  an  arrant  whore,  and  ifthoubeaftamed  of  that  face 
 which  God  hath  made  thee,be  affured  that  God  will  be 
 afhamed  of  that  face  which  thouhaft  made  tothy  felfe. 
 
 CHAP•  VI• 
 
 Of  Tbhorif?  apparell. 
 Commandement  VII• 
 
 ProvS.io.  There  met  him  awomanwith  the  attire  of  an 
 harlot. 
 
 OVr  apparell  at  the  firft  was  inflituted  to  cover  our 
 nakednefle,  therefore  wee  ihould  not  be  proud  of 
 ourapparell;  maninhis  befteftateis  but  aworme  (as 
 the  Hebrewes  fay)  cloathed  with  the  'excrements  of  the 
 
 worme. 
 
Ofrhorifb  apparrell. 
 
 M7 
 
 worme,  he  is  but  exfpeiiatio  vermmm>  and  ihallbe  con- 
 fumed  with  wormes,why  then  ihould  he  be  proud  of  his 
 apparell. 
 
 Chrift  faith,  CMattb.  tf. 29. that  Salomon  in  all  his  glo- 
 ry was  not  arrayed  like  one  of  the  Lilics^the  glory  otSa. 
 /wiMwasbutartificiall,  but  the  glory  of  the  Lilie  was 
 naturall,  now  the  perfc&ion  of  art  is  to  imitate  nature, 
 and  as  farre  as  nature  execedeth  art,  asfarredoththe  Li- 
 lie exceed  Salomon  in  all  bit  glory. 
 
 Secondly  3  how  many  things  was  Solomon  beholden  to, 
 when  he  was  dreffed  up  this  wayes  ?  he  was  beholden  to 
 the  earth  for  the  Gold,  to  Egypt  for  the  linnen,  to  the 
 filke-  worme  for  the  filke,  and  to  the  ihellfiih  for  the  pur- 
 pure  5  and  if  every  one  of  thefe  ihould  have  claimed 
 their  owne,  Salomon  ihould  have  beene  ftript  out  of  all,, 
 and  ihould  have  flood  up  like  Efops  Crow,  who  borrow- 
 ed a  feather  of  every  foule,but  the  Lilie  was  beholden  to 
 none  ν  therefore  the  Lilie  exceeded  Salomon  in  all  his 
 glory. 
 
 Thirdly,  when  Salomon  was  adorned  this  way,  his  or- 
 naments were  but  the  covering  of  his  ihame,  and  hee 
 had  no  more  caufe  to  bragge  of  thefe,  then  a  thiefe  had 
 of  a  filke  rope ,  or  if  a  man  ihould  bragge  of  a  plaifter 
 laid  to  his  filthy  fore  .•  but  the  Lilie  carryethno  markeof 
 ihame,therefore^£  Lilie  exceeded  Salomon  in  al  his  glory. 
 
 Fourthly,  there  was  much  adoe  to  get  one  Salomon 
 decked  this  wayes  but  all  the  Lilies  of  the  field  were 
 decked  alike  5  therefore  the  Lilie  exceeded  Salomon  in  all 
 his  glory  ^  there  is  fmall  reafon  then  why  men  and  wo- 
 men i1  ould  fo  glory  in  their  apparell. 
 
 Apparell  is  ordained  to  diftinguiih  the  eftates  and 
 conditions  of  men,  the  nobler  from  the  bafer.  They  who 
 are  in  Kings  houfes  wear e [oft  apparell^Mat.  ι  ο.  1 2 .  and  the 
 Kings  daughters  in  thofe  dayes  wore  a  partie  coloured 
 gowne.  2^^^.13.18.  tsind  fie  had  a  garment  of  diverfi 
 
 colours : 
 
 A  companion  betwixt 
 thedoaching  of  Salo- 
 mon and  the  cloaching 
 of  the  Lilies. 
 
 Salomons  doathing 
 wis  borrowed, but  not 
 the  Lilies. 
 
 Salomons  doathing  W3s 
 to  cover  bis  ihame, 
 but  not  the  Lilies. 
 
 There  was  but  one  Sa- 
 lomon richly  cloathedj 
 but  all  the  Uliesofthe 
 rield  were  fo. 
 
 A ppirell ordained  to 
 diftmgu'ihfexe* 
 
158  ιΑη  Bxpofitim  of  the  MoraU  Ldto.  Command^:   Lib. 
 
 ■-OHfl' 
 
 merctiiciuu 
 
 jTheappirell  (hcwcth 
 the  vacitieofthe 
 [minde. 
 
 Ϊ 
 
 Some  ornaments  hw- 
 ifull  m  thcmiclres. 
 
 t#4»/l. 
 
 meant  arc. 
 
 colours.  So  the  nobler  fort  in  τ/ϊν**/  wore  white  cloathes, 
 Ecelef,  9.8.  Z^  f  ^y  cloathes  be  «?A//*,therefore  they  were 
 called  SjHorim~\cAndidi  -,  and  the  bafer  fort  wore  blacke 
 cloathes,  Prov.  22.  19.  Nonfiabitcnm  obfcuris,  that  is, 
 with  the  bafer  fort. 
 
 Againe  apparrell  was  inilituted  to  diftinguifh  fexes. 
 The  man flail not put  on  the  womans  apparrell,  Deut. 22.  5. 
 
 Laftly  apparrell  was  inftituted  for  commodities  when 
 they  travelled  with  the  ambulatorie  Arke  through  the 
 wildernes,  then  their  cloathes  were  ihort.but  when  they 
 came  to  Canaan,  they  had  ΐκΜ^  cloathes  reaching  to 
 their feete,£*w/.  1•  13.  But  the  devill  hath  found  out 
 another  ufe  of  apparel!,  Prov.7. 10.  She  met  him  with 
 [Shithtzonah^theattireofa  whore,  this  is  a  garment 
 which  becommeth  not  an  honeft  woman  $  and  as  in  the 
 warres,  )uftaefl  percusfio  gerentis  hofltlemteJfaram,thcy 
 may  bee  juftly  killed  who  weare  the  enemies  badge  in 
 the  warres :,  fo  may  thofe  who  weare  the  whorilh  gar- 
 ments :  There  is  nothing  that  fhewcth  the  vanity  of  the 
 mind,more  then  apparell  doth.Z^.  7. 25  .They  that  weare 
 [oft  ap par ell,  μαλ.α&φ;&υρπ<,  the  Apoftle*  \Cor.6g. 
 transferreth  it  to  the  minde  μάκ*Μΐ>  molles  the  apparell 
 fheweth  the  effeminateneife  of  the  minde. 
 
 Some  forts  of  ornaments  and  apparell  are  lawfull  in 
 tbemfelves,  and  the  Lord  onely  condemneththeabufe 
 of  them  y  a  chaine  of  it  felfe  is  a.  thing  lawfully  aad  it  is 
 lawfull  for  a  man  of  place  to  weare  it,  but  if  hee  weare 
 pride  with  ir,as  a  chaine,  Pfil.  73.  6.  then  it  is  anabufe 
 ofthe  ornament :  So  Lahhtfb  is  called  aneare-ring,  and 
 Lahhafl  is  called  incavtare,  to  bewitch  or  intice,  when 
 one  wcareth  aneare-ring  to  intice  or  bewitch  with  it, 
 then  it  is  the  abufe  ofthe  ornament. 
 
 Thofe  ornaments  which  the  matrons  of  old  ufed,  as 
 Rebecca  znd  Sarah,  as  bracelets  and  eare- rings,  they  are 
 not  unlawful!.  iPtf.2.5.  For  after  this  manner  was  the 
 
 holy 
 
Of  shorty  apparreH. 
 
 M9 
 
 holy  women  of  old  time  adorned,  who  truftedinGod, 
 where  the  Apoftle  infinuatcth,  that  there  was  much 
 more  gravity,  and  comelinefTe  in  that  age,  then  there  is 
 nows  Secondly,  thefe  ornaments  are  lawfull  in  them- 
 fclves,from  which  the  fpiritof  God  borroweth  compa- 
 rifons  in  decking  of  the  Church;  the  abufe  of  thefe  is 
 oncly  condemned,  and  not  the  ufc.  Efay  5.20.  Hakkifh-u- 
 rim,  the  Lord  applyeth  this  to  the  ornaments  which  hee 
 beftoweth  upon  his  Church.  Ier.  2.32.  Can  a  maid  for- 
 get her  ornaments  ^or  a  bride  her  attire,  the  Seventy  αϋνί^μ* 
 %n<)f*fii*  peCforalis.So  Ezck.16.1i.  the  holy  Ghoft 
 borrowes  comparifons  from  ornaments  and  deckings  of 
 the  body  5  /  c loathed  thee  with  broidered  rvorkc^  I  food 
 thee  with  badgers  skinnes*  and  I  put  bracelets  upon  thine 
 hand,and\cw els upon  thy  forehead;  theufe  of  thefeis  law- 
 full,but  the  abufe  is  onely  condemned. 
 
 Thefe  ornaments  which  have  any  neceffary  ufe  in 
 the  body,  are  lawfull,and  the  abufe  is  onely  cenfured, 
 Efay  3.20.  [Battc banephefb^clomm anim&^  the  houfe  of 
 the  foule,the  foule  here  is  put  for  the  breath  of  the  foule* 
 andbecauie  they  breathed  in  thefe  ma'skes,  therefore 
 they  are  called  the  houfe  of  the  foule  ι  the  maske  is  ane- 
 ceflary  ornament  for  the  fafety  of  the  facc,thercfore  the 
 abufe  is  onely  condemned  here. So  1  King. 20.38.  Muta- 
 vit  ftinfudario^hzt  is,  he  changed  himfelfe  inputting  a 
 fcarfe  upon  his  face;  the  Chaldee  hath  it  CMegnap>harr 
 which  fignificth  to  keep  the  duft  from  the  eyes ;  it  is  not 
 \Ephc?^>ulvu  here,  but  {j^phar^fudanum^  thisis  a  nc- 
 celTary  covering  for  the  face. 
 
 The  perfons  who  may  uie  thefe  ornaments  are  the 
 rich  rather  then  the  poore.  2  Tim.  2.19.  The  Apoftle 
 forbiddeth  the  women  to  adorne  themfclves  w.th  gold^ 
 pearles  or  cofly  araj  :  the  Chriftians  at  that  time  for  the 
 moft  part  were  of  the  poorer  fort,  for  not  many  noble 
 were  called^  1  Cor.  1.  8.  hee  blamed  thofe  who  ador- 
 ned 
 
 Ornaments  from 
 which  the  fpintof  God 
 borrower h  compact* 
 fons  arc  lawfull. 
 
 Rcdimicula  ornemwi 
 colli  fuerukt. 
 
 ν   r  - 
 
 η  ay  a 
 
 Ί2&  fidtfiuvj. 
 
 What  perfons  mny 
 we  are  ornaments  law 
 fuily. 
 
1 6o  Jin  Expofitiort  of  the  MoraH  Lalo.  Command/?:   Li  b.  z* 
 
 |  Women  mad  not  doe 
 I  that  which  is  lawfull 
 I  unlciTe  it  be  expedient. 
 
 cmiDyn» 
 
 ned  themfelves  above  their  ranke. 
 
 Secondly,  it  is  morelawfull  forthofe  who  are  in  the 
 court,  than  thofe  who  are  in  the  countrey^to  weare 
 thefe  ornaments  ;  They  that  are  in  Kings  houfes  weare  f&ft 
 apparell, Mat. 10.18. 
 
 Thirdly,  it  is  more  lawfull  for  married  women  to 
 dreife  themfelves,  than  for  widdowes,  that  fo  they  may 
 pleafe  their  husbands  .•  She  that  is  married  carcthhowto 
 pleafeher  husband^  ι  Cw.7.34.  but  when  women  dreffc 
 themfelves  this  wayes,  they  muft  have  a  care  to  adornc 
 the  hid  man  of  the  heart  alwayes :  the  maids  before  they 
 were  married  in  //r^/ufedtogoeforthtothe  vineyards 
 cloathed  in  white,  to  dance  in  the  day  of  expiation, 
 ludg.  20.  2i.andtheyfaid,  Ο  young  men  lift  up  your 
 eyes  upon  us,  and  fee  which  of  us  yee  will  choofej 
 lookenotto  beauty,  becaufeitis  deceitfully  neither  to 
 riches,  becaufe  they  take  their  wings  and  fly  away  ;  but 
 choofe  her  who  feareth  the  Lord• 
 
 Chriftian  women  muft  remember  not  oncly  what  is 
 lawfull,  butalfowhatis  expedient;  they  have  wealth 
 enough,  and  their  husbands  allow  them  ;  yet  they  muft 
 remember  the  expediencie,  and  how  farre  it  is  lawfull 
 for  them  to  extend  their  Chriftian  liberty,  ι  Cor  .10*26. 
 The  Apoftle  iheweth  us,  That  the  earth  is  the  Lords,  and 
 the  plenty  thereof  $  therefore  it  is  lawfull  for  us  to  cateof 
 any  thing;  and  againe,  The  earth  is  the  Lords,  and  all 
 that  is  therein ;  therefore  we  ihould  not  eateto  offend 
 others  s  it  was  better  for  them  to  fpare  their  Chriftian 
 liberty,  then  to  extend  it  too  farre  to  the  offence  of 
 others. 
 
 That  apparell  is  unlawfull  which  men  borrow  from 
 ftrange  nations,  not  contenting  themfelves  with  the 
 ancient  formes  of  their  countrey.  Zeph*  1.  8.  I  will 
 pumjb  all  fuch  as  are  cloathed  in  firange  apparell  $  fuch  as 
 were  thefe,  2  Chron.  ao.i.  [Mehagnammomm~]  who  ! 
 
 counterfeited 
 
Of  *tohonfh  apparcll. 
 
 161 
 
 counterfeited  the  tAmmonitts  in  their  apparell,  and 
 gcflures,andfuch  are  the  gariih  women  in  thefe  dayes, 
 who  cannot  fatisfie  themfelves  enough  with  new 
 formes,  wfio  daily  change  with  the  Moone,  that  a  tai- 
 lor can  hardly  ihapea  coat  for  her,  they  may  be  com- 
 pared to  the  Ihips  of  Tyru*y  whofc  boards  were  of  the 
 firre  trees  of  Shentrc^  whofe  mails  were  from  Lebanon, 
 whofe  oares  were  from  Bajkan^  and  their  benches  of 
 the  ivory  of  Chitttm,  their  failes  from.  Egjpt^  and  the 
 purple  that  covered  them  from  thellesof  El/fta,  Ezek. 
 27*  5>6rf .  fo  thefe  women  have  their  ornaments  from 
 /ndiay  spatne,  France^  Italiey  &ct  and  all  to  make  up  a 
 proud  barke  in  Tyrus.  Nazianz.cn  writing  againft  the 
 pride  of  women  (  who  borrow  from  fundry  creatures, 
 ornaments  to  dreiTe  themfelves )  compareth  them  to 
 Pandora  that  goddefTe  whom  the  Poets  faine  to  befent 
 to  EfimethiHs  by  the  gods,  with  a  barrell  having  all 
 forts  of  mifchiefe  endofed  in  it,  that  they  might  be 
 avenged  upon  him  for  the  deceit  of  his  brother  Pro- 
 metheus: fo  the  whoriih  woman  is  that  Pandora,  by 
 whom  the  devill,  the  world,  and  the  fleili  have  fent  a 
 barrell,  in  which  all  fort  of  vanities  is  inclofed  to  plague 
 the  infolent  and  loofe  youth,  who  is  given  to  filthi-  I 
 neffe.  -  j 
 
 Thefe  ornaments  arc  altogether  unlawfully  which  j 
 are  put  upon  parts  of  the  body  that  ihould 'be  cove- 
 red ,  the  women,  Ε  fay  3.20.  did  weare  [_hazegnAdoth~]  a 
 garter  of  worth  about  their  legge,  which  the  Prophet 
 blamcth  in  them,  and  for  this  purpofe  they  made  their  j 
 cloathes  theiborter,  that  their  legges  might  be  feenc, 
 modefty  (hould  have  taught  them  to  cover  that  part 
 with  their  cloathes,  the  abufe  of  this  ornament  is  not 
 onely  condemned  here,  but  likewifc  the  very  ufe  of  it 
 in  women.  SoEfiy  3.16.  The  daughters  of  Zion[gabhu\ 
 alt*  font)  they  did  weare  high  (hoes  to  make  them 
 
 Nnnn  feeme 
 
 Simile, 
 
 omtmata  pedum• 
 
 Mis 
 
 •Π35 
 
 •  - 
 
1 6  ζ 
 
 jin  Expofition  eftbe  Moral! Laft.Commandj. Lib 
 
 2. 
 
 i      O'MVn 
 
 £οηοΙαβοη> 
 
 I 
 
 feeme  the  taller  •,  which  of  you  (faith  Chrift )  can  addc  one 
 I  cub  it  to  his  fiature^CMatt.  6. 27.  foto  wearc  ornaments 
 J  upon  the  bafeft  parts,  Ε  fay  3.18  J  will  take  away  {hagnac- 
 \eafim~\  their  ornaments  about  their  feete,  which  made 
 !  them  goe  as  if  they  had  beene  fettered,  the  very  ufe 
 i  thefe  ornaments  are  condemned  here,  and  not  thcabufe 
 I  onely. 
 
 Theconclufionof  this  is,  the  holy  women,  Exod.  30. 
 
 gave  their  looking  glaifes  for  the  making  of  the  brafen 
 I  altar    (for  of  old  their  looking  glaffes  were  made 
 
 of  brafle )  fo  fhould  Chriftian  woman  now  renounce 
 
 thefe  ornaments  of  vanity,  anddecke  the  hid  man  of 
 
 the  heart. 
 
 Whciein"  the  acVuill 
 breaking  of  this  com- 
 naand  ftancs 
 
 I  The  example  of  the 
 I  unreaionablc  creatures 
 I  doe  teach  men  chaftu gr 
 
 CHAP.  IX. 
 
 What  unckane  prfvns  *frere  called  dogges* 
 
 commandement  VII. 
 
 peut.i$.i%.  Thoufhalt  not  bring  the  hire  of  a  whore^  or 
 the  price  of  a  doggey  into  thehoufe  of  the  Lord  thy  God 
 for  any  vow* 
 
 T7T7E  have  fpoken  of  the  occafions  which  lead  to 
 V  V  the  breach  of  this  Commandement;  now  it 
 remaineth  to  fpeake  of  the  a-iiuall  tranfgreflion  of  it; 
 and  it  is  broken  either  by  unlawfull  conjun&ion,  or  un- 
 lawful feparation. 
 
 God  hath  put  in  fome  fovvles,  a  fhadow  of  chaftity  to 
 teach  men  to  fhunne  fil  hineife  and  uncleaneneffe ;  the 
 turtle  dove  maketh  choice  but  of  one  mate,  to  teach 
 man  and  woman  to  live  in  holy  wedlocke;  theLioneife 
 
 when 
 
What  uncleane  perfons  were  called  dogs ^ 
 
 *<* 
 
 when  flic  hart  joyncd  her  fclfc  with  the  Leopard,be-  I 
 fore  (lie  come  to  the  Lyon  againe,(he  will  waih  hei  lclfe  I 
 that  the  Lyon  may  not  fmell  her,  to  teach  the  adulterous  i 
 woman  what  a  filthy  thing  adultery  is,  Whenfhccwpcth 
 her  mouth  and  faith*  {he  did  it  not^Prov.  30•  but  them  oft 
 memorable  example  of  the  beafts  is,  the  example  of  the 
 Mare,  which  Ar/jhtlcmikttYi  mention  of :  the  King  of 
 Sythid  had  a  mare  of  mod  excellent  broode,  which 
 brought  forth  moft  excellent  coalts,  amongft  the  reft 
 flic  had  one  which  excelled  them  all ;  the  King  was  de- 
 firous  that  this  coalt  might  horfe  his  damme,  that  fo  hee 
 might  have  an  excellent  broode  of  them  i  but  the  coalt, 
 when  hecwas  brought  to  his  damme,  would  not  horfe 
 her  5  the  King  feeing  this,  hee  caufed  them  to  cover  the 
 damme,  that  he  might  not  know  her,  but  he  perceiving 
 afterwards  that  it  was  his  damme,  runne  away  and  caft 
 himfelfe  over  a  ftcepe  rocke,  and  brake  his  necke^is  not 
 this  a  memorable  example  to  teach  men  and  women  to 
 flie  inceftuous  adultery  ;  as  God  hath  putfome  fhadow 
 of chaftity  in  unreafonable  creatures,  to  teach  man  to  ef- 
 chewuncleanenefTe,  fot'he  Lord  fetteth  before  us  moft 
 filthy  and  uncleane  beafts,  to  teach  man  not  to  be  like 
 unto  them. 
 
 A  doggeis  a  moft  uncleane  and  filthy  creature,  which 
 goeth  publikely  and  promifcuouily  to  generation,  and 
 therefore  thefe  were  called  Cynici  Thilofbphi,  who  were 
 not  aihamed  publikely  in  the  fight  of  all  to  lie  with 
 women. 
 
 By  dogge  is  not  meant,  Ό  cut.  23.  18.  a  dogge  pro- 
 perly called  a  dogge,  but  Cynxdw,  oxmcritorius,  who  is 
 unfatiable  in  luft  like  a  dogge,  and  that  it  is  meant  of 
 fuch  a  dogge,  the  reafons  are  thefe. 
 
 Firft,  becaufe  the  whore  and  the  dogge  are  joyned 
 together  here 5  fecondly,  the  Scripture  applieth  this 
 word  dogge  to  filthy  whoremungers  :  When  j[hbojhetb 
 
 Nnnn  2  obje&eth 
 
 Λήη.ΙΪ'ϋ  Q.dehif. 
 
 The  moft  rile  crea* 
 cares  teach  men  to  ab- 
 ftaine  from  uncleane. 
 ncflc* 
 
 An  adulterer  metapho 
 lically  cajlcd  a  dog. 
 
I  The  whore•  and  the 
 dog  com  pared  together. 
 
 nefic. 
 
 164  dn  Exptfition  of  the  Moratl  Law*£omtna7.     Lib.i, 
 
 objeftcth  to  Abner  that  he  by  with  his  fathers  concu- 
 bine Rizpah^  what  anfwered  hee  1  Anperfona  canina  egoi 
 am  la  filthy  perfon  like  a  dogge,  who  hath  no  care  to 
 whom  I  joync  my  felfe. 
 
 H.crome  upon  tfay  6.  faith,  thedoggeundthe  whore 
 are  well  joyned  together  5  for  the  dogge,  when  as  hee 
 fliould  kecpe  and  watch  the  houfc,  and  run  feldome 
 abroad,  yet  in  his  uncleanencrife  hee  runneth  here  and 
 there,  and  joyneth  and  coupleth  himfelfe  indifferently 
 to  any:  fo  doth  the  whore  who  fliould  keepe  her  felfe 
 at  home,  and  btdomuporta  5  yet  {he  wandereth  abroad, 
 and  fee  eth  after  β  range  love  s,  Prov.  7. 1  >  Nowisfhe 
 without,  now  in  the  ftruts^  and  Ipth at-  every  corner.  The 
 modeit  and  chift  woman  is  compared  to  the  vine  thati 
 groweth  by^thc  fides  of  the  houfc,  Pfal  ι  j8.j 
 
 What  fort  of  unclcaneneiTc  may  this  word  dogge  be 
 rightly  applied  to/1 
 
 There  is  a  filthineflfe  that  is,  Prater  naturam  corrup- 
 tami  which  is  againft  corrupt  nature,  and  there  isa  filthi* 
 neife,  which  is^fecundum  corruptam  naturam^  according 
 tocorrupt  nature,  1    or. 5. 1.  It  is  reported  that  there  is  a 
 forn  cation  committed  Amongftyou,  and  fuck  a  fornication 
 as  is  not  once  named  amongft  the  Gentiles^  lob  3  £  1 4.  They 
 ώέ  in  youth;  and  t^eir  life  is  [bakkedeflyim^  among  tht  nn- 
 cleanc.  And  thefe  forts  of  urxleaneneife  may  be  taken  up 
 after  this  manner  s  firft,  quandefcrvatur  fexus,  fed  non 
 srde^  as  when  a  man  committeth  adultery  with  a  wo- 
 man. So  qnAvdo  non  (ervatur  gradus  ,as  intheinceft.Se- 
 condly,  quandofcrvat  fpeciem  nonfexu^  and  thefe  the 
 Apoftle  calleth  uwvoKotr&iy  1  Cor.  b.$»  1  Thm.v. .10• 
 Lev/t,  20. 13.  and  this  is -called  &Λαι/>*λ,  abomination. 
 Thirdly,  qua  do  not  (ervant  fcxnmnec  \}e<iem^  fed  genus 
 untum^  this  isbeftiality.  And  laftly,  quando  necferva- 
 tur  genus ,  nee  [pedes ■   necord&,  as  when  one  ieth  with 
 uncleane  fpirits,  which  are  called  Incubi^  <x,succnbi^ 
 
 and 
 
 B'tsnpa 
 
 Fcure  forts  of  unclean- 
 
Whatnnclcaneperfons  were  culled  dogs\ 
 
 and  the  Schoolcmcn  obferve,  that  the  Lord  in  thefirft 
 
 creation  forbiddeth  thefc  forts  ofuncleanencffe  :  firft 
 
 there  was  not  a  fit  helpe  found  amongft  the  bcafts  to 
 
 man,  hence  they  inferrethat  a  man  fhould  not  lie  with 
 
 abeaft.  Secondly,  when  God  created  man  and  woman, 
 
 hee  created  them  male  and  female,  to  teach  us  not  to 
 
 confound  our  fexes,  for  then  they  cannot  increafe  and 
 
 multiply.  Thirdly,  when  God  created  thewoman,  hee 
 
 created  her  out  of  the  fide  of  man,  to  teach  us,that  colla- 
 
 tcrall^marriages  are  onely  lawfull  marriages ;  but  not  in 
 
 the  line  directly,  either  afcending  or  defcending  ^  and  it 
 
 is  to  be  obferved  that  there  is  but  one  word  tebhel^mixt  ο 
 
 ^/r^y?//;i7,whenamanlieth  withabeaft,  Lev\t.\%%  So 
 
 whenamanlyethwith  his  daughter  inlaw,  this  is  alfo 
 
 called  tcbbel^o  teach  us  whatan  horrible  finne  it istfuan- 
 
 do  non  fcrvatur  fpectesy  fo  quando  non  fcrvatur  gradus^ 
 
 when  the  degrees  ofconfanguinitie  is  not  obferved. 
 
 VncleaneneiTe  againe,  cftfecundum  naturam  corrupt 
 tam^  according  to  corrupt  nature,it  is  either  fornication  or 
 adultery ;  thole  who  delight  in  this  filthinefTe,and  lie  ftill 
 init,aredogges :  Abner  purged  himfelfe  of  this  uncleane- 
 neiTe,  Am  Jadogges  bead/.  2  Sam.  3. 8. See  how  this  finne 
 changeth  men  and  women  into  dogges,  and  fait  bitches. 
 When  Nebuchadnezzar  was  caft  out  of  his  kingdomc,he 
 had  the  heart  of  an  oxe  in  him,although  he  had  the  fhape 
 ofa  man^fo  thefe  filthy  creatures  although  they  have  the 
 fbape  of  men  and  women,  yet  they  carrie  the  heart  of  a 
 dogge  within  them. 
 
 \  And  as  the  holy  Ghofttermeth  them  dogs,  fo  hecal- 
 leth  them  fed  borfes,  Ier.  $ .  8 .  Tbey  were  as  fed  horfes  in 
 the  mornings  every  one  neighed  after  his  neighbours  wife 
 [_fufim  mevuzanim^from  [_Z  un~]pafcer  ejout the  critickes 
 of  thelewesreade  it  in  themargent[^/#^#/#r]  idefi, 
 duropenepr&diti  a  \_\azan\  armare^  to  be  armed. 
 The  conclufion  of  this  is,  let  us  remember  thatfeare- 
 
 Nnnn  3  full 
 
 ι*ϊ 
 
 God'   forbidJcch   all 
 c  λ  c  ίο  r  sot  unci  cane - 
 neffeui  the  creation. 
 
 VncleaneneiTe  accor- 
 ding to  corrupcjiaxuic 
 
 EMM»  ZDWD] 
 J  JIT  paiccre 
 
 mare, 
 
ι66 
 
 9 
 
 The  fane  ztBathJheba 
 aggravated, 
 
 lafiinjiib.  ίο , 
 Smile* 
 
 jin  Expofition  efthe  MoraU  La'ftXommandj.Lib.z, 
 
 fullfentence,  2^^.22.1 5.  For  without  are  dogges^zna 
 letus  ftudytobeholy,  that  wee  be  not  excluded  out  of 
 that  holy  ci  y. 
 
 CHAP.  VIII.. 
 
 Whether  Da<vid  tnight  ■  marry -IBathfieba  after  that 
 he  bad  committed  adultery  with  her, 
 
 Commandement  VII* 
 
 Pfal.  5 1.  In  the  infcription,  When  Nathan  the  Prophet 
 came  unto  him^  after  hee'had  gone  into  Bathfteba. 
 
 Τ  Here  be  two  things  whichmay  feeme  to  hinder  Da-. 
 vids  marriage  with  Bathjbeba :  Firft/  the  uncleane- 
 neffe  o£BathJheba>  and  a  number  of  her  finnes  concurring 
 together,  ihe  wing  no  repentance  in  her.  Secondly,  that 
 a&ion  of  the  common  law,  Nemo  duc4t  eamquam  adult  e- 
 riofollujty  let  no  man  marry  her  whom  hee  hath >  defiled, 
 by  adultery* 
 
 Firft  let  us  looke  unto  the  finnes  of  Bathfheba^fhee  did 
 waih  her  felfe  in  a  place  where  ihe  might  be  feene  by  the 
 King,and  expofed  her  chaftity  this  waies,not  unlike  unto 
 the  hiftorie  of  candaules, he  having  a  faire  and  a  beautiful 
 wife,  one  of  his  iouldiers,  named  Gjges^  faw.hernaked5 
 ihe  was  grieved  that  iheihould  have  beene  feene_naked 
 ofany,  except  of  her  husband,  ihe  concluded  that  one  of 
 the  twofhould  die,  that  fhe  might  be  the  wife  onely  of 
 one  who  hadfeene  her  naked :  Cjges  killed  the  king  Can- 
 dauUsyZnd  then  married  the  queene.  So  David  {aw  Bath- 
 jbeba naked,  killed  Vriah^  and  then  married  Bathjbeba. 
 Vihenluiiak  the  mother  of  CaracaHa  opened  her  breafts 
 
 before . 
 
 mm  -  π  τ — rr  1 
 
Of  Davids  marriage  with  liatbfieba, 
 
 before  him,  he  faid,  vcllemfi  Iccrct^  I  would  ifitwerc 
 lawfull  $  what  replied  the  whore  to  him  <  St  libeatjjcet^ 
 annofli  te  impcratorcm  leges  dure  &  nertacapcre  ?  If  thou 
 pleafe  it  is  lawfull  ;knoweft  thou  not  that  thou  who  art 
 an  Emperor  is  to  give  lawes  and  not  to  receive  lawes  if  fo 
 w£  may  thinke  that  Vatbjhcba  thought  the  fame,  yeelding 
 fo  to  David. 
 
 Secondly.compare  her  fad.and  the  faft  of  her  husband 
 rriahihQ  wasbut a Hittitc^ a  ftrangerand a  profclyte,yet 
 he  would  not  goe  up  to  his  owne  bed  to  lie  with  his  w*fe, 
 when  the  arke  and  his  mailer  foal?  were  in  the  fields  ->  but 
 fte  being  a  borne /ov,  and  trained  up  intheexercifesof 
 Religion,  yet  would  goe  into  another  man  when  the  arke 
 of  the  Lord,  and  her  husband  both  were  in  the  fields. 
 
 Thirdly,  it  may  be  alledged  that  (lie  mourned  not  for 
 her  husband  a  fufficient  time,£i  quod  nonperfolverat)»fia 
 mar  it  ο fuo,  that  ihe  mourned  not  for  her  husband  the  ap- 
 pointed time  5  for  they  were  infamous  by  the  civill  law, 
 who  married  a  fecond  wife,  or  a  fecond  husband,  before 
 a  yearc  was  expired,  or  ten  moncths  at  the  leaft. 
 
 Fourthly,  that  ihee  married  him  who  killed  her  huf- 
 band,  her  religious  husband,  her  couragious  husband, 
 who  was  one  of  Davids  worthies  $  and  here  it  maybe 
 faid  of  her  as  the  Prophet  faid  oi^iehab  when  he  killed 
 Naboth^  and  tooke  away  his  vineyard,  oeddifii,  foflidifii, 
 haft  thou  killed  and  taken  pofleffionj  ι  King.2i.  So 
 Batb(heha  confenting  to  the  killing  of  her  husband  Vriah^ 
 poiTeiTedDw/^forher  husband. 
 
 Although  Bathfreba's  finne  cannot  be  excufed,  but 
 that  it  was  adultery  that  ilee  committed,  yet  to  exag- 
 gerate her  faults  too  farre,  this  is  Satans  part  and  not 
 the  part  of  a  charitable  Chiiftian. 
 
 Shecwas  wafting  her  felfe  in  the  garden,  but  not  of 
 purpoie  to  be  feenc  of  the  King  $  and  ihee  was  in  her  le- 
 gall  purification  wafting  her  felfe,  2  Sam.  11. 14. and 
 
 Nnnn  4  David 
 
 167 
 
 SpartiaisM. 
 
 defecHnduinuptijs  c,  n 
 
 The  weakened  of 
 Btthjbsba* 
 
ιί8 
 
 Jin  Expofition  efthe  Mor all  Ldlb.Commandj. Lib.: 
 
 guefi. 
 
 How  long  they  mourn- 
 ed for  the  4ead. 
 
 Arguments  proving 
 Batbfljcbas  repen- 
 tance. 
 
 David  km  for  faer,and  lay  with  hcr5  for  ihe  was  now  pu- 
 rified from  her  uncleanenciTe. 
 
 Shee  went  in  to  David  when  her  husband  and  the 
 arkewereinthe  fields:  but  confider  theweakenefTe  of 
 the  woman,  and  the  infirmity  of  her  fexe,  fhee  was  but  a 
 Iheepe,  as  Nathan  calleth  her,  and  might  eafily  be  de 
 ceived  by  David,  David  would  have  made  Vriah  her 
 husband  drunke  with  wine  that  he  might  have  gone  in, 
 and  lien  with  his  wife,  and  now  heemaketh  her  drunke 
 with  faire  promifes,  that  he  might  lie  with  hers  Thou 
 ihaltbequeene,&c. 
 
 But  flic  mourned  not  for  her  husband. 
 
 She  mourned  for  her  husband,  2  Sam.  iu  26.  But 
 how  long  fhee  mourned  for  him,  the  time  is  nor  fet 
 downe,  Eeclef.2z.12.  Seven  dayes doth  a  man  mourne  for 
 him  that  is  dead^  and  in  the  Scriptures  wee  read  but 
 thirtie  that  they  mourned  at  the  moft,  T>eut.^\.  folong 
 rhey  mourned  for  Ctfofes^nd  when  it  is  faid,  Gen. 50.3 . 
 That  the  Egyptians  mourned  for  lacob  threescore  andtenne 
 dayes ,  it  is  to  be  underftood  thus,  that  there  were  thirty 
 dayes  fpent  in  mournings  and  the  reft  in  embalming  of 
 the body. 
 
 And  whereas  fhee  is  charged,  as  privie  to  the  killing 
 of  her  husband,  the  hiftory  iheweth  no  fuch  thing,  and 
 in  charity  wee  fliould  thinke  rather  that  ilxeknew  not 
 of  the  killing  ofchim. 
 
 Arguments  proving  her  repentance,  both  before  that 
 David  had  married  her,  and  like  wife  after.  - 
 
 Firft  fhee  is  reckoned  amongft  our  Lords  predecef- 
 foursaswellas  R*haby  and  Jamar^  to  ihewus,  that  fhee 
 repented  of  this  finne  from  her  heart  :  and  here  Hi&- 
 romes  faying  is  robe  marked  >  Notandttm  (inquit)  in  ge- 
 nealogy Chrifii  nullam  fanclarnm  mulierum- affkm^  fed 
 iBas  quas  Script  ura  rcprehendit,  ut  qui  propter  peccatores 
 vent rat ,  deyecator.hm  natus,  peccatnm  deleret :  that  is, 
 
 it 
 
Of  Davids  marriage  with  7)atb/heba9 
 
 169 
 
 iris  to  be  marked  that  none  of  the  holy  women  arc  rec-  , 
 konedinChrifts  gcnealogie,  but  fuch  as  the  Scripture 
 reproveth  for  fome  finnc,  that  hce  who  came  into  the. 
 world  for  finncrs,  and  who  was  borne  of  Tinners  might 
 aboliili  and  deftroy  finnc ;  and  as  Rabab  the  harlot  re- 
 pented her  of  her  whoredome  before  Salmon  married 
 her  jfo  did  Β athfhtha  repent  her  of  heradulccry  before 
 2>4v/^married  her. 
 
 Secondly,  when  David  married  her;  2  Sam.  12.24. 
 the  text  faith,  ht  comforted  her  $  the  Lord  granted  con- 
 folation  onely  to  penitent  finners,  as  to  her  after  her  fall 
 and  repentance  y  and  therefore  the  word  Ν  ah  ham  figni- 
 fieth  firft  to  repent,  1  Sam.  15.35.  and  then  to  comfort ; 
 Efdy  40. 1.  becaufe  none  getteth  comfort  but  thofe 
 who  repent  h r ft• 
 
 Thirdly,  1  King.  τ.  zi.  Otherwayes,  whin  the  King 
 fhallfieepe  with  his  fathers^  I  and  my  fonne  fhallbe  counted 
 offenders  5  which  iheweth  that  God  had  pardoned  her 
 finne,  and  that  fhee  was  loath  to  draw  on  another  new 
 guilt  upon  her. 
 
 Fourthly,  fee  the  holy  inftruftion  which  fhee  gave  to 
 her  Conne  Lemuel^  (he  wasa  PropheteiTeand  bad  reve- 
 lation from  the  Lord,  7m/.  31. 2.  Itisnot  for  Kings  to 
 I  drinke  wine^  nor  for  Princes  fir  ongdrinke^  and  fhe  calleth 
 him  the  fonnr  efhervorves)  whom(hee  had  confecrated 
 to  the  Lord  by  many  vowes  j  all  which  ihew  the  repen- 
 |  tance  of  this  holy  woman. 
 
 Fifthly,  Salomon  calleth  himfelfe  the  fonnc  of  thine 
 hanimxid^Wif-f.  5.  In  which  epithet  his  father  David 
 delighted  Very  much  before  :  Ρ  fa  I  116. 16.  Truly  I  am 
 thy  firvant^  1  am  thyfervant,  thefonne  cf  thine  handmaid^ 
 where  they  allude  to  that  cuftome  under  the  law^for 
 thofe  who  dwelt  with  their  matters,  and  begot  chil- 
 dren within  the  houfe,  the  children  were  called  [  Ben 
 bcthe~\  vernA  downs  5  they  were  not  counted  their  fa- 
 thers « 
 
 i~sfrg.i.. 
 
 T  cCcK! 
 
 hiatus  eft. 
 
 Arg. 
 
 •Arg-Λ 
 
 Arg.. 5. 
 
 >n»3p 
 
ΐ7θ 
 
 What  meant  by  the 
 ioanc  of  chc  handmaid. 
 
 Arg.  6• 
 
 Arg.y\ 
 
 An  Expofitionoftbe  Morad  LaivCommawL  7.Lib,  zj 
 
 thers  children,  or  their  mothers  children,  but  their  raa-1 
 iters  children.  So  would  David and  Salomon  fay,  weare  I 
 begotten  of  faithful!  parents,  and  of  faithfull  mothers 
 within  the  covenant,  and  therefore  we  belong  to  thee  as 
 juftly,  as  the  children  of  the  fcrvants borne  within  the 
 houfe,  doe  belong  to  their  mafter. 
 
 Sixtly,  Davids  fweareth  to  Bathjbcba  that  her  fonne 
 ihould  fucceed  and  granted  her  requeft,and  fee  how  Na- 
 than the  Prophet  advifed  her  inallherbufineifes;  all 
 which  fheweththat  ihe  hath  beene  a  holy  woman,  and 
 repented  her  of  her  former  adultery. 
 
 Laftly,  fee  how  much  Salomon  honoured  her,  being 
 his  mother,  he  fet  her  at  his  right  hand,  and  it  is  chiefly 
 to  be  marked,  that  the  Lord  would  not  have  the  child 
 be  gotten  in  adultery  to  live,  left  abaftard  ihould  fuc- 
 ceed to  the  kingdome,  or  that  he  being  alive  might  be  a 
 reproach  continually  to  his  mother. 
 
 The  fecond  reafon  alledged,  why  David  might  not 
 marry  Bathfleba,  was,  becaufe  he  had  polluted  her  by 
 adultery  5  Nemo  earn  ducat  quam  adult eriopolluit,  Let  no 
 man  marry  her  whom  hee  hath  defiled  by  adultery. 
 
 The  Canoniils  underftand  this  axiome  with  thefe 
 caveats. 
 
 Firft,  if  the  adulterer  and  the  adultereifehave  made  a 
 mutuall  promife  when  her  husband  was  alive. 
 
 Secondly,  if  the  adulterer  and  the  adulterefie  have  li- 
 ved together. 
 
 Thirdly,  ifthe  adulterer  had  intended  the  death  of  his 
 wifejor  the  adulterefle  had  intended  the  death  of  her  hujf- 
 band  5  in  thefe  cafes  the  Cafuift s  doe  not  permit  them  to 
 marry.  To  grant  liberty  for  the  adulterer  to  marry  the  a- 
 dultereife,  were  to  open  a  doore  to  all  uncleanneife,  and 
 becaufe  there  are  few  of  them  that  ferioufly  repent  them 
 oftheirfin,  therefore  that  liberty  ihould  not  be  granted, 
 that  the  adulterer  and  the  adukerefTc  ihould,  marry  to- 
 gether. The 
 
jtgainfi  Polygamic* 
 
 171 
 
 The  conclufion  of  this  is :  Davids  example  in  marry- 
 ing &ι/^<Α*,  both  in  their  repentance,  and  in  Gods  ap- 
 probation of  the  marriage  was  extraordinarie,  there- 
 fore it  fhould  not  be  made  an  example  orprefident  for 
 others  to  doe  the  like. 
 
 CHAP.  IX. 
 
 •/fgainfl  Polygamic 
 Commayidement  V  ΊΙ. 
 Levit.  1  ?♦  17.  Ihou.jhalt  not  take  a\  woman  to  herfifter. 
 
 Τ  He  Lord  difchargeth  here  a  man  to  marry  two 
 wives  at  once,  by  [_Sifler~\  here  is  not  meant  a  na. 
 turall  fitter,  for  that  the  Lord  difcharged  before,  Lev. 
 1 8. 1  6.  Thou  ft  alt.  not  uncover  thcnakcdne(fe  ofthj  bro- 
 thers wife ,  therefore  thou  fhalt  not  uncover  the  naked- 
 nefle  ofthy  wives  fifter,  but  by  [_Sifier~]  her  is  meant  any 
 other  woman.The  Carraim  amongft  the  Iewes,  and  they 
 who  followed  the  literall  fenfe,expound  the  words  thus; 
 Thou fl). tit  not  take  a  woman  to  berftfler^thzt  is,  thou  fhak 
 not  marry  two  wives  at  once  5  but  the  Phajifees  who 
 gave  way  to  Polygamic  interpreted  the  words  thusjthou 
 maift  not  marrie  two  fifters,but  thou  maift  marry  two  Ga- 
 ther women;  the  Carraim  who  did  interpret  the  words 
 thus,  thou  (halt  not  marry  two  wives  at  once.,  faidr^«; 
 multiplicat  uxores^  multiple  at  vencficas,  he  thatrmiiti- 
 plieth  wives  doth  multiply  forcereifes  5  and  they  faid, 
 that  it  was  not  permitted  to  thekingtohave  many  wives, 
 therefore  it  is  lawful!  to  none  to  have  many  wives  >  but 
 
 Conclxftotti 
 
 the  Pharifees  gave  way  to  it  and  taught  it 
 
 Nov? 
 
 What  is  meantf>y  fifter 
 here,     - 
 
17* 
 
 An  Expofition  of  the  Morall  Law  command.  7.  Lib,  ϊ 
 
 Now  thereafons  to  prove,  that  by  fitter  here  is  not 
 meant  a  fitter  properly  taken  are  thefe. 
 
 Neither  fl)  alt  thou  take  a  woman  to  herfifler  to  vexe  her^ 
 Lcvit.  18.  χ 8.  but  the  wives  in  Polygamic  are  called 
 angentes,  orvexers,  1  Sam.i.6. 
 
 Secondly,  that  which  was  forbidden  in  the  firft  in- 
 ftitution,  and  afterwards  renewed  by  the  Prophets ; 
 would  CMofcs  pafleit  by  and  not  forbid  it  i  but  this  Po- 
 lygamic was  forbidden  in  the  firft  inftitution,  CWat.  19, 
 5.  1  Cor .6. 16.  and  7.  39.  Rom.  7.2.  and  CMaL  2.  3, 
 but  wee  can  (hew  no  place  in  UMofes  law  againft  Po- 
 lygamic except  this,  and  Deut.17.10.  where  heefor- 
 biddeth  the  King  to  multiply  wives. 
 
 Thirdly,  that  fitter  is  underftood  here,  whom  the 
 man  might  marry  after  the  death  of  his  wife  ;  but  a  man 
 might  not  marry  his  wives  fitter  properly  taken  after 
 the  death  of  his  wife,  therefore  it  is  meant  of  another 
 fitter;  and  the  Lord  addeth,  7 hou  [halt  not  take  awomin 
 to  her  fiftcr  in  her  lifetime^  becaufeitwas  ufuall  among 
 the  Iewcs  to  have  more  wives  at  once. 
 
 A  man  might  marrie  his  brothers  wife  and  raife  up  feed 
 unto  him,  therefore  a  man  might  marry  his  wives 
 fitter. 
 
 A  man  if  he  had  a  wife  of  his  owne,  he  might  not  mar- 
 rie his  brothers  wife  to  raife  up  feed  to  him  3  Boaz,  who 
 railed  up  feed  to  his  next  kinfman  was  not  married,  and 
 N.  refufedtoraifeupfeeedtohim,  becaufe  he  was  mar- 
 ried, and  had  children  of  his  owne;  and  therefore  the 
 Chaldee  Paraphraft  upon  Ruth  4.  Notfojfwn  redlmere^ 
 qniauxorem  habco^l  cannot  redeeme  it  becaufe  I  have  a 
 wife;  analofephtts  inclinethtothis,  that  it  was  the  un- 
 married brother  that  behoved  to  raife  up  feed  to  his  el- 
 deft  brother.,  and  bnty**$pvkm  is  not  meant  of  him  that 
 tooke  one  wife  to  another,  but  of  him  that  married  his 
 brothers  wife ;  he  not  being  married. 
 Secondly, 
 
Of  Polygamic 
 
 7i 
 
 Secondly,  he  might  marry  his  brothers  witc,  there- 
 fore he  might  marry  his  wives  fifter. 
 
 That  followeth  nor,  hce  might  marry  his  brothers 
 wifetoraifeupfeedto  his  brother,  who  was  a  type  of 
 Iefus  Chnft,  who  ihould  never  want  a  feed  in  his 
 Church  5  but  he  might  not  marry  his  wives  fifter,  for 
 then  he  raifed  not  up  feed  to  his  brother. 
 
 This  Polygamic  is  contrary  to  the  firft  inftitution  of 
 God,  for  God  made  one  man  and  one  woman,  and  not 
 one  manand  two  women  at  the  firft,  ludg^.^o.  Dede- 
 runt  pnellam^  &  duos  puelljs  vni  viro^  Have  they  not 
 divided  to  every  man  a  damofellertrvo  damofeU  ?  This 
 fheweth  the  great  confufion  that  was  then,  and  the  fcar- 
 citie  of  men,  and  multitude  of  women  ;  and•  7homa*\ 
 obferveth  well,  that  man  doth  fomething  which  agre- 
 eth  to  him  ex  naturA  gene tji\  as  he  isa  living  creature,  as 
 to  beget  ;  Secondly,  he  doth  fomething  fpeciei,  as  he  is  a 
 reafonable  creature,  to  beget  a  reafonable  creature  ;  and 
 thirdly,  he  doth  fomething  as  a  faithfull  man,  marrying 
 one  wife,  and  herein  he  reprefenteth  Chrift  ;  and  (he  re- 
 prefentcththe  Church.  Although•  polygamie  be  not  a- 
 gainft  the  two  firft,yet  it  doth  directly  crofle  the  laft,  the 
 rcfemblance  betwixtChrift:  and  his  ί  htirch  3  therefore 
 the  faithfull  man  ihould  have  but  one  wife. 
 
 If  k  were  lawfull  for  a  man  to  have  more  wives  at 
 once,  then  it  ihould  be  lawfull  for  a  woman  to  have 
 more  husbands  at  once;  but  it  was  never  permitted  a- 
 imongft  any  people  for  a  woman  to  have  two  husbands 
 !  at  once,  therefore  it  is  not  lawfull  for  a  man  to  have 
 moe  wives  at  once;  The  rcafon  of  the  connexion,  the 
 Apoftle  g  verb,  the  man  hath  not  power  over  his  owne 
 body  but  the  wife,  and  the  wife  hath  not  power  over 
 her  owne  body  but  the  husband;   Cor.  7.4. 
 
 It  may  be  alledged  that  women  have  had  two  huf- 
 1  bands  at  once,  as  well  as  men  have  had  two  wives  at 
 j  once. 
 
 Obytl. 
 Anfw. 
 
 Polygamic  is  contra» 
 ric  to  the  Law  of  God, 
 
 it  was  never  perm  ittw 
 for  a-wom.in  to  have  • 
 moc  husbands  at  oott>l 
 
 0%B\ 
 
*74 
 
 An  Expofitionofthe  MoraR  Law.command.  7.  Lib 
 
 Αηβ 
 
 Two  fores  of  Digamie 
 
 Οίψ 
 
 ΆφΊ 
 
 Some  lawes  are  pcr- 
 ruiiTiveroa}e  defini- 
 tive. 
 
 once,  for  Paul  faith,  1  Tim.$.  9.  Ifjhct  hath  beene  the 
 wife  of  one  husband^  he  mcanech  not  here,  if  a  widow 
 marry  againe  ;  therefore  it  may  feeme  that  ihc  hath  had  j 
 mochusbands  at  once. 
 
 There  are  two  forts  of  digamie  ;  direft  digamie,  and  j 
 indireft  digamie  ;  dire&  digamie  when  one  hath  two  | 
 husbands  at  once  ;  indirect  digamie  when  one  was  put  a- j 
 way,  and  they  married  another,  and  inthisfenfe  it  may 
 be  faid,  that  the  woman  had  two  husbands ,  by  the  Law 
 of  God  ihc  might  not  divorce  from  her  firft  husband5but 
 it  was  permitted  amongft  the  Iewes,  and  commanded  a- 
 mongft  the  Gentiles;  for  by  the%Lawof  God  ihewas 
 ftillthe  wife  of  the  firft  husband,  if  ihe  had  not  bcenc  re- 
 pudiatc  for  adultery. 
 
 If  it  were  not  la  wfull  for  a  man  to  have  moe  wives  at 
 once,  why  is  it  commanded  in  the  law  that  a  man  jhould 
 not  difinherit  the  childe  of  the  hatedwoman7for  the  child 
 of  the  beloved^  Deut.  21.15. 
 
 Some  lawes  are  permiflive,  and  others  are  definitive; 
 Icallthefepermiflive,  when  the  law  pcrmitteth  the  firft 
 part  for  the  hardneife  of  the  peoples  hearts,  but  then  it 
 reftraineth  the  abufe  of  it  by  inhibitions,  that  it  fliould 
 not  exceed ;  the  law  tolerateth  ufurie,  this  is  the  permif- 
 five  part  of  the  law;  it  doth  not  command  this,  then  in 
 commeth  the  reftraint,  that  they  (hall  not  exceed  fuch  an 
 annuitie,this  is  the  definitive  part  of  the  law.So  the  law  I 
 permitteth  a  man  to  have  moe  wives,  and  then  it  com-  J 
 meth  in  and  reftraineth  the  abufe  that  might  follow  upon  I 
 it ;  Thou  β  alt  not  difinherite  the  child  of  the  hated  woman  ; 
 for  the  child  of  the  beloved. 
 
 The  Divines  make  this  finne  of  polygamic  a  middle! 
 finne  betwixt  fornication  and  adultery,  leffe  then  adul-  I 
 tery  and  greater  then  fornication. 
 
 How  can  that  be  leife  then  adultery,  which  was  once  j 
 adultery  ί 
 
 If 
 
 Polygamic  a  middle  Cm 
 betwixt  fornication 
 
 and  adultery. 
 
 0»Φ. 
 
Of  tfolygamie. 
 
 *75 
 
 If  wee  confidcr  the  finne  in  it  felfc,  it  is  ever  adultery, 
 butconfider  it,  firfts  upon  Gods  part,  who  pafleth  by 
 this  finne,  not  puniihing  it  ^  and  upon  their  part,  who 
 thiougha  generallcuftorac  thought  it  no  finne,  then  it 
 may  be  faid  to  be  lelfe  than  adultery.  Chrift  faid  to  the 
 Icwes,  if  lhadnot  fpokennntojOH^  jee fhould have  no  /7#, 
 lob.  15.  22.  that  is,  if  the  truth  had  not  beeneclearely 
 declared  unto  you,  your  iinne  had  bcene  the  leffe,  but 
 becaufe  I  have  fpoken  fo  clearely  unto  you,  that  aggra- 
 vated) your  finne.  This  extenuated  the  finne  of  the 
 lewes, becaufe  the  Prophets  fpake  little  or  nothing  a- 
 gainft  polygamie,  as  they  did  againft  adultery  :  When 
 ludab  lay  with  Tamar,  taking  her  to  be  a  common  har- 
 lot, his  finne  was  the  lefier  $  but  (he  knowing  that  hee 
 was  her  father  in  law,  her  finne  was  the  greater :  Poly- 
 gamie was  a  finne  of  ignorance  amongft  the  lewes:  but  if 
 a  man  fhould  marrie  moe  wives  at  once  now,  it  fhould 
 be  flat  adultery. 
 
 But  God  gave  the  wives  of  Saul  into  the  bofome  of 
 David,  2  Sam.  12.8.  therefore  he  allowed  this  poly- 
 gamie. 
 
 To  put  them  in  his  bofome  is  to  put  them  in  his  fub- 
 je<3ion,forD<wd  could  never  have  married  the  wives 
 of  'Sanly  for  that  had  becne  inceft. 
 
 Whether  did  God  difpenfe.  with  the  lewes  to  marry 
 manyfwives  or  not? 
 
 None  could  ever  fhew  this  difpenfation,  and  if  ever 
 God  had  given  a  difpenfation,  would  hee  not  efpecially 
 have  given  it  after  the  floud?  It  pleafed  the  Lord  to 
 paiTe  over  this  finne,  Rom.  3.  25.  he  called  them  fi tines 
 faffed  b^  through  the  long  forbearance  of  God. 
 
 What  is  the  difference  betwixt  a  finne  paiTed  by, 
 and  a  finne  pardoned  i 
 
 All  finncs  are  pacdoned  to  the  children  of  God  in 
 Gods  eternall  decree  5  but  he  is  faid  topaffe  by  their 
 
 finnes 
 
 In  what  cafe  potyga• 
 mic  is  a  finne. 
 
 The  Prophf  ts  fpake 
 little  or  nothing  a- 
 gainft  polygamie. 
 
 <9#. 
 
 Anfw. 
 In  what  cafe  God  is 
 laid  to  give  Sau'cs 
 Wives  to  Oavid. 
 
 HCi 
 
 Anfw. 
 
 Qvefi, 
 
,76 
 
 An  Expofition  oftbe  MoraU  Law^Comma^j.     Lib  z. 
 
 A  d  iffercncc  betwixt 
 fmnespaffcd  by  and 
 pardoned. 
 
 The  difference  betwixt 
 a  m  iried  wiic  and  a 
 concubine. 
 
 * 
 
 Habtbant  dotemuxom] 
 ton  cencubw*. 
 
 <& 
 
 jtfMyDQmmbeTa. 
 
 feure  thing»  proper  to 
 the  concubines,  *nd 
 five  to  the  wives. 
 
 finnes  when  he  doth  notchaften  them  for  them,  as  hee 
 doth  for  other  finnes j  and  when  hee  pardoneth  other 
 knowne  finnes,  he  pardoneth  thefe  unknovvne  finnes  to- 
 gether with  them  5  when  D  avid  got  pardon  of  his  adul- 
 tery, he  got  pardon  likewifc  of  his  polygamic  which 
 he  knew  not  to  be  finne.  When  Davidgox.  pardon  of 
 his  adultery  inhisowne  fence,  hee  behoved  likewife  to 
 have  pardon  in  his  ownefenfe  of  hismurthcr,  becaufe 
 it  was  a  knownc  finne  to  him  likewife,  but  thefe  finnes 
 which  he  knew  not,  the  generall  remiifion  ferved  for 
 them. 
 
 Let  us  compare  the  married  wife  and  the  concubine 
 together,  and  1  hew  how  they  differ. 
 
 Firft,  the  married  wife  differed  from  the  concubine 
 by  contrad  and  folcmnitie  of  marriage;  but  when  hee 
 married  the  concubine,  there  was  neither  contract  nor 
 folemnity  of  marriage. 
 
 Secondly,  they  differed  in  their  titles,  for  the  chiefe 
 andprincipall  wife  was  called \Jhagd J  conjux,  ihewas 
 the  priacipall  and  chiefe  of  all  the  Kings  wives,  Ν  eh.  > . 
 6*Ddn.<$.2.  £>u*  femper  ton  jus  habet ,  the  concubines 
 were  admitted  but  iome  times  $  and  the  marred  wife 
 was  called  \Gebhemb,~\  the  miftris  of  the  houfe,6^#  1 8; 
 8 .  but  thefe  concubines  had  never  this  title. 
 
 Thirdly,  they  differed  in  their  intertainement,  for  il 
 the  King  had  taken  moe  concubines,  hee  might  have 
 madethem  arowAtoriai  and  apfftbecar; as  for  hisfpices.and 
 Cookes  and  Bakers,  and  the  common  fort  hee  might 
 have  made  thzvafocarijK,  which  they  could  not  have 
 done  to  rheir  wives  folemnly  efpoufed. 
 
 Fourthly,  when  they  married  thefe  concubines ;  they 
 ought  them  but  foure  things  •,  viBum^  ami&um,  debitum 
 temffft^  &  cohabitattonem ,  food,  raiment,  due  bene- 
 volence, and  cohabitation  ;,  but  hee  was  to  give  five 
 things  to  his  wife  whom  hee  had  folemnely  taken, 
 
 viSum 
 
OfTolygamie. 
 
 m 
 
 vicJum,  am/Sum, dcbttum  tcmpus^  cohabttattencm,  φ  ho- 
 norern  :  foode,  rayment,  due  benevolence,  and  hee  was 
 bound  to  dwell  withher,and  to  honour  her• 
 
 Fiftly,  they  differed  in  their  pofterity ,  for  the  chil- 
 dren of  the  free  woman  fucceeded  to  the  inheritance  -> 
 I  but  not  the  children  ofthe  concubines.  It  is  true  by  fin  - 
 gular  prerogative ,  lacob  gave  to  the  fonnes  of  the  con. 
 cubincs  their  portion  among  the  tribes,  but  the  children 
 of  other  concubines  flayed  not  in  the  houfe,but  werefent 
 out  with  gifts,  Gen.  25.  and  the  children  ofthe  concu- 
 bines were  called  the  free  womans  children.  Gen.  16.  2. 
 Goe  in  unto  mine  handmaid^  it  may  be  that  I  obtaine  children 
 by  her :  and  therefore  Rachel  and  Leah  are  put  for  them 
 and  their  hand  maides,  Ruth  4.  1 1.  and  wee  may  fee  how 
 the  children  ofthe  concubines  were  more  fervilethen 
 the  children  ofthe  free-  women,  therefore  Galat.  4.  23. 
 they  are  called  the  children  ofthe  bond  woman,and  they 
 did  things  rather  for  fearc  then  love  •  this  the  Lord  ihew- 
 eth,  Deut.  27.  when  he  divided  the  tribes,  hee  fet  thofe 
 who  were  borne  of  the  free  women,  Rachel and  Leah^ 
 upon  the  hill  to  bleiTe,  but  thofe  who  came  of  the  hand 
 maids,  he  fet  them  upon  the  hill  ofcurfing ,  as  being  ofa 
 more fervile and bafeminde.   Ruben  for  his  inceftloft 
 thispriviledge,  and  was  fet  among  the  children  ofthe 
 handmaids,  and  'ZabuUn  the  yongeftfonne  of  Leah  is  fet 
 amongft  them  to  make  up  the  number. 
 
 Whether  was  the  concubine  a  wife  properly  or  not  «? 
 
 Yes,  G*/>.  30.  p.  L eah  gave  Zilpah  for  a  wife  unto  her 
 husband,  therefore  when  itisfaid,  he  tookcherQ/ev/^] 
 inuxorem^  it  ihould  not  be  tranilated,  uxoris  loco^  but  ve- 
 rily for  his  wifesfolihall  bcxmtoyouZLeadonaijidefi, 
 vere  Dcho,  Hof.  13.12.  Servavit  ifrael  [leifla  ^propter 
 uxoremLen.*?•  Annonpro Rachae/e fervivi  tibi^  have  I 
 not  fcrved  thee  for  Rachel^  ι  Sam.20. 3 .  Davidihut  up  his 
 concubines,  and  they  were  in  widowhood  untill  the 
 
 Oooo  day 
 
 One  fey  the  children  of 
 the  frcewormn  fucce- 
 ded  to  the  inherence. 
 
 Anfwm 
 
 •ηώ» 
 
178  An  Expofition  of  the  Morall  Law.  Commas .      Lib.*. 
 
 Ob)ettioni 
 
 Anfw, 
 
 The  difference, betwixt 
 the -concubines  and  the 
 whore. 
 
 Φ3νΒ  cencubint, 
 
 •  ««.τ 
 
 dii-iden  virum* 
 
 IllSiU^fi  «?«te. 
 
 |  day  of  their  death  5  if  they  were  widdowes,  then  they 
 were  married  before,  and  the  children  begotten  betwixt 
 them  were  truely  their  fatherschildren,and  not  baftards. 
 But  it  is  faid  ,  that  the  Levites  concubine  played  the 
 harlot  with  him,  then  it  may  feene  that  the  concubine 
 was  not  a  wife. 
 
 Scortataeflaentra  cum,  \_gnd~\  noncnmeo,{hce  played 
 the  harlot  againft  him  not  with  him,  Ezek.  16.  i£.  and 
 when  (he  fled  from  him  fhecwasjuftlypunifhedforher 
 uncleannefle.  ludg.  ip. 
 
 Againe  let  us  confider  how  the  concubine  and  the 
 whore  differed :  the  concubine  made  a  divifion  and  rent 
 betwixt  the  man  and  his  wife  when  hee  married  her, 
 therefore  fhe  is  called  Pilagith  from  Palag.ifh,  divider  e 
 virum,  to  divide  the  man,  that  hee  could  not  err  are  in  a. 
 more  ejus,  wander  in  her  love ;  as  Salomon  faith,  rprov. 
 5.butthe  whore  maketh  a  totallfcparation  betwixt  the 
 man  and  the  wife. 
 
 Againe  they  differed  in  their  ends;  marriage  hatha 
 I  double  end,  the  firft  end  is  the  begetting  of  chi'dren,  the 
 fecend  end  is  a  remedy  againft  luft  ;  the  whore  defireth 
 not  the  nrft  end  for  the  propagation  of  children,  neither 
 defireth  fhe  the  laft  end  of  marraige,  the  holy  remedy  a- 
 gainft  luft  ;  the  polygamift  atmethatthefirft  cnd,tohave 
 children  $  but  not  at  the  laft  end,  for  avoiding  of  luft,  for 
 this  diverfity  of  concubines  made  a  way  rather  to  increafe 
 luft,  then  to  quench  it3  They  jhall  commit  rvborcdomeand 
 tot  increafe,  Hofi$.  io.  this  is  a  judgement  pronounced 
 againft  polygamifts,  and  not  againft  adulterers,  for  they 
 longed  for  children^whereas  the  other  longe  for  none; 
 thewordintheoriginallis  ijpparedu^  Percd  in  the  origi- 
 nal! is  called  a  mule,  as  if  yee  would  fay,  they  fl:all  play 
 the  mule ;  the  mule  is  a  beaft  very  libidinous,  but  beget- 
 ting nothing.  Sothefe  polygamifts,  although  they  long 
 for  children,  yet  the  Lord  threatned  them  whh  want  of 
 
 children 
 
Of  Divorce. 
 
 '79 
 
 children.  An  example  of  this  we  fee  in  solomov^hhough 
 he  had  many  concubines  yethehadbutonelonne;  and 
 hcvvasalfoafoole. 
 
 The  concluiion  of  this  is,  we  arc  to  bleffe  our  Saviour 
 who  hath  reduced  marriage  to  the  firftinftitution,  that 
 one  man  ihould  have  but  one  wife,  Μ at \\$.  5. 
 
 CHAP,  X. 
 
 Of  Divorcel 
 
 Commandement.  VII. 
 
 <JMatt.  19.9•  Whofocver  putteth  away  his  wife,  except  it 
 be  for  fornication^  commit  teth  Adultery, 
 
 xrxTEhave  fhowne  how  this  Commandement  is 
 V    V  broken  by  unlawfull conjunction ,  now  it  re- 
 maineth  to  fpeake  how  it  is  broken  by  unla wfull  repa- 
 ration. 
 
 The  Hcbrewes  call  repudium^  [cerithyxc'ftojitxa  they 
 call  thebillofdivorceC  Sepbercertthoth,  J  libellut  excifi- 
 0/7#,the  bill  of  cutting  off?  becaufe  the  woman  was  cut 
 off  from  the  family  of  her  husband  ,  and  had  liberty  to 
 goe  whether  (lie  pleafed.  And  the  Chaldecscall  it  \_net 
 pttunn,~\ixA  the  Rabbins callit  [girufiyxpulfiOyZndthe 
 latter  Rabbines  call  it  [riphndw~\  from  the  Latineword 
 repuaium^  andtheGreekescallitjw^y^and  t  ebillof 
 divorce  they  call  it  *i&u+i*rafi*i  Divortium,  was  when 
 the  man  gave  the  nil  of  divorce  to  the  v^omm^Repudium 
 was  when  the  woman  gave  the  bill  of  divorce  to  the  man, 
 There  was  a  great  queftion  betwixt  the  houfe  of 
 Sammai,  and  the  houfe  οι  Hi  He  I  concerning  divorces. 
 
 Ο ooo  7»  Sammai 
 
 c 
 
 CfHC/fificV, 
 
 6.0 w  cy '"  Λ 
 
 *  7 
 
 t**> 
 
 /  / 
 
 //.  s  '<• 
 
 \r 
 
 Π^3  Excito.Rt* 
 
 Libt'luA  exctfionis. 
 
 «una* 
 
 Λτΐα.  Mm  anus. 
 
rhc  difference  betwixt 
 the  Schoolcs  oi  Sam- 
 mat  and  Hiilcl  concer 
 ningdiYorce. 
 
 How  Mofes  is  to  be  iin- 
 derftosdwhenhec 
 fpe.kes  of  divorce. 
 
 1 80  AnExpofition  oftbeMorallLaw.  Commas.      Lib.2, 
 
 Sammai  held  that  it  was  lawfull  for  a  man  to  put  away 
 his  wife  onely  for  adultery  5  and  hee  expounded  thefe 
 words,  Si  invenerit  nuditatumin  ea  5  that  is,  if  ihee  hath 
 committed  adultery.  But  Htllel  and  his  followers  ex- 
 tended  this  word  nuditas  to  all  forts  of  filthineffe ,  as  to 
 the  leaftfort  of  offence  that  is,  becaufe  it  is  faid  in  the 
 text,  Si  non  invenerit  gratUm  inoculis  ejus,  if  fhe  findeno 
 favour  inhis  eyes.  Deut.i^.  1.  and  they  whoaskedthe 
 queftion  of  Chrift,  feeme  to  be  of  the  opinion  oiHillel•, 
 fortheyfay,  is  it  law  full  for  a  man  to  put  away  his  wife 
 foreverycaufe?  UWatt.  19.  3.  Ben  Sira  who  was  a  fol- 
 lower of  Sammai,  being  asked  of  a  man,  who  had  a  great 
 llirewtohiswife,  whether  hee  might  divorce  from  her 
 or  not,heanfwered  0$  quodcecidtttn  forte  tua^rodeillud, 
 be  content  with  the  lot  which  hath  fallen  to  thee. 
 
 When  CMofcs  fpeaketh  of  divorces  which  were  ufuall 
 amongft  the  Icwes,  he  fpeaketh  of  thofe  divorces  which, 
 were  for  light  caufes  and  not  for  adultery;  Mofis  words 
 Dcut.  24.  i,  2,  3.  ihould»notberead  thus,  //  fbee  hath 
 found  no  favour  in  his  eyes,  then  let  him  write  her  a 
 bill  of  divorce :  but  thus  hypothetically :  if  fat  hath  found 
 no  favour  in  his  eyes,  and  if  he  write  her  a  hi  11  of  divorce  & 
 put  her  away ,  &c  If  he  were  fpeaking  of  lawfull  divorce 
 for  adultery,thenit  ihould  betranflatedin  the  imperative 
 moode,  Let  him  write  her  a  bill  of  divorce,  and  let  him  put 
 h  r  away,  as  the  words  of  Chrift  implic,  Matt.  19.9.  that 
 for  adultery  it  is  lawfull  for  a  man  to  put  away  his  wife  5 
 but  that  which  Mofes  fpake  hypothetically  they  tooke  it 
 abfolutely.  Sol  oh.  21.  22.  If  hee  tarry  till  I  come  what  is 
 that  to  thee  >  that  which  C  hrift  fpake  hypothetically,  they 
 tooke  it  abfolutely,  as  if  Chrift  had  faid  that  John  ihould 
 not  die  till  he  came  againe.   , 
 
 The  reafon  to  prove  that  Mofes  is  fpeaking  here 
 Deut.  2  4.  ofunlawfulldivprccs,  and  not  for  adultery  $  is 
 this,  vcrfi  4.  Her  former  husband  may  not  take  her  home 
 
 againe 
 
Of  Divorce. 
 
 18* 
 
 a  game  to  wife,  after  thAtjhee  is  defiled  by  himy  anddefilcth 
 \  her  fife :  Httttamaah  is  a  compound  word,  for  the  He- 
 jbrevvesufe  to  compound  two  conjugations,  anditfig- 
 I  niiicth  ihc  was  defiled  by  her  husband,  and  lhee  defiled 
 ■  her  felfc  ;  thee  was  defiled  by  her  husband,  becaufehec 
 1  put  her  away  unjuftly  ,  and  gave  her  occafion  to  com- 
 mit adultery,  that  ihee  defiled  herfelfe,whobceing  un- 
 juftly divorced,  yet  would  marry  another  and fo  com. 
 I  mitadultery  s  for  thrift  faith,  Mat.  s.nJVhofoev.rfiall 
 I  put  away  his  wfejet  htm  give  her  a  writing  ofdivo  cement: 
 but  whofoevcr  f\)all  put  away  his  wife ,  faving  for  the  caufe 
 \  oftcrmcation,  caufeth  her  to  commit  adultery  •  andwh>foc~ 
 I  ver  (hall  marry  her  that  is  divorced  commit teth  adulter ie  ; 
 j  if  he  had  put  away  his  wife  for  fornication,  ihee  had  not 
 I  beene  polluted  by  him,  but  onely  flie  had  polluted  her- 
 '  felfe,  it  flie  had  married  another. 
 
 But  it  maybe  (aid,  Deut.  24.  3.  if  heehavefouvdfome 
 nakedneffein  her^  [_  gnervath  ]  nakedneffc  in  the  Scripture 
 istaken  for  filthineife  and  adultcrie,  then  it  may  fecme 
 that  CMofes  is  fpeaking  here  of  juft  divorce. 
 
 NakedneiTe  is  taken  for  other  forts  of  filthineife  then 
 for  adultery,  the  Seventy  tranilateit  **%¥>**  φ&ψ*  rem 
 turpem,  and  lonathan  turneth  kjrarfgrefsionem  w,  They 
 put  away  their  wives  for  many  other  caufesbefides  ad  ul- 
 tery,  as  for  blemiflies  in  their  perfons,  fcoldingand 
 brabling,  andfuch. 
 
 But  CMalchi :  feemeth  to  approve  this  fort  ofdivorce 
 for  light  caufes,  if  thou  hate  her ,  put  her  away ^  faith  the 
 Lord.  c*£alac.  2.  if. 
 
 Itfhouldnotbeetranflated,  if  thou  hate  hcj  put  her  a- 
 way,  faith  the  Lord,but  this  \vaies5the  Lord  hateth  put- 
 ting away. 
 
 Mofes  did  not  fimply  allow  here  the  putting  away  of 
 their  wives  for  fuch  light  caufes,  but  if  they  would  put  a- 
 way  their  wives  for  fuch  lightcaufes,  thenhebiddeth 
 
 Ο  ο  ο  ο  ?  them 
 
 ψΛίΐ  rr  Η  pbal  coa>c- 
 ftum  :  Sit  ind£.9.9u 
 
 &  H0fhai\  fivfuttft, 
 -oefit  ifieverbii  pe.fua/s 
 HamiJlu/H'v.eTc  pin 
 gucdinem  mi  am  iokta 
 Hiphily  &  Ca  φ/α  qUQ  . 
 privet  etdefiriar,  wxu 
 hophal,  nibrlqi  awpUiu 
 hrteamtn  mz  commeiJ 
 dabile. 
 
 ObpEl•. 
 
 nny  mm///*. 
 
 Attfi*, 
 
 NjkednelL•  is  taken 
 for  adulctry. 
 
 Objettiott. 
 
 A*f. 
 
1 8  %  An  Expofition  of  the  MorallLaw*  Commas .      Lib.  Δ 
 
 gveft. 
 
 Αφ 
 
 The  fpiri  mail  αϊ?  o£ 
 the  bill  of  divorce  was 
 w he  a  they  put  them  a- 
 way  for  hght  caufes. 
 
 The  caufes  ot  givin? 
 the  bill  of  divorce  a 
 mofwiUhe  Iewes. 
 
 How  the  bill  of  divorce 
 
 was  wru  sen. 
 
 them  write  a  bill  of  divorce  tto  them  ;  the  Lord  allowed 
 not  that  an  Jfraeltte  fhould  marry  a  captive  heathen,  but 
 if  hee  will  marry  fuch  a  one,  thcnlet  him  (have  her  head, 
 and  put  on  her  mourning  apparell ,  and  mourne  for  fo 
 many  dayes  3  that  by  thefe  meanes  the  Ifraelites  love 
 might  be  abated,  and  fo  might  leave  her.  So  Mofis  liked 
 not  of  thefe  divorces,  but  if  a  man  will  put  away  his  wife 
 for  fuch  caufes,then  let  him  write  her  a  bill  of  divorce. 
 
 What  ufe  was  there  ofthis bill  of  divorce  amongft  the 
 Iewes,  for  if  a  woman  was  taken  in  adultery  (he  was  fto- 
 ned  to  death,  it  (he  was  fufpeited  of  adultery,  they  gave 
 her  the  bitter  waters  to  drinke,  and  if  her  husband  tooke 
 her  to  bee  an  adukereife  and  the  faft  was  not  publikely 
 kno wne,  hee  put  her  away  fecretly,  as  Iofeph  would  have 
 done  CWary^  Matt.  1. 
 
 Ifthe  Magiftrate  had  done  his  duty  after  that  fhee  was 
 knowne  to  be  an  adukereife,  thenin  that  cafe  Ihe  needed 
 not  a  bill  of  divorce;  but  for  their  remifleneife  the  huf- 
 bands  were  oftentimes  forced  to  give  the  bill  of  divorce 
 to  their  adulterous  wives,and  efpecially  when  the  Iewes 
 came  under  the  fubj-c&ion  of  the  Romans,  then  moft  u- 
 fually  they  gave  the  bill  of  divorce  for  adultery,  becaufe 
 the  Uomans  had  no  refpeft  to  the  law  of  God,putting  the 
 adukereife  to  death  ;  therefore  their  husbands  were 
 glad  to  bee  rid  of  them,  by  giving  them  the  bill  of  di- 
 vorce. 
 
 The  caufeofmany  divorces  amongft  the  Iewes  was 
 the  multitudes  of  their  wives  which  they  had.  They 
 who  travell  amongft  the  Turkes  at  this  day,  teftifie,  that 
 there  is  no  caufe  fo  much  pleaded  in  their  judicatories  as 
 divorces;  and  the  reafon  they  give  to  bee  this,  becauie 
 ofthe  multitude  of  their  wives. 
 
 When  the  man  gave  the  bill  ofdivorceto  the  woman, 
 the  caufe  of  the  divorce  was  written  in  the  bill,  and  the 
 woman  did  ihew  the  bill  of  divorce  before  the  Iudges, 
 
 and; 
 
O/Vi'vorce. 
 
 ■8$ 
 
 and  the  children  did  alio  kcepe  the  bill  of  divorce,  to  be 
 a  teftimony  that  their  mother  was  not  anharlor,  and  the 
 Lord  alludeth  to  this  forme,  Bfty  50.  ι  .Where  is  the  bill 
 of  your  mot  hits  divorcement,  whom  I  have  put  away  *  as 
 if  the  Lord  would  fay,  I  put  not  away  your  mother,  but 
 (he  went  away  willingly  from  me. 
 
 When  they  wrote  tms  bill  of  divorce,the  Iewes  wrote 
 it  in  a  long  letter  ,  but  the  Romans  wrote  it  in  ft  w 
 words,  res  ttus  tibi  hs.heto,  take  thine  owne  things  to  thy 
 fclfe. 
 
 The  bill  of  divorce  was  given  by  the  man  to  the  wo- 
 man at  the  firft,  to  bee  a  figne  of  her  innocencie,  and  of 
 his  wrong  dealing  with  her-  and  as  Tamar,  when  flee 
 ihcwedto  Ittda  his  ring,  and  his  fignet,//^faid,iheis 
 more  righteous  then  I  am  :  fo  the  man  putting  away  his 
 wifefornojuftcaufe,  and  the  woman  ihewing  the  bill 
 of  divorce  to  her  husband,  he  might  juftly  fay,  furely  ihe 
 is  more  righteous  then  I . 
 
 The  man  had  the  power  to  give  the  bill  of  divorce  to 
 the  woman  atthe  firft,  but  afterwards  the  woman  gave 
 the  bill  of  divorce  tothemanalfo,  CMar.  10. 12.  and  if 
 a  woman  put  away  her  husband,  and  bee  married  to  ano- 
 ther, ihecommitteth  adultery.  SaU?nethe{i(ttro£Herod 
 was  the  firft  woman  who  gave  the  bill  of  divorce  to  her 
 husband  Ckryftoberus  ;  and  hfephu*  zddcth  that  the  law 
 onelypermitteth  the  man  to  give  the  bill  ofdivorce  to 
 the  woman,  and  that  it  was  not  lawful  1  for  the  wife  who 
 ,  was  icpudiat  to  marry ,  but  by  the  commandement  of  her 
 'former  husband  5  the  firft  part,  that  the  husband  fhould 
 give  the  bill  of  divorce ,  is  fet  downe  in  the  law  .•  but 
 this  latter  part,  that  they  might  not  marry  againe  but  by 
 the  r husbands  confent,  is  not  in  the  law,  for  that  came 
 in  by  cuftome  and  not  by  the  law,  for  the  woman  might 
 
 leave  the  husband  when  ihee  had  a  juft  caufe,  and  marry 
 
 againe  without  his  confent. 
 
 _  Oo  ο  ο  4  When 
 
 Allujl 
 
 ton 
 
 The  min  j>avc  thcbill 
 of  divorce  ro  the  vro- 
 raanactheftift. 
 
 isfephtu,  tib.i<;, 
 cap.  1 1. 
 
184 
 
 Forum 
 
 i 
 
 PfilL 
 
 Feri. 
 
 Liifl  called  burning 
 andthirft. 
 
 Jin  Expofition  tftke  Moraft LatoXommand j . Lib. 2 , 
 
 When  the  wife  was  repudiat  from  her  husband  for  no 
 lawfull  caufe,  and  married  another,  and  bare  children  to 
 him,  whether  were  thefe  children  baftards  or  not  <■ 
 
 They  were  baftards  in  foropoli, before  God  3  but  not 
 in  forofori,  in  the  courts  of  men. 
 
 The  conclufion  of  this  is ;  Let  no  man  feparatethat 
 which  God  hath  conjoyned  5  andletnomanconjoyne 
 that  which  God  hath  feparated. 
 
 CHAP.  XI. 
 
 How  man  and  woman  may  li<ve  cbaflly  in  holy  wedlocke 
 together- 
 
 commandement  VII. 
 
 Trov•  ■>•  1  p.  Let  thy  wife  bee  unto  thee  as  the  loving 
 hinde^  &c. 
 
 SAhmon  faith,  Prov.  5.  ij.  Drinke  water  out  of  thine 
 oxvneceflerne^  herebyamodeft  kinde  of  fpeech ,  hee 
 willeth  a  man  to  content  himfelfe  with  his  owne  wife. 
 
 Concupifcenceorluft  in  the  Scriptures  is  compared  to 
 burning,  1 .  tor.  j.i>  and  the  Prophet  alludeth  to  this  fort 
 of  thirft, /<?r.  2.  25.  Withhold  thy  foote  from  being  unfisod^ 
 and  thy  throat  from  thir fix  the  remedy  againft  this  bur- 
 ning and  thirftis  holy  marriage,  which  quencheth  it, 
 but  whoredome  rather  increafeth  it :  I  have  forbidden 
 thee,  would  Solomon  fay  ^  the  company  of  thofebcaftly 
 whores,  and  now  I  ihew  thee  the  way  how  thou  mayft 
 live  chaftly  in  holy  wedlocke,  then  he  fubjoyneth,  Let 
 thy  fount  aines  be  differ  fed  abroad^  and  rivers  of  waters  in 
 theltreete^verf  26.  or  divide  thy  waters  in  the  ftreet; 
 here  hee  giveth  a  reafon  wherefore  marriage  (hould 
 bee  preferred  to  adultery ,  becaufe  feldome  children  are 
 
 begotten 
 
How  man  and  woman  may  live  ehafily  in  T^edloch. 
 
 185 
 
 begotten  ofadulterers,  and  if  they  beget  any,  they  are 
 aihamedofthem,  that  they  fliould  bee  called  their chil-  , 
 dien:  firft,feldome  they  beget  any,  they  (ball  commit 
 whoredome  and  fliall  not  increafc,  /ippar/du  ;  pcrcd  is 
 called  a  Mule,  which  is  a  beaft  which  is  much  given  to 
 luft,  andyetbegetteth  nothing  ;  and  if  they  beget  any 
 children,  they  areafhamed  of  them,  and  the  children 
 likewife  are  ailiamed  of  their  fathers;  and  therefore  the 
 Hebrewes  cal  them  Shatuki,fromJhatak,  [_tacereJco  hold 
 his  peace,  the  father  will  not  profeffe  fuch  a  child  to  bee 
 his,nor  the  child  profeiTe  the  fathcrto  be  his  father. 
 
 C^ind  rivers  of  waters  in  theflreets, that  is,  whenthou 
 knoweft  them  to  be  thine  owne  children,  then  thou  haft 
 power  to  direft  them  and  guide  them,  and  fee  that  they 
 marry  by  thy  dire<5Hon,for  even  as  men  draw  water  con. 
 duits  which  way  they  will,  fo  ihould  the  parents  leade 
 the  children  in  their  marriages. 
 
 Let  them  he  oncly  thine  <?»w,that  is,  they  fliall onely 
 be  thine  owne ,  and  thou  mayeft  bee  allured  when  thou 
 doft  marry  a  chaft  woman,  that  thy  children  are  thine 
 owne,  and  not  λ  fir  angers  with  /^<?,toinheriteand  pof- 
 feflcthat  which  thou  haft  purchafed.P/*/.  127.4.  Chil- 
 dren are  the  heritage  oft  he  L  ord^  and  the  fruit  of  the  wombe 
 is  his  reward,  and  thy  children  fliall  be  likearrowesinthe 
 hand  of  a  mighty  man.  Then  Salomon  returneth  to  his 
 firft advice,  let  thy  fountainc  beebleffed0  andrejoyce 
 with  the  wife  of  thy  youth. 
 
 Thefirft  prefervative  to  kcepe  man  and  wife  in  purity5 
 is  to  live  chaftly  before  they  bee  married  *  fo  did  lacob^ 
 Gen.  49.3.  Ruben  thou  art  my  mighty  and  the  beginning  of 
 my  firength^  lacob  knew  not  a  woman  before  hee  was 
 married,  but  Efau  was  a  prophane  man  and  a  fornicator  ^ 
 Heb.  12.  1 6. 
 
 The  fecond  remedie  is,  for  aman  to  delight  himfelfe 
 with  his  wife  5  Let  her  bet  like  a  loving  Hindc  unto  thee, 
 
 and 
 
 ,  Atiultcrrrs  often  times 
 \  rihametlof  cheir  cliij- 
 
 *  PJ  Π  Φ  fpurivsa 
 
 iMpetativum  profuturo. 
 
ί  86  Jn  Expofition  of  the  Morall  L  an>.  Comma,  y.       Lib.  » 
 
 The  v^lfe  compared  to 
 
 the.  Hind. 
 
 T]W  feehlantrc. 
 
 erravtt,  poptic  heftia- 
 rumefi* 
 
 INEBRURi  in  re 
 amorum  ψιά. 
 
 \   yERBfM  mtdti  fgni- 
 feat, otihj  quid. 
 
 τ        : 
 
 Why  tl^  i> icngth  of 
 au'yearcsiiCjLie-i 
 
 pfMC 
 
 and  as  aplcafant  Roe,  andlethcrbreafls  fatisfietbeeat  all 
 
 tunes*  Prov.  j.ip•  theHindeis  a  toying  creature,  and 
 
 followeth  the  male  5  the  Hinde  is  ardent  in  her  love,  and 
 
 they  are  ready  one  of  them  to  helpe  another,  fo  ihould 
 
 the  man  and  his  wife  $  let  her  breafts  fatisfie  thee  at  all 
 
 .  times,  in  the  Hebrew  it  is,  [_Ie ravucha]  xnebricnt  te :  fee 
 
 I  how  the  Holy  Ghoft  willeth  a  man  to  delight  himfelfe 
 
 with  his  owne  wife,  therefore  he  addeth,  Cur  erres  cum 
 
 \  cxtranea  \JTifhge  ]  to  wander  as  beads  doe,  who  make 
 
 J  notchoifeof  one  mate.  And  contrary  to  this  chaftlove 
 
 is,  when  a  man  thin-keth  xhztfiolen  waters  arefweet.  Pro. 
 
 9•  17.  and  is  not  content  to  drinke  water  out  of  his  owne 
 
 cifierne.  Prov.  5. 1 5•  heihould  call  his  wife  the  delight 
 
 of  htseyes.Ezek.  24. 16.  So  ihould  the  wife  content  her 
 
 felfe  with  the  love  of  her  husband  ,  Let  him  kijfeme  with 
 
 the  kiffes  of  his  mouth.  Cant.  2 .    „ 
 
 Thischaft  love  the  longer  that  it  continue ,  theftron. 
 ger  and  fwceter  it  is  3  and  the  longer  that  it  is  kept,  it  is 
 the  more  fragrant  $  the  love  betwixt  the  whore  and  the 
 harlotjs not  a  permanent  love  Frov.  7.  18.  Come  let^ts 
 be  drunke  with  love  untill  the  morning 5yet  it  is  the  fame 
 word  that  is  ufed  to  expreife  that  chaft  love  betwixt  the 
 husband  and  the  wife:  Tro.  5.  17.  but  it  diffcreth  very 
 much  from  that  love;  this  word  Rabha  to  be  drunke,  is 
 vcrbum  media  figmficationis^  a  word  of  a  middle  fvgnificati- 
 <?#,  astheHebrewesmarke,thatis,  it  may  bee  taken  ei- 
 ther in  a  good  part,  or  in  an  evill  5  but  yergit  f&pius  in  ex* 
 tremum,  it  declineth  to  the  extremity  if  is  bee  not  taken 
 heedeunto.  Soffal.  ςο.  ίο.  Dies annorum  nofirorum  & 
 fuperbiaeorum,  labor ,  &  dolor  5  the  dayes  of  our  yeares 
 and  their  ftrength  is  labour  and  farrow;  in  the  origi- 
 nzll  it  is^Rohc  bam]  fuperbia  :  why  is  the  ftrength  of  our 
 :  eares  called  pride?  becaufe  often  times  it  enclineth  to 
 pride.  So  [Rabha']  to  be  drunke,  fignifiethfirft,  to  bee 
 mQXUQdd  htUritatcmjo  chearefulncjfe  onely^%  6Vtf.43.34 
 I  and 
 
How  man  and  woman  may  U\e  cbttftly  in  ^edlocke.  1 87 
 
 and  lob  2. 10.  and  Pfd.  23.  Call  χ  mens  ebrim  <•/?,  ηη  cup 
 runneth  over,  and  this  the  Holy  Ghoft  allowcth  3  but 
 there  is  another  fort  of  drunkenneife  which  verg/tmcx- 
 tremum  ,  and  this  the  Lord  condemned!.  So  in  the 
 matter  of  marriage,  for  the  man  and  the  wife  to  bee 
 moderately  drunkewith this  love,  the  Lord  alloweth 
 this:  but  this  exceife  of  love  which  is  betwixt 
 the  whore  and  the  harlot  this  the  Lord  condem- 
 ned!. 
 
 Sccondly,the  pure  love  betwixt  the  man  and  the  wife 
 continuethand  endareth  but  the  love  betwixt  the  whore 
 and  the  harlot  is  but  for  a  ihorttime,  therefore  {hee  faith 
 Pro.  7.  18.  Let  us  take  our  fill  of  love  untill  the  mornings 
 itlaftethbut  for  one  night,  and  then degenerateth into 
 hatred ,  as  ^Amnon  hated  Tdmar  more  then  ever  hce  loved 
 her,  2.  Sam.  13.  15. 
 
 The  third  way  how  to  keepe  and  intertaine  this  love, 
 is  for  the  man  to  refpeft  his  wife,  and  the  woman  to 
 honour  her  husband,  prov.j.  19.  when  the  whore  en- 
 ticedthe  yo.ng  man  unto  herhoufe,  marke  how  dif- 
 dainefully  ihe  fpcaketh  of  her  husband ;  The  man  is  not  at 
 home^  in  contempt  ft  ee  calleth  him  the  man,  fhee  calleth 
 him  not  [  Bagnalc']  my  lord,  or[_lfshi~]  my  man ;  when 
 once  they  turne  their  hearts  and  aife&ions  from  their 
 husbands,  then  there  is  an  open  way  made  for  adultery  5 
 when  the  Scripture  fpeaketh  of  the  husband,  Deut.  2  8. 
 5  6.  it  calleth  him  vir  finut,  becaufe  hee  fleepeth  in  his 
 wivesbofome;  and  thofe  which  we  keepe  inour  bofotne 
 we  lbve  them  dearely ,.  fo  the  wife  is  called  uxor  finus, 
 Uiiicha,  7. 5.  who  fleepeth  in  her  husbands  bofome,  So 
 2.  Sam,  12.  J.  fo  fhe  is  called  uxoradoUfcentia  ejus,  the 
 wife  of  his  youth.  Prov.  ι .  1 8. to  remember  what  love  he 
 bare  to  her  in  her  youth5  and  therefore  hee  fhouldjnot 
 difpifeherinherage. 
 The  fourth  way  to  live  chaftly,  is  to  beare  every  one  I 
 
 with } 
 
 * 
 
 The  love  betwixt  the 
 whore  and  the  harlot 
 is  nor.  permanent. 
 
 The  whore  fpeaketh 
 
 difdainefu'Jy.-fh.r 
 
 husbnnd. 
 
 The  wife  called 
 wife  of  ths  fcofcoacr 
 
 Married  pCiTons  arete 
 be  are  withxithexs  infe» 
 
 mines. 
 
 /' 
 
188 
 
 JnExpofitionofthe  Morall  Law  command*  γ.  Lib,*> 
 
 They  defired  to  ix  bu- 
 ried toget  her» 
 
 o>S>Ss 
 
 \*\ym• 
 
 withthe  infirmitie  of  others ,  this  was  thefaultof  lobs 
 wife .   lob  19*  17.  LMy  breath  is  fir  an ge  to  my  wife. 
 
 The  fife  way  is,  to  remember  the  children  gotten  be- 
 twixt them,  which  ihould  bee  the  pledges  of  their  love. 
 lobiy.ij.^s*  It  bough  Untreated  her  for  the  children*  fake 
 of  mine  owne  bowels* 
 
 And  as  it  is  the  way  to  keepe  them  in  holy  wedlocke 
 when  they  are  married,  to  keepe  their  veiTels  in  purity 
 before  they  be  married;  fo  to  teftifie  their  love,  the  wi. 
 dow  after  her  husband  is  dead,  (he  ihould  live  as  a  widow 
 indeedeandnotinpleafure.i.  Tim.  5.  £.  For  then  fi)ee  is 
 deadwhilefheisalive^  and  fo  the  man  ihould  live  chaftly, 
 untillhebe  called  to  anew  marriage,  to  teftifie  his  love 
 to  his  former  wife  •,  the  women  amongft  the  ewes  when 
 they  fpake  of  their  husbands  that  were  dead,  they  faid, 
 memoria  e\us  ftcut  vinum  Lebani,  the  memoriall  Of  him 
 is  as  the  wine  of  Lebanon. 
 
 Laftly,  to  teftifie  their  mutualllove-,  of  oU ,  they  de- 
 iired  to  be  buried  together ;  fo  was  Abraham  and  Sarah, 
 Ifaac'zrA  Rebeckaz  Ucobzva  Rachel. 
 
 Ν 
 
 quit&s  ludictm,  ide?. 
 qaxrenda ,  ce g  <.  ofcenda 
 &  ΡΦ&Μα  a  Hiduibui 
 
 i 
 
 Of  the  punishment  ef  adultery. 
 
 Ext  unto  fpirkuall  adultery  the  Lord  hath  puniihed 
 this  bodily  whoredome  >  the  firft  woi  Id  was  drow- 
 ned forthis  finne.  Gen.  6.  2,  3,  4.  and  for  this  finne  the 
 Lord  deftroyed  with  the  plague  twenty  foure  thoufar.d. 
 Num.  2  5.  p.  Forthis  finne  the  tribe  of  Benjamin  was  al- 
 moft  rooted  out.  JW^.  19.28.  for  this  finne  Davids  houfe 
 was  puniihed  both  with  inceft  and  with  bioud. 
 
 As  the  Lord  puniihed  this  finne  himfelfe.fohee  will 
 have  it  puniihed  by  the  Magiftrate  ;  in  the  dayes  of  Job 
 it  was  capital!,  lob  31.  n.  For  this  is  an  hey  nous  crime, 
 yea,C G ruvon  pelilim'}  eft  iniquitasyidicum^  that  is,  that 
 which  the  Iudgcs  ii.ould  puniihj  and  not  the  iniquity 
 
 which 
 
Oftbepunijhncnt  of  adultery* 
 
 189 
 
 jurie  which  is  done  to  me  ,fo  in  the  dayes  oi^ibtmelccb. 
 Gen.  26.11.  Hee  that  toucheth  this  man  or  bis  wife  ,  β  all 
 fur ely  be  put  to  death.  Soamongftthe  heathen  it  was  ca- 
 pital], asamongft  the  Egyptians^  ^/^Aforfufpecftcda- 
 dultry,was  put  the  in  prifon  with  thole  who  were  execu- 
 ted ;  and  in  Bjbylon,  Nebuchadnezzar  rofted  the  adulte- 
 rous Priefts  in  the  five. Icr.zg.  2  2.andifweihall  obferve 
 how  the  jealous  husband  will  not  [fare  in  the  day  of  ven- 
 geance. Pro.  6. 34.  we  ihall  fee  what  a  juft  judgement  be- 
 falleth  the  adulterer,  when  the  jealous  husband  killeth 
 him  in  fudden  paffion ,  and  Salomon  alludeth  to  this, 
 Begoetb  after  her  β  might  way  till  a  dart  fir  ike  through  his 
 liver.  Pro.  7.  23.  and  why  thorow  his  liver  if  his  liver 
 was  the  part  of  the  body  in  which  his  uncleane  luft  lod- 
 ged, therefore  the  dart  pierceth  this  part  efpecially,  and 
 the  part  by  whichamanoffendethmoft3  in  that  hee  is 
 moft  commonly  puniihed. 
 
 The  Egyptians  ufed  to  cut  offthenofeandtheeares 
 oftheAdultreife,  and  the  Prophet  alludeth  to  this  fort 
 of puniihment.  Ezek .23.25.  Ibey  jhall  deale  furioufly 
 with  thee  5  they  Jhall  take  away  thy  mfe  and  thine  eares. 
 
 COMMAN- 
 
I 
 
 f  go         Jn  Expofition  oftheMoraULarto.Comma.  8.       Lib•2- 
 
 The  lord  gives  men 
 theufeoftheearth5biu 
 not  the  abfoluce  do- 
 minion of  it, 
 
 las 
 
 Sph-itualc. 
 
 Civile. 
 
 Commandcment.  VIII. 
 CHAP.  I. 
 
 Of  theft  ingmerall. 
 Exod.io.  15.  Thou Jh  alt  not fitale. 
 
 \  Avid  faith,  The  heaven,  even  the  heavens 
 are  the  Lords :  but  the  earth  hath  he e given 
 to  the  children  of  men.  Pfal.  115.  16.  Hcc 
 hath  given  the  earth  to  the  children  of 
 men,  hee  hath  not  given  them  the  abfo- 
 lute  dominion  of  the  earth,  for  that  hee 
 hath  referved  to  himfelfe,  hee  hath  given  them  but  a 
 fubordinate  dominion,  they  hold  all  incaptteof  him, 
 for  the  earth  is  the  Lords,  and  the  fulneife  thereof, 
 therefore  every  man  muft  feekehis  daily  bread  of  him, 
 and  not  be  his  owne  carver,  but  bee  content  with  that 
 meafure  which  the  Lord  allotteth  to  him. 
 
 Theeves  will  not  bee  contented  with  that  portion 
 which  the  Lord  allotteth  unto  them,  but  they  came  like 
 the  fervants  of  E'ies  fonnes  with  their  fleih  hooke  in 
 their  hand, and  fay?give  me  this  5  and  if  thou  wiltnot, 
 I  will  take  it  by  force.  1  Sam.  2 . 
 
 Man  hath  a  double  right  to  the  creatures ;  T~irft,  hee 
 hath  a  fpirituall  right,  and  then  hee  hath  acivillright;  a 
 
 wicked 
 
Ofthejt  ingeneralL 
 
 wicked  and  unrcgenerate  men  may  have  a  civill  right 
 to  the  creatures,  becaufethc  fentence  and  the  curfeof 
 the  law  is  not  yet  executed  upon  them,  Z«£e  f  .3  5•  God 
 is  kind  unto  the  nnthankefull  and  to  the  evilly  and  G  od 
 grantethtothem  thcuie  of  thefe  tcmporall  things,  for 
 the  maintenance  of  their  civill  life;  but  the  thcefchath 
 neither  a  fpirituall  nor  civill  right  to  that  which  he  ftea- 
 leth,and  therefore  he  is  twice  a  thcefe. 
 
 The  theefefinneth  both  againft  juftice,  and  againft 
 charity  5  Firfthe  finneth  againft  juftice,  both  commu- 
 tative and  distributive,  he  finneth  againft  commutative 
 juftice  and  giveth  not  this  for  this,  buttakethit  either  by 
 violence,or  by  craft. 
 
 So  hee  finneth  againft  diftributive  juftice •>  fee  how 
 David  defcribeth  the  righteous  man,  PfaL  112.9.  Hce. 
 hath  differ fed^  hee  hath  given  to  the  poore^  hisrighteouf 
 nejfe  endurethfor  ever  \>  the  righteous  man  difperfeth  to 
 the  poore,  and  his  righteoufnefte  endureth  for  ever^ 
 that  is,  his  almes  and  good  deeds  ihall  bee  had  in  re• 
 memb ranee  here,  and  afterwards  βιαΙΙ  receive  him  in- 
 to  eternal!  tabernacles^  Lukeie.  9.  that  is,  they  ihailtefti- 
 fie  that  hee  is  to  be  received  into  eternall  tabernacles  5 
 the  righteous  fcattereth  and-thetheefc  gathereth,  his 
 almes  teft  ifie  that  he  ihall  be  received  into  eternall  taber- 
 nacles, but  his  theft  deferveth  that  he  ihould  be  fecluded 
 from  eternall  tabernacles. 
 
 Againe,  he  finneth  againft  ^charity  5  and  hee  runneth 
 into  the  breach  of  the  fixt  Commandement,  as  hee 
 doth  into  the  eight  for  when  hee  taketh  away  his  neigh- 
 bours goods,  hee  taketh  away  his  life  5  and  therefore 
 their  goods  are  called  their  life.  LukeS.43.  sheefpent 
 upon  the  fhyfitians  all  her  goods^  in  the  Greeke  it  is 
 ολοντϊνΡΑον,  her  whole  life;  becaufe  her  goods  were  the 
 
 ^meanes  to  maintaine  her  life  s  therefore  they  are  called 
 her  life» 
 This 
 
 191 
 
 The  wicked  may  have 
 acivili  ri?ht,  but  not  a 
 fpintuallrj^ht. 
 
 The  triiefc  finneth- a- 
 gainft  juftice»  diftribu- 
 lative  &  commutative. 
 
 I 
 
 The  Λ Lefe  ^nn?tba- 
 
 gainft  charily, 
 
1 9  ^  *A*  Expofitionofthe  Morall  L,tfto.  Comma.  7.      Lib• *- 
 
 Sinnc  fweet  in  the  be- 
 
 ginmng^bu:  bitter  in 
 the  end. 
 
 #NT 
 
 ajdii 
 
 This  finne  at  the  firft  is  very  fweet  to  a  man,  but  in  the 
 end  it  is  very  bitter.  Prou.  20  17.  The  bread  »f  deceit  is 
 fweet  to  a  man^  but  afterwards  his  mouth  frail  bee  filled 
 with gravell :  it  is  fweet  to  him  for  the  prefent,  but  the 
 end  of  it  is  bitter.  The  devils  alchymie  is  to  change 
 (tones  into  bread  5  Matt.  4.  3.  but  the  theeves  al- 
 chymie is  to  turne  bread  into  ftones  and  gravell ;  as 
 {Hicham  theft  was  fweet  to  him  at  the  firft,but  afterward 
 Veweeom.  it  proved  gravell  to  him.  Iofb.  7.  Caput  viper*  foget.  lob 
 'ere  caput  viper*  20.  i(5.  When  the  female  viper  engendereth  with  the 
 male,  the  female  fucketh  the  head  of  the  male,  and  bi. 
 teth  it  off  with  great  delight  ^  then  ihee  conceiveth  her 
 young  ones,  which  eate  out  her  belly.  So  when  the 
 thiefe  healeth  the  righteous  mans  goods,  they  feeme  ve- 
 ry fvveete  unto  him,  but  in  the  end  he  fmarteth  for  it,  he 
 fucketh  the  vipers  head  at  the  firft,  but  the  brood  gnaw- 
 eth  out  his  belly. 
 
 Thecoaclufionofthisis,  astheLord  hath  acare  that 
 a  roans  firft  and  naturall  life  bee  preferved :  fo  hee  hath 
 a  care  that  his  fecond  life  bee  preferved,  that  is,  the 
 meanes  which  ihould  maintaine  his  life. 
 
 CHAP.  II. 
 
 What  theft  is. 
 
 commandement.  VIII. 
 
 Exod.  20.1 5.  Thoufialt  not  fie  ale. 
 
 Τ  Heft  is  defined,  The  taking  away  of  another  mans 
 goods  againfthis  wilU  and  it  is  committed  either 
 |  inablato,  or  in  depofito,  in  that  which  is  taken  away,  or 
 J  that  which  is  committed  to  the  cuftodie  of  another  to  be 
 !  kept.  in 
 
What  theft  U. 
 
 193 
 
 In  ablatoy  when  one  taketh  away  that  which  belongeth 
 toanother  againft  his  will,  thenit  is  theft.  If  the  ab- 
 folute  and  fupreme  Lord  himfelfe  give  his  confent,  al- 
 though the  owner  or  inferiour  lord  give  not  his  confent, 
 yet  it  is  not  theft :  as  when  the;//™* //><?uooke  away  the 
 Egyptians  earerings,  and  jewels,  although,  they  had 
 not  the  confent  of  the  Egyptians  to  take  them  away,  yet 
 it  is  was  not  theft  ;becaufe  God  himfelfe,  who  was  the 
 fupreme  Lord  commanded  them ,  therefore,  Exod.  12. 
 3 6.\jvainatz,elu  eth  mi£ratjm^\  they  fpoiled  the  Egypti- 
 ans :  they  had  as  good  right  to  thefe  jewels  as  the  foul- 
 diers  hadtothefpoile. 
 
 Secondly,  a  man  may  take  another  mans  goods  in 
 his  neceifity  to  fupply  his  meere  wants ;  in  this  cafe 
 the  law  ma^eth  things  common  j  and  although  he  have 
 not  the  confent  of  the  owner,  when  he  taketh  his  goodsj 
 yet  this  is  not  theft•  Before  the  fall  all  things  were 
 common  amongft  men,  and  ordained  for  mans  fuftenta- 
 tion,andthisdivifionof  goods  was  brought  in  but  after 
 the  fall  $  and  therefore  ought  to  give  place  to  the  firft  in- 
 flkutionina  mans  neceifity  to  fave  his  life:  for  in  the 
 firft  eftate  every  man  might  take  as  much  would  fuffice 
 him,  not  doing  wrong  to  another:  fo  in  this  eftate,  a 
 man  may  take  as  much  of  another  mans  goods  as  to  fup- 
 ply his  neeeffity,  without  the  owners  confent.  A  man 
 might  goe  into  his  neighbours  vineyard,  and  eate  as  ma- 
 ny grapes  as  heepleafed,  jure  chant  at  is  ^  bythe  right  of 
 charity :  but  he  might  carry  none  away  with  him,  be- 
 caufehe hzanotjus  preprictatis  •, fo Davidin  hisneceffi- 
 tie  eate  the  (hew  bread,  1  Sam.  2  ι.  and  the  Difciples 
 pulled  the  eares  of  corne,  (JMatt.  1 2 .  hence  it  is  that  the 
 poore  are  called  [  bagnale  tobh~]  Lords  of  other  mens 
 goods,  ^r^.  3'.  16.  becaufe  in  their  neceifity,  they  have 
 the  right  of  chanty  to  their  goods :  he  hath  not  here 
 an  abfolute  dominion  or  dominium  rettumy  as  the  law-j 
 
 Pppp y*A 
 
 When  it  is  th:fc  to  take 
 a  thing  without  the 
 confent  of  che  owner. 
 
 Λ*3 
 
 η 
 
 •    τ  ι  • 
 
 liaverunt  &gyptias. 
 *Ή2Μ  Efi  enperc  pra- 
 
 dm* 
 
 Γη  neeeffity  a  mm  may 
 take  another  mans 
 goods  without  his  coiu 
 Cent, 
 
 CChv'Mtu,  fs 
 lubJ 
 
 The  poore  ate  lord*  of 
 out£oodoinneceiHtic. 
 
ι  ο4  Λη  Expofition  of  the  Morall  Law.  Comma^ .     Lib.i, 
 
 <2*# 
 
 jinfw. 
 
 A  man  may  have  the 
 tacite  content  althcugi 
 not  the  expreife  con- 
 tent of  the  owner. 
 
 Ρ  re  (caption  what? 
 
 La  lids  pivfcribe  n©t 
 
 \  when  the  owner  doth 
 
 challenge  it  within 
 
 inch  time. 
 
 j  yers  call  it,  for  they  fay,  dominium  nnitu  rci  penes  f lures 
 I  in/olidumjura  nonpatiuntur^  that  is,  the  law  will  not  fuf- 
 pfcr  that  moe  fhall  have  theabfolutc  dominion  of  one 
 I  thing. 
 
 How  can  that  which  is  a  mansownebe  taken  from 
 ι  him  without  his  confent,  can  neceffity  make  it  another 
 I  mans  ί  τ-? 
 
 He  is  not  Bominus  infolidum,  abfolute  Lord  of  it,  for 
 when  he  takethfo  much  to  fatisfie  his  neceffitie,  he  is 
 bound  to  reftore  as  much  againe  if  he  be  able  ;  and 
 therefore  fome  fay,  that  things  in  fuch  a  cafe  are  rather 
 commnnicanda,  quam  community  to  be  communicated, 
 then  common. 
 
 Thirdly,  when  a  man  hath  the  tacite  confent  of  the 
 ownertoathing,akhough  he  have  not  his  exprefle  con- 
 fent, this  is  not  theft;  and  this  he  doth,  whenheenjoy- 
 eth  a  thing  by  prefcriptiotf. 
 
 CModeflinus  the  lawyer  defcribeth  prefcription  after 
 this  manner,  Efl  adyClio  dominij per cominmtionem pojftf- 
 fienishlege  defining 
 
 Firftit  iscalled  adje&io  dominij ',  becaufe  the  domini- 
 on is  not  gotten  by  the  direil  confent  of  the  former 
 I  poiTeflbr,  but  by  the  law  which  prefumeth  that  the  for- 
 ;  mer  poiTeflbr  had  given  his  confent  by  his  longTecrecie 
 j  in  notclaiming  his  owne  againe.  And  as  acuftome  dif- 
 fereth  from  the  law,  fodoth  the  right  by  prefcription, 
 from  the  right  which  a  mangettcth  dire&ly  with  the 
 pofleifors confent;  for  cuftome  is  a  fecret  confent  for 
 themoft  part,]  but  the  law  is  an  open  and  a  cleare  con- 
 ient. 
 
 And  it  is  added  per c&ntinuaiionem^  for  the  law  pre- 
 liimeth,  ifhee  had  enjoyed  it  for  a  long  fpace,  and  the 
 poffeifour  had  not  claimed  his  right,  all  this  time,  in 
 that  cafe  the  law  faith,  that  the  poifeifor  is  willing  to 
 quit  his  poffeffion.  Example  of  this  wee  have,  ludg.  1 1  < 
 
 12 
 
What  theft  is. 
 
 195 
 
 1 2. 1  ].  where  lephthe pleaded,  that  the  Ifraelites  poffef- 
 fed  that  land  by  prefcription  three  hundreth  yeares.  So 
 wc  have  an  example  that  the  law  prefcribeth  not,  when 
 the  poffefibr challenged!  it  within  fucha  time,  2  King. 
 8.  5.  The  widow  that  was  abfent  from  her  pofleifion 
 feven  yeares  amongft  the  Philtflins>  for  famine,  in  this 
 time  her  land  prefcribed  not,  and  the  king  commanded 
 to  reftore  it  to  her  againe. 
 
 Againe,  they  mud  have  a  juft  title  to  this  poifeifion,  or 
 elfe  it  will  never  prefcribe. 
 
 But  it  is  againft  the  law  to  take  anything  from  the 
 right  owner  againfl:  his  will. 
 
 That  which  is  taken  from  the  owner  by  prefcription, 
 is  not  taken  from  him  againfl:  his  will  ;  for  it  isprefumed 
 thatheegivethhistaciteconfentto  it  There  isthefu- 
 preme  end  of  the  law,  and  there  is  the  inferiour  end  of 
 the  law;  thefupremeend  of  the  law  is  this,  that  every 
 man  may  have  his  owne,  and  that  men  may  be  certaine 
 of  their  pofleflions :  now  becaufe  the  fuprcme  end  of  the 
 law  cannot  be  kept  without  the  breach  of  the  inferiour 
 end  of  the  law  •,  the  inferiour  end  is  negle&ed  that  the 
 fupremeend  maybe  kept. 
 
 When  a  man  then  hath  the  Commandement  of  God 
 for  his  warrant,  although  heetake  fomething  from  the 
 owner  againft  his  wil,that  is  not  theft:fo  when  he  taketh 
 by  the  law  of  nature  in  his  neceflity  to  fupply  his  want, 
 although  the  owner  confent  not,  yet  it  is  not  theft.  So 
 when  it  hath  the  tacite  confent  of  the  owner,  and  the 
 approbation  of  the  law  by  prefcription,  this  is  not  theft. 
 But  when  he  taketh  a  thing  direitly  againft  the  owners 
 will,  this  is  theft.  It  is  taken  againft  the  owners  will, 
 firft  by  ignorance,  as  in  fecret  theft;  fecondly,  by  vio 
 lence ;  thirdly,  when  it  is  partly  taken  againft  his  will, 
 and  partly  wkh  his  will,  as  in  ufury . 
 
 Secondly,  theft  is  committed  in  Depofao,  inathing 
 Pppp  2         committed) 
 
 &Γ en  rouft  h  avc  a  ?ood 
 title  tnprcfcriptiojij 
 
 Ob]c% 
 
 A  twofoliendof  the 
 Law. 
 
 involun- 
 tATium 
 
 TcrignoiAn- 
 rantiam. 
 
 iPer  vioien- 
 nam 
 
 Secundum 
 quid. 
 
 ν 
 
1 
 
 1 94  An  Expofition  of  the  Morall  Law.  Commajb .     Lib. 
 
 i• 
 
 j»fl/;io  mnwtftfocie- 
 
 committed  to  ones  truft,  and  this  is  called  [_Pikkadon  ] 
 or  mptfriM,  Tim.  6. 2 o.  Levit.  6•  2.  7/^  foule  finne^  and 
 commit  a  trefpajfe  againfi  the  Lord^  and  lie  unto  his  neigh-. 
 buur,  in  that  which  was  delivered  him  to  keepe,  or  in  feL 
 lew  flip  5  in  the  Hebrew  it  is,  in  pofit tone  man  us  y  for  pone- 
 re  manum  fignificat  focietatem  inirey  apud  Hebr&os,   for 
 with  the  Hebrewes  to  joyne  the  hands,  is  to  make  a  fel- 
 low ihip  or  focietie  together,  Exod.  22.11.  Firft,  the  cafe 
 H^^fe^isfet  downe>  when heeihall not  make  itgood  which  is 
 concrcdited  to  him,  if  it  be  wanting ;  and  then  the  cafe  is. 
 fet  downc,  when  he  ihall  make  it  good :  if  through  his 
 negligence  the  thing  be  ftolne  or  loft,  then  he  is  to  make 
 irgood,  if  it  be  taken  away  fecretly,  hee  lhall  not  make 
 it  good,  but  an  oath  of  the  Lord  ihall  be  betwixt  thenu 
 And  Paul  alludeth  to  this  forme,  %  Tim.  1. 12.  lam  per- 
 fwadedthat  he  is  abletokeepe  that  which  1  have  commit- 
 ted unto  him  againfl  that  day.  God  is  that  faithfull  de- 
 pofit arius^  who  will  keepe  our  depofitum  faithfully,,  and• 
 we  concrcdit  the  keeping  of  our  falvation  unto  him,  that 
 is  called  depofitum^  whichis  a  matter  of  great  weight,and 
 it  is  arrhabo,  which  is  a  partofthc  price  that  cannot  be 
 taken  backe  againe,  and  to  expreife  the  furety  of  this 
 keeping,D  avidfoixh,  Ρβ.  1 1 9  •  1 2  2 .  [gnarobh gnabhdecha^ 
 fubarrhafcrvum  t  uum  φ  e  furety  for  thy  fervant. 
 
 Theconclufionof  this  is,  that  which  is  taken  from 
 the  owner  againft  his.  will  is  theft :  it  is  theft  to  take  a 
 thing  craftily  from  a  man,  but  the  greateft  theft  of  all, 
 is  to  take  a  thing  violently  frprn  him  againft  his  will,  for 
 here  the  owner  is  altogether  unwilling  to  give  his  goods, 
 but  when  a  man  is  craftily  over  reached,  it  is  not  fully  a? 
 gajnft  his  will  that  he  giveth  his  goods• 
 
 CHAP. 
 
 'Alfafion* 
 
 'Depoftumquid. 
 pd*)y  Arih&bo. 
 JpJJ  Refondere, 
 
 rbafervumtuum. 
 Conclufion* 
 
Of  Opprejfion. 
 
 97 
 
 CHAP,   III. 
 
 Of  Opprejfim, 
 
 Commandemmt  VIII• 
 
 i.Thejf.4.6.  Let  no  mm  goe  beyond  or  opprejfe  his  neigh- 
 bour in  any  matter»  > 
 
 Τ  Heft  is  divided  according  to  the  time,  according 
 to  the  ob  je£t,  and  according  to  the  manner. 
 
 According  to  the  time,  there  is  the  night  theft,  and 
 the  day  theft:  if  the  theefe  came  to  fteale  in  the  night, 
 thetf  hee  might  be  killed  fafely ;  but  if  he  came  to  fteale 
 in  the  day  time,  they  might  not  kill  him,  Mxod. 22. 2.3. 
 
 Secondly,  according  to  the  objeft.  If  hee  fteale  holy 
 things3  that  is  called  facriledge 5  as  the  theft  of  Ananias 
 and  Saphira9Atf.  5.2.  If  hee  rob  the  Common-Health, 
 that  is  called  yecuUtm^  if  he  fteale  cattell,  thatiscalled 
 abigeatus  5  fuch  were  the  Chaldeans^  who  robbed  fob  of 
 his  goods  5  and  fuch  were  the  Saracens^  becaufe  they 
 uvea  by  robberies  and  excurfions,  they  were  called  Sa- 
 raeens  from^Sarackyxcurrcre  which  cometh  from  [>/£] 
 vacuum  ejfe  ;  and  the  Seventy  tranilate  them  κρίκοι  fuch 
 were  the  Jpmaelites,  Gen.  37.  which  Tar  gum  lonathan 
 tranflateth  Arabians^  and  fuch  were  the  Chaldeans^  Hab. 
 1.7.  If  hee  had  ftolne  a  man,  that  was  called  plagium, 
 and  fuch  a  one  was  to  die  the  death, Ex  0d.11.  if. 
 
 Againe,  theft  is  divided  according  to  the  manner, 
 it  was  either  publicke  theft  or  fecret  theft :  if  it  was  pub- 
 licke,  either  by  land  or  by  fea,  by  land  when  it  was  com- 
 mitted with  an  open  and  high  hand,  the  higheft  fort  of 
 thofe  are  murthering  theeves,  who  kill  that  they  may 
 
 Pppp  3  robbe 
 
 Theft  divided  Accor« 
 ding  to  the  time. 
 
 mm  mors j  ι  Sam.i?. 
 7)~\Ό  Excurrere. 
 
 a  p")  vacuum  ejjb. 
 
 Thcfc  divided  accor- 
 ding to  the  manner. 
 
 —  1 
 
»ί,8 
 
 maps  »ΜοΜ. 
 
 Piracic  what? 
 SHIPS  of  Ucfire  what. 
 
 ^ftVtahriptit• 
 
 prtfanc  daw**)  °P~ 
 fn$t% 
 
 ,/,η  Expofition  of  the  Morall LaTP.Lommandj. Lib.2» 
 
 robbe,  fuch  were  thefewho  lay  betwixt  lernfalemzna 
 Jericho,  Luke  10.  30.  thofe  rcfemblc  moft  the  divell 
 ^ifl)modcH6^\\Q  hath  his  name  a  [fiadad  ~]  vaflarc  who 
 fpoyleth  andfpareth  none. 
 
 Robbcriei>y  feais  called  piracie,  Revclat.  12. 12.  Woe 
 
 \  be  unto  the  earthy  andtothefea^  becaufe  the  devilliscomt 
 
 \  downe  to  you^  having  great  wrath  :  thefe  fpirits  are  the 
 
 \  divels  factors  who  trouble  the  fea:  fuch  were  the  barkes 
 
 ;  of  the  IlesP/^r^amongft  the  Eg  <M#Ifland$  called  juw«- 
 
 0vet,  that  is,  little  fwift  barkes,  or  pinnages  which  came 
 
 outfecretly  like  mice  of  the  \\q  Pharos  to  robbe,  and 
 
 Lemnuncuh,  little  barkesthat  came  out  ofthe  He  Lemnos 
 
 to  robbe  like  the  barkes  of  Dunkirk;  and  lob  aliudeth  to 
 
 thefe  forts  of  barkes.,  Mydayespajfe  as  flips  ofdefirc^lob 
 
 9.16.  that  is,  like  the  pirats  pinnage  which  is  very  fwift 
 
 to  catch  the  prey. 
 
 Theft  againe  is  divided  according  to  the  manner, 
 either  to  opprefTe  by  violence,  or  by  fraud,  Levit.  19. 
 1 3.  by  violence,thatiscalied£4*d/,  to  pluckea  thing  by 
 violence  out  of  ones  hand,  fo  it  is  faid  of  Benajah,  that 
 Heflfiikedthc  (peare  out  of  the Egyptians  hand^i  Sam.  23. 
 24. 1  he  fecond  fort  of  theft  is  to  opprefTe  by  fraud ;  this 
 k  called  [£#4/^,  3  and  lohnuat  baptift  forbiddeth  both 
 thofe,.£tfr.3.  ι  a. Doe  violence  to  no  man^  neither  aecufe  any 
 falfely^  anabe  content  with  your  wages:  this  fort  of  theft 
 commeth  of  covetoufneiTe,  Micahz.%.  They  covet  fields 
 and  take  thorn  by  violence \andhoufes  and  take  them  away^  fo 
 iheyoppreffe  a  man  and  his  houfe^  ezenaman  and  his  fc- 
 
 Opprcffcu  ca&d  hun* 
 tcis• 
 
 ritage. 
 
 Thefe  violent  oppreifors  are  called  hunters  in  the 
 Scripture  j  Nimrodwas  a  mighty  hunter.  Gen.  10. S.that  is^ 
 a  mighty  oppreffor.So  Prov.  12.27.  Ueflulinot  rofle  that 
 which  he  tooke  in  hunting ;  that  is,  which  he  hath  taken 
 by  opprcifion. 
 
 1  hey  are  compared  to  the  Lyon.to  the  Wolfe,  to  the 
 
 wild 
 
Of  Qppnjfton. 
 
 99 
 
 wilJ  Aif-  and  Gry- 
 pon. 
 
 Opprefta  in  the  Scrij 
 cues  arc  c^Jied  rave- 
 nous bcuU, 
 
 wild  Ailc,  and  to  the  Gryphon,  <π;αγ  agitata,  that  Inch 
 tjllons,/*r.i2.9.  Firft,  they  arc  compared  to  the  Lyon,    oPPrcJors  compared 
 Pfal.  10.  io.  fite  cr.oa:b:ih  and  h  tm'fleth  himfelfe,    that    to  lhcL'u*'  vVoilc• 
 the  poor  e  m  iy  fatlbj  his β> ozones ,  th.it  is,  kec  croucheth 
 and  humbleth   himfclfe^   as  if  his  ftrong  pms  were 
 weake  and  feeble,  co  make  the  poore  fall,  and  as  the 
 Lyoncouchcth  to  catch  the  belli,  and  then  leapeth  upon 
 litanddevourethitjfodoththe  mighty  hunter  oppreiTc 
 the  pooi'C,M:cah  ^.i.JVbo  bite  the  good  and  lovcnhe  cvdl, 
 andpUcke  off  their  ski*  lefrom  of  them,  and  thiirflejh  from 
 their  bones,  who  alfo  eate  the  βφ  ofmj  people,  a.id  fl.v.) 
 their  kinne  from  off  them,  and  they  brcake  their  bones,  and 
 chop  them  in  pieces  as  for  the  pot,  andas  fefh  within  the 
 caldron.  So  they  are  compared  to  Wolvcs,Zeph.j.^frer 
 Princes  within  her  arc  roaring  Lyois,  ber  ludges  are  eve- 
 ning Wolves,  the)  gnav  not  the  bones  till  the  morrow. 
 Thrdly,  they  are  compared  to  the  wild  Afle,  lob.  24.5. 
 to  {hew  their  (peedineffe  and  rcadinefle  to  oppreiTe,  and 
 their  readinefle  to  flie  away  when  they  have  done, 
 that  they  may  cfcape  the  hand  of  the  Magiftrate. 
 Fourthly,  they  are  compared  to  the  Gryphon,  levit. 
 11. 16.  who  liveth  by  rapine  and  therefore  hee  is  cal- 
 led tabhmas  from  hhamas  violence,  and  the  Seventy 
 tranfl.ueic*oTua,  ravenous  Kites.  Then  the  holy  Ghoft 
 defcribeth  the  perfois  whom  they  opprefle,  the  poore,  j 
 the  widdow,  and  the  fatherleifc,  aa&  thefe  the  Lord  I 
 efpecully  calleth  his  people,  Exod.22.15.  If  thou  lend 
 mony  ίοαη  of  my  people,  that  is^  to  the  poare  of  my  people, 
 So  Pfal.  14.4.  Tkty  eate  mi  people  as  bread,  that  is,  the 
 poore  of  my  people,  they  are  tp&iuvmy*  and  worfe,  for 
 they  eate  men  when  they  are  dead,  butthofeoppreflbrs 
 eate  them  while  they  are  alive.  When  they  robbe  the 
 poorethey  robbe  the  Lord  himfelfe.  So  lob  24,3.  They 
 drive  aw  η  the   affi  of 'the  fatberleffe,    and  they  take  the 
 w'idiowts  oxe  for  apledge ;  Godpromifeth  to-be  a  father 
 
 Pppp  4  t$ 
 
 ΜΠΠ  vuttur. 
 
 *pan 
 
 ttuTU  '■ 
 
 I'loienM. 
 
 Thep^orc  flrc  caihd 
 God*  pcopk. 
 
100 
 
 Simlk. 
 
 The  raercikfie  dealing 
 oftbeoppicSpr. 
 
 '  mt  ma  re  ^incaw  quid. 
 
 Λη  Expofition  tfthe  Moral!  LatoXommandj.Lib.2p 
 
 to  the  fatherleffe^andaludge oft  he  widdowes,Pfhl.6%.  5. 
 they  take  the  ACTe  of  the  fatherleife,  that  is,  of  him 
 whom  I  have  taken  to  be  a  father  to,  yet  they  fpare 
 him  "not  •  and  they  take  his  AiTe  from  him,  that  is,  the 
 beaft  which  ferveth  him  for  greiteft  ufe.  So  they  take 
 the  widdowesoxe  5  the  widdow  in  the  Hebrew  is  called 
 \_Almonah~\  from  [alam']  mutum  effe9  to  be  dumbe ;  ihec 
 hath  no  body  tofpeake  for  her,  and  they  take  her  oxe 
 from  her,  the  moil  neceffary  beaft  for  worke,and  there- 
 fore under  the  kw  he  who  tooke  away  a  mans  oxe,  hee 
 was  bound  to  reft  ore  five  for  him,£Ar^.  22.1•  Then  they 
 take  her  onely  oxe,  which  aggravateth  their  fin  much,  as 
 Nathan  ttWzuiO  avid  when  hee  tooke  the  mans  onely 
 (heepc,.i  Sam.ii. then  under  pretext  ofjuftice,  asifthe 
 poore  widow  were  debtfull  to  them,  lob.  22.9. They  fend 
 away  the  widow  empty.  Thefe  oppreifors  are  the  worft 
 Phy  fitians  that  canbe,  letting  too  much  bloud,  and  not ; 
 taking  away  the  fuperfluous  humours^  but  the  thing  ne-- 
 ceffary  for  their  life^and  thefe  are  called  virifanguinum, 
 Ρ  fa!.  74*24.  becaufe  they  fucke  the  fubftance  from  the 
 pool e,asdt  were  their  bloud.  And  lob  24. 10.  They  take 
 away  the  gleanings  from  the  hungry*  The.  Lord  forbid- 
 deth  expreffely,  Oeut.  24. 19.  when  they  reape  their 
 fields  to  take  away  their  gleanings,  but  to  leave  them 
 to  the  poore,  the  fatherleife,  and  the  widow  5  but  they 
 mifregarded  the  Lords  ordinance,  and  tooke  all  away: 
 So  the  Lord  commanded  when  they  gathered  the 
 grapes  of  their  vineyards,  they  ihould  not  gleanc  after- 
 ward, but  the  oppreifors  tooke  in  all,  lob  24,5.  The 
 wicked  gather  the  vintage^  and  leave  nothing  to  the  poore 
 others  expound  Serotinan  vineam^  thus  they  gather  the 
 grapes  before  they  be  ripe,  toferve  fortheufc  of  man 
 in  the  end  ofthecorne  harveft,and  this  aggravateth  their 
 finnemore.  Plutarchiuth^  that  wecondemnemorethe* 
 hornets  and  the  wafpes  which  fting  men  to  death,  then 
 
 we 
 
Of  covered^  theft. 
 
 ιοί 
 
 we  doe  Wolves  and  Lyonsjbccaufe  thefe  when  thfy  kill 
 men,  doe  not  feed  upon  theirbodiesf  but  the  Lyons  and 
 the  Wolves  feed  upon  them  when  they  kill  them  :  To 
 cut  the  vines  before  they  be  ripe  and  can  ferve  for  no 
 ufe,  that  doubleth  the  iniquity. 
 
 Theconclufionofthisis:  Ε  fay  31.13.  Bee  that  defpL 
 fctb  the  gaine  of  opprejfion,  hee  (hall  dwell  on  the  height 
 of  high  places^  his  place  of  defence  Pull  be  the  munition 
 of  rocks,  breadjh  all  be  given  him^  and  his  water  jh  all  be  fare: 
 butopprefTors,/^.  1 7.  11.  are  l!ke  the  Partridge  that  fit- 
 teth  on  egges^  and  hatch  eth  them  not;  So  he  that  gctteth 
 riches  and  not  by  right \jhall  leave  them  in  the  midfl  of  his 
 dayes,  and  in  the  cndfball  be  afoole.  n 
 
 CHAP.  IV. 
 
 De  furto  palliato,  of  covered  theft* 
 
 commcindement  VIII. 
 
 ler.  22.  14.  Woe  be  to  him  that  cuttcth  out  my  win* 
 dorves^  and  it  isfeekd  with  Cedar  and  painted  wjth  Ver~ 
 million. 
 
 FVrtum  paBiatum,  or  coloured  theft  is,  when  men caft 
 a  cloakc  or  fome  pretence  upon  their  theft,  [Timgnol 
 m.xgnal^  when  a  man  is  blinded,  as  if  a  cloakc  were  caft 
 about  his  eyes. 
 
 This  coloured  theft  is  coloured  fundry  wayes  ;  Firft, 
 underthe  colour  of  Religion,  as  thofe  who  brought  cat- 
 tell  and  doves  to  the  Temple  to  be  fold,  and  changed 
 their  money  there  j  they  pretended  that  all  this  was 
 done  for. the  fervice  of  God,  that  the  people  might> 
 
 have 
 
 Conclufion% 
 
 PaHiare  pallium  >Lev» 
 5.15.S0  thcLatines 
 fry,  gaudere gaadium. 
 Thefc  coloured  under 
 pretence  of  religion. 
 
ιοι  An  Exfvfition dftk  MoraU  Law  Command.  7«Lib  z,. 
 
 Theft  coloured  under 
 pretence  or  chine/. 
 
 Thefr.  coloured  u  ider 
 pretence  of  merchjru 
 dlce. 
 
 A  C&nuutt  for  a  de- 
 ceiver. 
 
 Vnderpcctencc  of !  aw, 
 
 Theft  eoured  with 
 faire  pretences. 
 
 have  their  facrificesmore  ready  at  hand  \  but  Ctirift  cal- 1 
 led  this  theft,  Tee  have  made  my  houfe  a  den  oft  beeves, 
 
 Secondly,  this  fort  of  theft  is  coloured  under  pre- 
 tence of  charity ;  as  l<*dj*  thefc  was,  when  he  faw  Mary 
 powringaboxe  ofoyntment  upon  Chrifls  head,  hee 
 faid,  What  needed  this  wafie^  might  not  this  have  beene 
 fold  for  fomuh^  and  have  beene  given  to  the  poore  :  this  A* 
 [fake  ( faith  the  Evangelift)  Not  becaufe  hee  cared  for  the 
 poore9  but  becaufe  hee  w.ts  a  thief  and  had  the  bagge,  and 
 bare  what  wxsfut  therein^  aJMar.  12.5,5. 
 
 Thirdly,  this  theft  is  couloured  under  pretence  of 
 merchandize,  Hof.  12 .7.  Hee  is  a  merchant^  and  the  bal- 
 lanee  of  deceit  is  i»- his  hand,  ill  the  Hebrew  it  is,  Hee  is  a 
 Cananite,  and  the  ballxnce  of  deceit  is  in  his  ha  id.  He  de- 
 ceiveth  the  buyer  not  openly,  but  under  the  pretence 
 of  equity,  and  he  is  called  a  Canaanite,  becaufe  the  Cava* 
 nites  were  given  much  to  deceive  in  buying  and  felling• 
 SoEzek.i-j.^.  Hecropt  off the  top  of  his  young  twigs,  and 
 carried tt[_E I  eretz»  cenagnan']  to  the  LandofCanaan,  that 
 is,  he  carried  Zedekias  to  Babylon^  to  the  land  of  t  raff  ι  que, 
 or  to  the  land  which  ufed  deceit  in  their  traffique. 
 
 Fourthly,  this  fort  of  theft  is  coloured  under  pre- 
 tence of  law  y  fuch  wis  the  colore  i  thefc  of  Ziehen* 
 the  Publican,  Luc.  19.9*  When  hee  had  taken  mens 
 goods  per  wMpwnxv,  by  forged  cavilhtions ;  if  any  mm 
 hadfpoken  any  thing againft  him,  heaccufedthem  as 
 wrongersof  the  law,  andthtf  hee  did  nothing  to  them 
 contrary  to  the  law. 
 
 Fiftly,  when  men  colour  their  thefc  under  faire  pre- 1 
 tences,  fuch  were  thefe  whotookeout  the  feeling  out  j 
 of  the  houfe  of  God,  and  feeled  their  owne  hsufes  with  \ 
 it^Ier.  2  2. 1 4-  and  that  it  might  not  appeare  to  be  the  1 
 feeling  of  the  houfe  of  God,  they  painted  it  over  with  I 
 Virraillionsyeeihouldhave  feenetherea  faire  and  neat  I 
 
 houfe 
 
 ., 
 
Of  coyeredjbefi* 
 
 £03 
 
 houfe,  bnt  the  wood  was  ftolicn  out  of  the  houfc  of( 
 God,  and  handlomely  painted  over,  that  no  man  might  ; 
 know  it. 
 
 Sixtly,  theft  is  coloured,  when  mensfenfes  are  de- 
 luded  by  ileight,  and  when  coggers  with  the  dice  win 
 mens  money  from  them,  and  the  Apoftle  alludeth  to 
 this,  Efhcf./±.  14.  Be  not  tarried  about  mth  every  wind 
 of doffrinc  by  the  freight  of  men  ^  \t  *5  ^«ato*  etv&famiv, 
 that  is,  with  fuch  Heights  as  they  ufe  at  dice,  and  this  is 
 called  stcUianatus^  cozenage  5  ίο  when  the  fimpler  arc 
 overreached  by  the  more  crafty,  this  is  called  mv*tfx> 
 and  he  who  is  eaiily  deceived  this  way  is  called  Pot key 
 and  therefore  it  is  good  to  have  the  crate  of  the  Serpent  ! 
 with  the  fimplirity  of  the  Dove. 
 
 .In all  fort  of  bargaining,  the  will  ihouldhavcthe  full 
 confent  ^  now  when  the  underftanding  is  blinded  which 
 determineth  the  will,  then  the  will  cannot  give  the 
 cleare  and  exprcflfe  confent :  as  in  violent  and  open 
 theft,  the  flronger  overmatcheth  the  weaker  j  So  in  co- 
 vered theft,  the  crafty  ovcrreacheth  the  fimpler. 
 
 Obferve  how  God  hath  alwayes  met  this  coloured 
 theft  j  Iacob  by  coloured  theft  tooke  the  birth  right  from 
 Efw^  but  fee  how  Lab  an  payed  him  home  againe,giving 
 him  Leah,  in  flead  oi Rachel.  So  the  Gibeonites  by  craft 
 deceived  Icfiiua^but  David  and  Salomon  made  their  po- 
 fterity  fervants  and  drudges  inthehoufecf  God.  Sole- 
 hoychim  brought  his  kingdome  to  rune,  quia  commtf- 
 cuitfccumiHaccdro-,  becaufe  he  medled  with  the  cedars 
 of  the  houfe  of  God,to  fcele  his  owne  houfe  with  them, 
 Icr.  22.  15.  And  thus  the  Lord,  Pfal.  18.  z6.flcvpctb 
 himfelfe  ftoward  with  the  froward,  and  crafty  with  the 
 era/tie:  but  2 Sam.  22.  27.  the  letters  are  tranfpofed 
 when  the  fame  matter  is  handled,  to  note  fome  An- 
 gular thing  in  this  ,  how  the  Lord  changeth  himfelfe 
 .tothefe  fubtill  and  crafty  deceivers,  ana  taketh  them 
 
 in 
 
 1  licit  coloured  by  dc« 
 Lu4fe)£cbckjilci| 
 
 A/lufior$9 
 
 %υβύ&  Lufm  ak*,  ipfi 
 at,tin  iuumut  ana  jut 
 
 ΓΊΠ9  Simp  ex. 
 
 In  bargaining  the  will  J 
 mult  hayc  cte  content. 
 
 God  hath  pmiibed  co- 
 loured ihcjw 
 
 2  Sam.  12.2^.  cfl 
 
 Ύ       *      • 
 
 turn  peTverfopervtT' 
 ίξτύ,βζ,  trahfgtU 
 turn  Cratvfifot. 
 
2,04 
 
 Jn Expofitionefthe  Morall  Law  c^mmandy.Lib, 
 
 Conclufion* 
 
 UNIX  $**«*. 
 
 Simile. 
 
 τ  ~ 
 
 in  their  ownc  craft  $  the  greateft  vi&ory,  that  is,  to 
 kill  a  man  with  his  ownc  fword.  David  iaid  ofGoliahs 
 fword,  2"^r*  is  no  fword  like  to  that^  1  Sam.ii.y. 
 
 Theconclufion  of  this  is:  The  Lord  who  abhorreth 
 by pocrifie  in  our  Religion,  lying  in  our  fpeech,  and  that 
 a  man  fhould  not  wearea  womans  apparrell  $  fo  doth 
 helikewifeabhorre  and  deteft  covered  theft. 
 
 CHAP,  V. 
 
 Of  Ffury.  J 
 
 commandement.  VUL 
 
 Vfal.  1J.5.  Hee  that  putteth  not  out  his  monj  to  ufury, 
 (h  all  never  be  moved. 
 
 X  7Sury  is  a  coloured  fort  oftheft^and  it  is  exprefled  by 
 V  diverfe  namesbin  the  Scriptures.  Firft,  it  is  called 
 [Nejhek~]  biting,  and  by  allufion  and  change  of  letters,  it 
 may  be  called  [Nahhajh^z  Serpent:  ¥ov  as  chryfofome 
 marketh  well  upon  the  fift  otCMatthew^  the  money  of 
 the  uf urer  is  the  biting  of  the  Serpent  Affis  *  for  he  that  j 
 is  Hung  with  this  Serpent,  feeleth  no  paincfor  the  pre-! 
 fent,  but  a  certaine  tickling  and  delight;  then  he  falleth 
 in  a'fleepe,  and  in  the  meane  time,  the  venome  of  the 
 Serpent  fpreadethit  felfe  through  his  body,  commeth 
 to  his  heart,  and  fokillethhim.  bo  hee  who  borroweth 
 money  from  the  ufurer,  thinketh  it  fweer,  but  it  confu- 
 meth  the  whole  fubftance,  and  bringeth  a  man  to  pover- 
 tie,  it  is  called  alfo  {Tarbith~]ma  [_Marbith~]  multiplica- 
 tion, becaufe  it  multiplieth,  and  the  Chaldee  calleth  it 
 {Hhahbulah^erditio^  deftruftion,  becaufe  it  deftroyeth 
 a  mans  fubftance,and  the  Greekes  call  it  τίκχα ή*-™  fario, 
 ler.  5.27.  *As  a  cage  is  full  of  birds  ^  fo  are  their  houfes  full 
 
OfFfury. 
 
 ofdccatybcrcfore  they  are  waxen  r/V^.Markc  the  compan- 
 ion^ the  fouler  fetteth  a  trap  to  catch  the  birds,  ( which 
 is  called  dccipula  k  decipiendo,  to  deceive)  he  fcattereth  a 
 little  corne  to  enfnare  the  birds,  and  then  catcheth  them 
 in  a  trap :  So  the  houfe  of  the  ufurer  draweth  the  poore 
 man  as  to  a  fnare,he  feeth  fome  hope  of  game  at  the  firft, 
 like  a  little  handfull  of  corne  fcattered  before  the  birds  j 
 but  in  the  end  it  provethbutafnare  to  him. 
 
 Now  that  we  may  finde  out  what  ufury  is,  wee  mud 
 do  as  they  who  carve  out  Images,  they  cut  off  this  and 
 this  to  make  it  that;  fo  muftwe  proceed  in  finding  out 
 what  ufury  is,  it  is  not  this  nor  that,  but  it  is  this,  and  then 
 we  come  to  the  definition  of  it.    . 
 
 Firft,  we  cannot  findeit  out  bytheperfonstowhom 
 weareforbiddentolendonufury,  as  thou  (halt  not  lend 
 on  ufurie  to  the  poore  of  my  people,  or,  thou  (halt  not 
 lend  upon  ufury  to  thy  brother  a  lew. 
 
 Secondly,  wee  cannot  finde  it  out  by  things  lent,  as 
 thou  fhalt  not  lend  upon  ufury,  money,  corne  or  wine, 
 Bent  λ  3.  ip.  for  there  is  ufury  alfo  in  other  bargains. 
 
 Thirdly,  neither  can  it  be  found  out  well  by  there- 
 ftraint  of  the  law,  as  that  is  ufury  which  is  forbidden  by 
 the  law;  wherefore  to  come  by  the  nature  of  it,  is  to  de- 
 fine it,  and  fo  we  ihall  know  what  it  is. 
 
 It  may  be  faid  x  that  the  morall  law  bindeth  all  equally 
 alike  $  but  this  law  againft  ufury  bindeth  not  all  equally 
 alike,  Dental.  19,  20.  Thou  β) alt  not  lend  upon  ufury  to 
 thy  brother^  unto  λ  ft  an  get  thou  may  ft  lend  ^  therefore  it 
 may  feeme  not  to  be  a  morall  law. 
 
 By  ftranger  here  is  meant  onely  the  Canaanitc^  thou 
 may  ft  lend  ufury  to  that  ftranger;  that  is,  to  the  Canaa- 
 nite  whom  thouiart  to  deftroy ^Lanochrt fro  leanochrc  ] 
 Contra  quern  \m  belli  eft^  contra  eum\u$  ufurs^  itislawfull 
 to  take  ufury  of  him,  againft.  whom  it  is  lawfull  to 
 make  warre;  and  that  it  is  not  meant  of  every  ftranger  it 
 
 is 
 
 ■°5 
 
 Vfury  cannot  be  found 
 oat  by  the  perrons  who  { 
 borrow,  nor  by  things 
 lent,  nor  by  the  law. 
 
 Ob\ctl•. 
 
 >"Oirn  extranet)  ijl % 
 
 <>    a     -     s 
 
 ideft^ctiquis  Ιβύ  Ce- 
 hinanAWum• 
 
%  ο  6        Jn  Exposition  of  the  Morall  L  ale.  Comma.  8  #       Lib•  * , 
 
 with  the  Chriftians 
 condemned 
 
 Ob. 
 
 Anpp. 
 The  p$ore  are  called 
 Gcds  people  in  afpe- 
 ciall  manner* 
 
 is  cleare,  Pfal.  1 5.5.  He  thatputteth  not  out  his  money  to 
 The  lews  hard  dealing1  ufury  ^xhk  beft  interpreters  of  the  lews  &ddc,etiam  Gent  Hi. 
 Wherefore  the  praftife  of  thelewesat  thisday,  who 
 take  ufury  of  us  Chriftians  counting  us  ftrangers,  is  con- 
 demned by  their  fathers  who  lived  long  fince  *    the 
 lewes  call  us  Chriftians,  Edomites :  Bfau  was  Jacobs  bro- 
 ther, and  if  wee  be  Edomites^  then  they  ihould  take  no 
 i  «fury  of  us,  becaufe  we  are  their  brethren.   - 
 
 If  thou  lend  money  to  any  of my  people^  that  is  poore  by 
 thee  jhoufh  alt  not  be  to  him  a*  an  ufurer,Exod.  22.25  «here 
 it  may  feeme  that  they  might  lend  unto  the  rich  upon 
 ufury,  but  not  to  the  poore. 
 
 The  meaning  of  the  place  is,  Tho$tfhalt  not  lend  upon 
 ufury  to  my  people,  but  efpecially  to  the  poore  of  my  peo- 
 ple, for  God  calleth  the  poore  his  people  after  a  fpeciall 
 manner,  Pfal.  14.  4.  They  eat e  up  my  people  as  they  eate 
 bread^  that  is,  the  poore,  they  are  his  people,  both  be- 
 caufe they  are  within  the  covenant,  as  alfo  in  refpeft  of 
 their  eftate  and  condition,  becaufe  they  are  poore,  the 
 Lord  taketh  the  prote&ion  of  them. 
 
 Secondly  ^Thou  Jh  alt  not  lend  to  the  poore  of  my  people 
 upon  ufury ,  therefore  yee  may  lend  to  the  rich,  this  will* 
 not  follow.  Tefballnot  curfe  the  deafe^  nor  put  a  fumbling 
 bloekeJ>ef ore  the  blinds  Levit. 10.  ι  q.  therefore  yee  may 
 curfe  him  who  heareth,  or  yee  may  put  a  (tumbling 
 !  blocke  before  the  feeing,  this  will  not  follow. 
 
 Againe,  wee  cannot  finde  out  this  ufury  by  things  lent 
 upon  ufury,  as  money ,vi£tuals,&c. D eut.  23.19. 
 
 Firft,  they  fay,  pecunia  nonefl  lucrativa,  money  of  it 
 fclfe  cannot  make  gaine,  therefore  no  gaine  ihould  be 
 taken  for  it. 
 
 Although  money  be  not  fertile  in  it  felfe,  yet  by  ufe 
 and  interchange  it  may  be  made  fertile,  Mat.  zi.io.ee* 
 hold I have  gained 'five  talents  w^;and  therefore  money  is 
 ca  led  ηγίζψίη  vet  htfy>:^  which  is  put  out  to  ufe  j  but 
 
 when 
 
 Objett. 
 
ofr/uv. 
 
 z07 
 
 when  it  is  hid  in  the  ground  and  put  to  no  ufe ;  then  it  is 
 pcuma^o,  &  otiofa^  money  that  maketh  no  gaine. 
 
 Some  fay  that  husbandry  hfecundum  naturam,  accor- 
 ding to  nature ;  merchandife  is  prttcmaturam,  beiides 
 nature,  but  ufury  is  covtra  naturam,  againft  nature. 
 
 Biting  ufury  is  contra  naturam^  but  all  fort  of  gaine  got- 
 ten by  induftrie  and  travell,is  not  contra  naturam^g^mik 
 nature. 
 
 No  gaine  fliould  be  taken  for  that  which  periiheth  in 
 the  ufe,  as  money,  corne,  wine,&c. 
 
 Money,corne,  and  wine,  periih  intheufe,  butthis  is 
 not  through  the  default  of  the  lender,  but  the  defeft  is 
 in  the  thing  which  is  lent,  which  cannot  be  ufed  unleffe 
 it  periili  ;  Ν  on  νϊ  contrail•  at  pcrit^fed 'rati one  retina  it  pe- 
 riiheth in  the  ufe  altogether  to  the  lender :  therefore  the 
 borrower  is  bound  to  the  lender  to  make  it  good. 
 NAs  this  were  great  wrong  to  feeke  fruit  of  that  bread, 
 or  that  wine  whichamanconfumeth  in  the  ufe,  foit  is 
 great  injuftice  to  feeke  profit  for  that  money  which  pe- 
 riiheth in  the  ufe. 
 
 Butthis  cleareth  not  the  doubt,forthey  feek  no  profir, 
 probocindividno  qnodperit^  but  for  the  famcinkind» 
 
 Thirdly,  wee  cannot  find  it  out  by  the  limitation  of 
 municipicalilaweSjfor  they  vary  very  much,  and  they 
 rather  reftraine  the  abufe  of  it,  than  they  allow  it  5  they 
 tollerateitfor  theneceflity  of  the  people,  but  they  re- 
 ftraine it,  left  they  ihould  too  farrc  exceede  in  taking  u- 
 fury,  and  this  law  cannot  be  a  fit  rule  to  permit  alike  to 
 be  taken  in  every  place;  for  as  a  Phyiitian  cannot  let 
 bloud  of  all  his  patients  alike,  but  taketh  of  fome  more, 
 and  fome  lefle^  So  Princes  deale  with  their  fubje&s, 
 according  to  their  riches  or  poverty.  . 
 r  They  who  limitate  it  to  the  fumme;  firft,  they  con- 
 «emne  fimply  decimam  ufuram,  which  in  the  fpace  of  an 
 hundred  moneths  equalleth  the  fumme,  that  is  ten  of 
 
 the! 
 
 OtjeEl•, 
 
 jinfrv. 
 
 O&jcft. 
 
 Anfw> 
 
 O'fjeit, 
 
 Anfw, 
 
 Vfu  y  cannot  6e  found 
 opcby'thcicftridJon 
 
 of  mur.icipci.il ( Iawa. 
 
 S'tmife. 
 
ζο8         An  Expofition  of  the  Morall  LaTP.Comma.  8*       Lib.2, 
 
 Whatttfury  condemn 
 ncd. 
 
 Atiufion. 
 
 WhatuSirytbeRos 
 
 roa^s  allowed. 
 
 the  hundredth  was  the  ufury  ofthe  Iewes.  Secondly, 
 they  condemned  ufuras  ufurarnm-ufaxy  of  ufury  ;It  is  ob- 
 ferved  that  the  beafts  which  are  moil  imperfc&,/^r/i- 
 •tant^  and  they  will  be  breeding  young  ones,  they  will 
 have  young  ones  in  their  belly5and  they  will  have  young 
 ones  fucking  them  all  at  once-  So  thefe  ufurers  multiply 
 gaine  upon  gune,znd  fuperfetant,  which  is  a  raoft  unper- : 
 fed  kind  of  birth.  So  they  condemne  monethly  ufury, 
 //^alludethto  this,  ^  moneth  flail  devoure  them  with 
 their  portion,  cap.  5.  7.  Arifiophanes  reporteth  how  the 
 people  οι  Greece  were  much  troubled  with  this  monethly 
 ufury  ,and  they  defired  that  the  witch  Medea  might  caufe 
 the  moone  to  (land  ftill  with  her  inchantments,  that  fo 
 ihe  might  not  come  fo  often  about  in  her  revolutions^ 
 and  they  be  forcedto  pay  their  monethly  ufury. 
 
 The  Romanes  allowed  unciariumf&nfM•,  or  cent  eft  mam 
 ufuram,  twelve  in  the  hundred,  and  this  was  called  h*~ 
 r  edit  as  ex  ajfe,  vel  centefima,  becaufe  their  Libra  was 
 divided  in  twelve  parts,  they  might  not  take  then  Sex- 
 tans,  two  ofthe  whole  fumme;  or  Triens,  three  ofthe 
 whole  fumme  ;  or  quadrans,  foure  ofthe  whole  fumme  5 
 ox  quincunx^  five  ofthe  whole,  as  lofeph  did,  G  ex.41 .34. 
 oxfemis,  the  halfe  ofthe  whole,  oxfeptunx,  thefeaventh 
 part  ofthe  wholes  or  bes,the  eighth  part  of  the  whole  5 
 or  dodrans,  the  ninth  part  of  the  whole,  dempto  trientc; 
 or  dextans  dempto  ft 'xi 'ante ,taking  away  two  from  twelve, 
 or  deunx^dempta  uncia.to  take  all  except  one  part. 
 
 The  law  of  the  twelve  tables  forbad  all  ufury  except 
 unciariumf&nus,  one  of  twelves  and  according  to  our 
 reckoning  is  8.  and•*.  Then  rogatione  tribunitia  ad  fc- 
 miuncialem  redatfa  efl,  it  was  reftrained  to  the  fixt  part 
 ofthe  whole;  and  according  to  the  Engliihto  foure  of 
 the  hundred  andTT-.  and  at  laft,  they  forbad  it  alto- 
 gether &  pofueruntfrrcm  condemnar't  daplo ,duplofenera~ 
 !  tor  em  quadruple  •   they  ordained  that  a  thiefe  fhouldi 
 
 pay 
 
Of  Vfury. 
 
 209      I 
 
 gcnicr. 
 
 One  thing  is  atcribu 
 red  chtec  waKS» 
 
 pay  two  fold ,  but  an  ufurcr  iTiould  pay  fourcfold*  r  ν 
 
 borne  Emperors  have  abolillicd  ufury  altogether,  and    Some  Emperor*  h.we 
 fome  have  permitted  it  j  Leo  the  Emperor  difcharged  it   t°^driury  alto" 
 altogether,  but  <^ina(tafms  was  glad  ro  permit  it  againe, 
 attheearneft  futeofthc  people  of  Constantinople. 
 
 We  have  not  found  out  as  yet  what  this  ufuryisi  ufu- 
 ry  is  a  lending  for  gaine,  onely  vi  mutui,  this  fort  oflen- 
 ding  is  not  lending  a•-  all;  tor  lending  muftbe  freefora 
 time,  as  a  gift  isfimplyfrcc:  to  lend,  and  not  freely  to 
 lend,  is  not  to  lend-  A  thing  is  attributed  three  manner 
 ofwaies,  asthey  £1•  inthefchooles  j  univoce^analogice, 
 anci  aquivfice  5  either  properly,  by  way  of  analogic,  or 
 improperly,  Bfctaiplc^  this  word  God  is  attributed  to 
 God  properly  j  to  the  Magiftrate,  by  way  of  am  logic. 
 PfaL  82.  6.  1  [aid ye  were  Gods,  and  to  the  devill  impro- 
 perly. 1  Cor.  4.  4.  In  whom  the  God  of  this  world  hath 
 blinded  the  mindes  of  them. 
 
 Example  2.  this  word  Satan  is  properly  attributed  to 
 the  devill,  and  by  way  ofanalogie  to  Iudas,  I  oh.  6. 70. 
 and  to  Peter  improperly.  Marke  8.  33.  Get  thee  behtnd 
 me  Satan. 
 
 Example  3.  This  word  father  is  fpoken  properly  of 
 the  naturall  father,  who  begetteth  his  child  3  byway  of 
 analogie  it  is  given  to  Preachers.  1.  Cor.  4.  15.  and  im- 
 properly it  is  given  to  Idols:  ler.  2.  27.  2  hey  fay  to  the 
 floe  ke  thou  art  my  father. So  this  word  tolend^is  taken  pro 
 perly,when  a  man  lendeth freely  looking  for  no  gaine.  Luc, 
 6.  35.  So  thoujhalt  ler.d  unto  many  nations  and  thou  fli alt 
 not  borrow.  Deut.  2  8. 12.  Secondly,  by  way  οϊ Analogie, 
 as  when  we  fay,Lend  me  your  helping  hand ,  and  third- 
 ly, tquivocc  or  improperly,  to  lend  for  gaine. 
 
 Againe,  to  lend  for  gaine  is  to  fell  their  charity ,  Gra- 
 tis AcctpifliS)  gratis  date^Mat.io.  8.  that  which  men  free- 
 ly receive  they  ihould  freely  give  s  as  when  Gehazi  fold 
 that  gift  which  was  given  freely. 
 
 Qcjqq Vfury 
 
 A  liquid  CVHvOCe 
 atribui-^  Equivote. 
 Analogic^ 
 
 tur. 
 
2lO 
 
 An  Εχρψύοη  of  the  Morall  Law-Comma  8.     Lib. 
 
 Vfuiy  whit  ? 
 
 1   ! 
 
 ΛΓβ^  eft  mum  &  tu- 
 rn eft  tunm. 
 
 menmcft  msum  &  tuum 
 
 3       ' 
 
 weiiw  p/?  ifltfw  c^  tea**' 
 .         4*5       , 
 
 ejt  tuum. 
 
 Αφ, 
 
 Vfury.is,to  make  fimply a  bargaine  or  contrail  of  gaine,. 
 whether  the  borrower  have  made  gaine  of  it  or  not  $  this 
 is exa&ing ufury ;  fee  PfaL  ιορ.  1 1.  Nthem. y.  7.  Deut. 
 
 Tomakeacontraft  this  way,  Twill  have  gaine  fimply 
 
 for  my  lofle,  that  is  not  a  law  full  bargaine,  and  that  is  u- 
 
 fury :  but  if  it  bee  made  this  wayes,  I  will  have  gaine  if 
 
 you  makeany  gaine,  this  is  no  ufury,  for  this  is  lawfully 
 
 fecietate  contractu*  yin  focietie  of  contract  5  foifye  lofe 
 
 I  will  lofe,  this  is  no  ufury ;  butfimply  to  make  thee  on- 
 
 traft  thus,  I  will  have  gaine  whether  yee  have  loiTe  or 
 
 gaine,  this  is  biting  ufury,  2.  Or.;  8.  13.  /  meane  not  that 
 
 other  mm  be  etfed  and  ye  be  burdemdybut  that  there  be  an  e- 
 
 quality :  and  the  lewes  marke  that  there  bee  foure  forts 
 
 of. men  ;  the  firft  are  they  who  fay,  thine  is  thine  and 
 
 mine. is  mine;  fuch  are  they  who  liveonelyby  them 
 
 felves,  having  no  fociety  with  others,  t 
 The  fecond  are  they,  who  fay,  mine  is  mine,and  thine 
 
 is  mine  ^  thofe  are  robbers  and  oppreifon, 
 
 The  third  iort  bee  they  who  fay,  mine  is  thine,  and 
 
 thine  is  mine,  as  thofe  who  lend  and  borrow  for  gaine. 
 
 The fourthfort  are  thofe ^  who£)j%:  mineis  thine,  and 
 -  thine  is  thine .5  and  fuch  are  ttuc  Ifraclitesr  who  lend  to 
 I  their  brother  Looking  fir.  nothing •■agaiMyLttc.  6.3  5. 
 !  Exod.  21.  19*  lfh.ee  rift  againejndjvalkeupon -hisfiaffe^ 
 \  then  fhall  he  that  fmote  him  bee  quit,  $nely  heefiallyayfor 
 \  his  time  •0  thatis,»the  loiTe  of  his  time*,  becaufe  hee  might 
 [  have  gained  fo  much  in  this  time*  Why  then  may  not  a 
 
 man  take  gaine  for  laying  out  of  his  money. 
 The  fault  was  in  the  ftriker,  therefore  he  was  to  pay  fo 
 
 much  to  him  whom  he  hurt,  but  if  there  be  no  fault  in  the 
 
 borrower,  andhehavedone  his  endeavour,  if  therebee 
 
 no  gaine,  the  lender  ought  to  feeke  none  from  him,  but  if 
 
 through  his  default  there  bee  loffe,  then  he  is  bound  to 
 
 pay  to  the  lender* 
 
 Gregory 
 
OfFfury. 
 
 Ill 
 
 Gregory  Ν  ijfe»  [peaking  agun&  the  usurers,  faith,  f\i 
 furArins  ncfcit  laborer»  Agrorum  colendorum^  mercaturam 
 nonexercet^  fed  uno  loco  confide»  s  immancs  domi  fu&  feras 
 mtrtt  *yvult  omnia  fibi  inarata,  &  fine  fat  ugig»iy  cujus  a- 
 rAtrum  cfl  calamus, Age  r  chart  a^  feme»  atrame»tum^pluviA^ 
 tempm  quod  Hit  peewit  fruffum  auget  occult  is  increment 
 tis\  falx  eft  ilia  ret  repetitio,  &  Area  ejl  domus^  in  qni  mi  fe- 
 mur» fortun  as  ventilate  that  is,  the  ufurer  hath  no  skill  to  j 
 labour  the  ground,he  knoweth  not  how  to  play  the  mer- 
 chant, but  fitting  ftill  in  one  place,  hee  nouriiheth  a  corn* 
 paayofwildbeafts  in  his  houfe,  he  will  have  all  things 
 to  grow,  and  to  bring  forth  without  plowing  or  fowing,  j 
 his  plough  is  his  pen,  his  inke  is  his  fee  de3  the  paper  is  his 
 field,and  time  is  the  latter  rainc  which  maketh  his  cornes 
 togrow,  and  the  fickle  is  the  exaftion  of  his  ufury,  and 
 his  houfe  is  the  barne  in  which  hee  winnowth  the  poorc 
 'mans  goods. 
 
 The  ^Ammonites  and  CMoabites  might  not  enterinto 
 ?the  congregation  of  the  Lord,  even  to  their  tenth  gene- 
 ration, becauie  they  met  not  the  people  of  God  with 
 bread  and*  water,  in  the  way  when  they  came  out  of  £- 
 gjptyDeut.  23.4.  how fhallthefemiferablc wretches 
 theufurers  enter  into  the  Lords  Tabernacle,  who  not 
 onely  withhold  bread  and  water  from  the  poore,  the 
 Lords  people,  butalfadoe  take  from  them  that  which 
 ihould  fuftaine  their  life. 
 
 Thefe  biting  ufurers  were  fo  abhorred  in  the  primi- 
 tive Church,  that  as  they  condemned  the  ufurer  him - 
 'felfe;  fo  they  made  the  Scribes  who  wrote  the  bonds,  J 
 and  alfo  the  witneifes ,  uncapable  of  any  benefit ;  and 
 that  no  teftament  or  latter  will,  written  by  fuch  ihould  j 
 be  valide.  The  houfe  of  the  ufurer  was  rilled  D  omits  Sa-  j 
 tan*  ^  the  houfe  of  thedivel^  and  they  ordained  that 
 no  man  ihould  eate  or  drinke  with  fuch  ufurers,  nori 
 fetch  fire  from  them,  and  after  that  they  were  dead,| 
 
 Qgqq  2  that' 
 
 Grc^oriarws  Niffsn. 
 
 The  husbandry  of  ihc 
 ufurer* 
 
 '  Vfurer  s  are  more 
 I  injurious  to  the  poore 
 j'  the  α  the  ammonites 
 ;  were  to  the  //raelitet. 
 
ZlZ 
 
 Conclusion.  j 
 
 Conclujton,  il 
 
 An  Expofition  of  the  Morall  Law .  Qomma  8 .     Lib. 
 
 i. 
 
 that  they  fhould  not  be  buried  in  Chriftian  buriall. 
 
 Theconclufion  of  this  is,  Ez,ek.  18.  i3.thisfinne  is 
 matched  with  theft:  and  Verfeio.  with  adultery,  and 
 Verf.  ι  j. with  violence,  it  is  the  daughter  of  oppreifion, 
 and  fifterto  Idolatry,  and  heethat  doth  thefe  things  (hall 
 not  dwell  in  Gods  holy  A/7/,P/;i;.Albeitthofe  worldlings 
 thinke  themfelves  more  honeft  then  thee ves and  adulte- 
 rers, yet  the  Lord  maketh  their  cafe  all  alike. 
 
 Secondly,  although  the  ufurer  by  his  ufury  get  wealth, 
 yet  it  ihall  not  continue  with  him,  hee  that  by  ufury  and 
 un)  ufl  gaine  encreafeth  his  f ub fiance  ^  hee  β  all  gather  it  for 
 !  him  that willpttiethe  poorey  prov.  28.8.  and  lob  faith, 
 that  though  he  ("that  is,  the  oppreffor  or  ufurer)  heape 
 up  filver  as  the  duft,  and  prepare  raiment  as  the  clay  5  he 
 may  prepare  it,  but  the  juft  ihall  put  it  on,  and  the  inno- 
 cent fhall  divide  the  filver. 
 
 And  they  applyed  that  place,  Vrov.  15.27.  Heethat 
 hateth gifts fialllive :  that  is,  hee  that  taketh  not  ufury 
 for  his  money,  for  totakegifts  is  to  take  ufury*  pfalme 
 15.  5.  He  that  putteth  not  out his  money  to  ufury ^  nor  taketh 
 reward upon  the  innocent  ?■  in  the  Hebrew  it  is,  thattaketh 
 not  gifts  for  his  money  :  but  hee  that  is  greedy  of  gaine 
 troubleth  his  orvnc  houfe  5  that  is-,  brings  both  his  houfe 
 and  pofterity  to  ruine,  for  ufury  is  like  a  canker  or  moth 
 thatconfumeth  all  that  a  man  can  gaine. 
 
 CHAP 
 
OfSacriledgf. 
 
 21 
 
 CHAP.  VI. 
 
 Of Sacrlltdge. 
 
 Commandment.  VI. 
 
 •r»Acrikdge  is  coloured  theft  for  the  moft  part,  under 
 i3fome  pretence  of  law. 
 
 Jt  is  defined  thus;  Sacriledgc  is  an  inverting  and  tur- 
 ning of  thofe  things  to  other  ufes,  which  were  dedicated 
 to  Godandhisfervice^  as  when  they  bought  and  fold 
 in  the  Temple,  they  made  k  a  den  of  thee  ves:  fuchwas 
 the  facriledge  of  i^namaSy  quando  intervcrtit  al>qvidy 
 when  hec  changed  fomething  which  was  dedicated  to 
 a  holy  uie,  to  his  owne  private  ufe,  <^Acl.  \ .  2• 
 
 The  Prophet  C^ialathi  fpeakcth  much  againft  this 
 finne  of  facriledge.  Will  a  man  rob  Cod*  yet  ye  have  rob. 
 ed-nee^MMc.  3.  8.  the  very  terme  feemed  fo  odious 
 to  the  ewes,  that  they  ftraight  way  denied,  and  they 
 tell  the  Prophet,  that  they  had  committed  no  fuch 
 finne,    Wherein  have  wee  robbed  thee*  the  Prophet 
 anfwered  them ,  In  tithes  and  offerings  ,    as  if  hee 
 ihould  fay,   Doth  it  not  content  you,   to  withhold 
 from  man  his  right  j  butyee  will  rob  Godalfo?  what 
 a  finne  it  is  for  children  to  rob  their  parents  i  God  is 
 your  father,  and  the  Church  is  your  mother,  will  yee 
 bee  fo  unnaturall  children  asto  rob  them,  God  hateth 
 wrongs  againft  whomfoever  they  be  committed.  Salo- 
 1  mon  faith,  The  righteous  man  regardeth  the  life  of  his 
 1  beafl^  Ρ  rover.  12.  10.  How  great  a  wrong  is  it  then 
 to  offer  wrong  to  a  man,  who  is  like  to  our  felves  f 
 And  if  the  Lord  commanded  us  to  helpc  our  enemies 
 beaft  ,  much  more  to  helpe  our  brother.  1.  cor.  6.  6. 
 f^4  brother  %§eth  to  law  with  bi other ,  if  no  injury  may 
 bee  offered  to  a  brother,  muchkfTeto  afup-riour,  and 
 that  to  a  high  fuperiour  :     When  Shimai  railed  a- 
 gainft  David  y  what  faid  x^ibifhai :    What  hath  th  s 
 
 Qagq  3 
 
 dead 
 
 Saccilcdgc  whatf 
 
 What  ft  is  ta  rob  Cod 
 
 • 
 
 Greicinjury  to  rob 
 Go4. 
 
 V^: 
 
^I4 
 
 An  Exptftion  of  the  Morall  Law.Qomma  8.     Lib. 
 
 1• 
 
 The  finne  of  facriledee. 
 ex  agg  crated* 
 
 & 
 
 itejf. 
 
 Anfw. 
 Why  the  Lord  requi- 
 red the  tithofihem 
 wrio  dwelt  in  Csmaan. 
 
 dead  dogger atle  again β  the  King  ?  letmeegoe  I  fray  thee  ^ 
 I  and  cut  of  his  neck^  2  Sam.  1 6.9.  The  injury  is  yet  aggra- 
 i  vated,  if  there  come  rcfycttm  beneficij^  in  refpeft  of  the 
 I  great  favour  and  kindnefle  ihowne  by^  him  to  thofe  who 
 !  offer  him  injury:  but  when contempt  is  joyned  withthd 
 •  injury,that  exaggerated  the  finne  moltof  all  .-when /<?- 
 I  feph  had  feafted  his  brethren,  Gen.$y.  and  then  to  fteale  ( 
 '  his  cup,  w hat  great  injury  is  this  <  How. can  wee  open  our 
 monthes  in  this  behalfe. 
 
 But  when  men  leave  off  to  finne  againft  men,  and  be- 
 gin to  wrong  God  himfelfe,to  finne  againft  the  heavens; 
 tliisisagreatfinne^/4)i.7.i3.  Is  it  a  fmallthwgthatyee 
 xviUweary  men^bntye  will weary  my  Goddfo  ?  he  is  not  our 
 infcriour,  he  is  not  our  equall,  but  he  is  our  fuperiourand 
 that inthehigheft  degree 5  what  great  finne  is  itthentp 
 rob  him  i  the  Saints  of  God  have  beene  of  another 
 minde,P/i/.ix(5.i2.  What  fhalll  render  to  God for  all  his 
 benefits^  and  not  onejy  the  Godly5  but  alfo  the.  hypo- 
 cmts.LMic.6.6. 
 
 Buthowcommethitthat  the  Lord  requireth  fuch  a 
 duty  of  man, 
 
 7  he  earth  U the  Lords  and  all  that  is  therein,  Ώ  cut  .10. 
 
 14.  ?falm.  24. 1.  And  God  the  father  gave  his  fonne 
 
 the  ends  of  it  for  a  foffefion,.  Pfal.  2 .  8.  God  the  fonne 
 
 againe  fubftituted  under  thelaw,  the  Priefts,the  Levites 
 
 and  the  poore  for  his  deputies,  and  hes  would  have  the 
 
 Iewes,   as  his  tenants  and   farmers,    to  pay  a  dutie 
 
 in  homage  to  him.     When  God  gave  the  earth  to 
 
 K.Alraham  and  tohis  feede,  he  received  a  tithe  of  him 
 
 in  fgnum  uriiverfdis  dommi]^  in  token  ofh is-  abfolute 
 
 dominion.   Pharaoh^when-  hee  had  gotten  the  whole 
 
 land  of  Egypt  in  his  hand,  lofeph  tooke  a  fifth  part  of  the 
 
 increafeforhim:G^.4i.34.  but  God  dealt  more  li• 
 
 berally  with  the  Iewes,  hee  fought  but  the  tenth  par 
 
 from  them,  although  all  was  his  owne.  So  Godnov 
 
 unde 
 
Of  tfacriledge. 
 
 215 
 
 under  the  Gofpell  will  have  men  to  honour  him  with 
 their  fubftance,  and  to  give  pi  their  riches  /or  the  main- 
 tenance  of  his  worihip. 
 
 V\  hat  was  the  difference  betwixt  things  dedicated, 
 and  fanoHfied  under  the  law  ,  and  things  which  now  arc 
 bellowed  upon  holy  ufes  under  the  Gofpell  i 
 
 For  the  better  underftandingof  this,  weemuftmarke 
 that  there  was  a  twofold  dedication  under  the  law  .• 
 Firft  when  they  dedicate  the  propertie  toGoi,  but  not 
 the  ufe,  as  their  new  houfes,Deut.  20.5.  So  Pfil.  30•  in 
 //^/^/rr;^;/^.«Theydidthisasindwellersin  Emmanuels 
 land,  and  it  was  a  curie  to  them  if  they  dwelt  not  in 
 their  newhoufes,  they  were  loci  utfic  tothem,  (as  the 
 Schoolemcn  fpeaVcJ  but  our  houfesare  loam /lone- 
 ly. When  wee  dwell  in  our  newhoufes,  wee  pray  to 
 God  that  he  would  bleife  us  in  them,  but  this  is  invo- 
 cativa  fanftificMio  onely,  and  not  cevftitutiva.  Wee 
 holdourhoufesof  him  who  is  Lord  ofthe  whole  earth; 
 but  wee  hold  them  not  of  him  in  type,  as  they  who 
 dwelt  in  Canaan^  it  is  not  a  curfenowif  a  man  build  a 
 new  houfe  and  dwell  not  in  it. 
 
 The  fecond  fort  of  dedication  was,  when  the  I  ewes 
 refigned  to  theLoid  both  the  property  and  the  ufe  of 
 thofe  things  which  they  confecrated  and  dedicated.   As 
 when  ArAtwAxhclebufite  dedicated  the  ground  forbuil. 
 ding  ofthe  Temple,whcn  i^rauna  did  feparatethat  part 
 of  the  ground  for  that  holy  ufe,  it  was  both  dedicated! 
 anddefigned.    Butamanunder  the  Gofpell;  whenhee 
 giveth  a  plot  of  ground  for  a  religious  ufe,  it  is  not  for  the  j 
 dedication  of  the  ground  that  the  Church  accepteth  ofj 
 it,  but  onely  becaufe  it  is  a  fit  pecce  of  ground  for  fuch  an  j 
 ufe,and  the  man  is  wil'  ing  to  give  it. 
 
 The  dedication  againe  under  the  law  was  fuch,  that 
 the  thing  dedicated  might  not  be  transferred  to  another 
 ufe  5  the  ground  upon  which  the  Temple  flood  was  fb 
 
 0*φ. 
 
 Aff. 
 
 Difference  betfi 
 things  dedicared  under 
 the  Law,ind  things 
 given  for  holy  ufej 
 rnder  thegoipel. 
 
 Invvcativa. 
 Ctofiiiutfad. 
 
 Qaqq-4 
 
 dedicated' 
 
 A  ?reat  difference  be- 
 twixc  the  dedication  of 
 cue  Templcf^and  the 
 Temple  of  Ierufalern 
 
 ■ 
 
%ι&  An  Expofition  of  the  Morall  Law.  Commas  •      Lib.  t 
 
 Ob}ettlm< 
 
 Anftrer. 
 
 Things  dedkir.ed  un- 
 der the  Law  differed 
 from  things  dedicated 
 under  the  Goipd. 
 
 £uefl. 
 
 Anfw. 
 
 Tnwhatrefpedficri- 
 
 led^e  is  greater  now 
 
 .  t'uji  under  the  La*. 
 
 dedicated  that  they  might  not  build  a  temple  in  another 
 place,  neither  £or  commodity  or  cafe  of  the  people,  as 
 lerokoam  did,  i.  King*  12.  26.  but  under  the  Oofpel, 
 where  a  place  is  defigned  for  the  worihip  of  God,it  may 
 bee  changed  to  a  more  commodious  place  j  it  is  not  the 
 dedication  then  that  maketh  it  a  permanent  place,  but  a 
 commodity  oaely. 
 
 But  it  may  be  laid,  that  things  dedicated  to  the  Tem- 
 ple under  the  law,  were  changed  to  a  civill  uie,  as  G 'oltths 
 Iword  was  given  to  David^nd  the  ihew  bread  to  relieve 
 his  neceffity. 
 
 The  ceremoniall  dedications  gave  plicetothc  (afety 
 of  the  life  of  man ,  but  things  defigned  now  under  the 
 C  ofpel  ί  yeeld  further,  even  to  the  eafe  and  commodity 
 of  man,  the  Temple  it  fclfe  might  not  be  changed  to  any 
 other  place,  neither  for  the  commodity,  nor  eafe  of  the 
 people,  becaufe  itwasthemainetype  and  wardrobe  of 
 all  the  ceremonies,  therefore  it  wasfacriledgetoturne 
 it  to  any  other  ufe. 
 
 It  was  unlawful!  to  change  things  dedicated  under  the 
 law  to  the  ftrvice  of  Cod,  to  any  other  ufe,  Prov.  20.25• 
 it  is  a  fnare  for  a  man  to  devoure  that  which  is  holy,  and 
 after  vowes  to  enquire.  ^Athdta  tookethe  polcmoney 
 that  was  appointed  for  thefervice  of  God,  and  did  dedi- 
 cate it  to  Β  aal. 
 
 Whether  was  it  a  greater  firinc  to  robbe  God  under 
 the  law,  or  to  rob  him  now  under  the  Goi pel  i 
 
 If  ye  will  refpeot  the  thing  coniecrate,it  was  a  greater 
 finne  to  rob  God  under  the  Law,  then  now ,  butifyec 
 will  refpeft  them  whocommit  the  finne,  it  is  a  greater 
 finne  oow,becaufe  men  nowr have  greater  knowledg  un- 
 der the  Gofpel,t hen  they  had  under  the  L  aw.  Example, 
 if  a  rich  man  fhould  fteale  but  one  flieepe  from  a  poorc 
 man,  it  were  a  greater  finne  in  refpeft  of  the  perfon,then 
 ifa  poore  man  ihould  fteale  ten  feeepe  from  a  rich  man  5 
 
 but 
 
OfSacriledge. 
 
 Z}7 
 
 but  comparing  one  fhcepe  and  ten  (heepe  together^  it  is  a 
 greater  finne  to  ftcale  ten  iheepe  then  one. 
 
 lhings  given  to  idolatrous  ufes  ihould  bee  turned  to 
 good  ufes :  Example, our  forefathers  beftowed  tithes  to 
 idolatrous  ufes  for  the  moil  part,  and  there  were  two 
 caufes  moved  them  to  doe  this,  the  impulfive  caufe,  and 
 ihcfnall  caufe  $  the  tmfrtlfive  caufe,  which  moved  them 
 in  time  of  ignorance  and  blindneife,  togivefomething 
 rothe  Church,  was  to  pray  for  the  dead,  and  other  fu- 
 perftitious  ufes ;  yet  the  finall  caufe  was  ftill  toferve 
 C  od,  as  may  bee  feene  in  their  evidences  and  donations, 
 which  ever  beare  this  claufe,  Deo  &  Ε ccie β a^bcfovc  they 
 ma^e  any  mention  of  Saint,  or  other  fupcrftitious  ufes. 
 The^tfrf/Zcaufeceafethnot,  neither  the  effeii,  although 
 the  impulfi ve  caufe  ceafe,  therefore  thofe  things  which 
 havebeene  Idolotrous  may  be  turned  to  holy  ufes. 
 
 The  temple  was  the  houfc  of  prayer,  not  onelybe- 
 caufe  they  prayed  inir,  but  alfo  becaufe  the  Lord  pro- 
 mifedtohearethem  for  the  Temple  fake,  theref  re-it 
 was  facriedge  in  them  to  make  this  houfe  a  den  of 
 theeves. 
 
 The  cone  lufi  on  of  this  is,  let  us  learne  to  honour  God 
 with  our  iubftancc.  vrov.  $.?.  there  are  many  now  who  I 
 fall  downe  before  the  Lord,  but  they  fall  not  downeas 
 the  three  Wife  men  idy  who  offered  goldymyrrhc,  and 
 incenfc  to  h$mi  r  Matt.  2.  11.  but  they  arc  tarre  worfc 
 who  rob  him,  See  the  judgements  that  lighted  upon 
 Siifiai\angoi Egjpt,  4thAltdzndNeI>uch4dmz,zar,  An- 
 tiochusyTSMi  CraftuS)  for  robbing  t^Tcmple  of  God• 
 
 CHAP 
 
 Thing!  dedicated  to 
 ldohrrous  uie»  may  be 
 changed  into  holy  ufes 
 
 {/txpulfiva. 
 Final». 
 
 Hov?  the  Temple:  was 
 a  houfe  of  prayer. 
 
 CftJtlufton, 
 
 JPIW•".      .    1    f    mj 
 
ιδ 
 
 An  Expofition  of  the  Morall  Law.Comma-S,     Lib  ι  • 
 
 The  affirmative  part 
 ofthisCcmmancie- 
 
 raent. 
 
 A  man  muft  |et  his 
 bread  with  the  fweat 
 ofhisbrow.orwith 
 theJiiefeofhismindc. 
 
 The  Doftors  of  the 
 Iewes  had  fome  trades 
 
 j  Quaere  pancm  quid 
 
 \  vrltyf  t^e  impotent 
 1  beggcrj  rnvjittht  ftur 
 Uy'bcggcr. 
 
 CHAP.  VII. 
 
 That  e<very  manfhouU  harve  a  lawfull  calling,    J 
 
 Comwandement  VIII• 
 
 Ephef.  4.  28.  Let  him  that  fiolefieale  no  more,  but  rather 
 let  him  worke  with  his  hands  the  things  that  are  good. 
 
 Tp  Ο  prefcrvc  men  from  theft  and  unjuft  dealing,  firft 
 1  he  muft  have  a  calling  -,  fecondly,a  lawfnll  calling; 
 Thirdly,he  muft  be  diligent  in  his  calling  ;  and  laftly,he 
 muft  continue  in  his  calling. 
 
 Firft,  hee  muft  have  a  calling  5  hee  muft  get  his  bread 
 with  the  fweat  of  his  browes,  or  with  the  griefe  of  his 
 minde ;  with  the  fweat  of  his  browes,  as  thofe  who  la. 
 bour  with  their  hands  5  and  with  the  griefe  of  his  minde> 
 as  thofe  who  rule  and  governe  others;  heemuft  either 
 doe  as  the  eye  doth,  which  direoteth  the  body  5  or  as 
 the  hand  doth,  which  worketh  for  the  body.  The 
 Dootors  of  the  Iewes  had  fome  callings,  as  Paul  was  a 
 tent  maker,  and  fome  of  them  were  tanners,  and  bakers, 
 and  Chrift  himfelfe  was  a  carpenter  untill  he  was  thirty 
 yeares  of  age,  UWarke  6.3.  Is  net  this  the  Carpenter,  the 
 fonne  ofCMary.  The  Iewes  have  a  proverbe  in  the  Tal- 
 mud, Bona  efi  doflrina  legis  ,  φ  via  terra  $  they  call  via 
 terra,  fome  reade,  it  is  good  to  bee  a  Doilor  of  the  Law, 
 and  likewife  to  have  fome  trade  with  it. 
 
 Beggers  have  no  calling,  it  was  in  the  decaying  eftate 
 of  the  common  wealth  oiJfrael  when  they  were  fuffer- 
 ed  to  begge ;  the  Hebrewcs  call  this^uarerepane  *,that 
 is.tobegge,/^  15.23.  P/Ir/. 37.25.  bread  here  doth  not 
 fignifie  at-1  things  comfortable  for  the  life  ofman,biit  the 
 
 bafei 
 
Of  living  in  α  lawfull  calling. 
 
 ζ  ι? 
 
 bafcft  things  for  the  tntertainement  of  his  lite,  ι  .Sam,  z. 
 5 .  They  that  were  full,  have  hired  out  themfc Ives  for  bread, 
 thatis3forthe  meanefl:  things  to fuftaine their  life,  and 
 fuch  are  QU\ea[_Machafirgnalhepatiichim~]rfidtimpetentcs 
 beggingfromdorctodore,  M*rc.  10.46. whenmen wil- 
 lingly profciTe  poverty,this  is  not  a  lav/full  calling  ;  fuch 
 ygQXc[jb\enim~]\\Q  Ebiomtes.dcCuch  are  the  beging  friers 
 
 Secondly,  he  mud  have  a  lawfull  calling .  EpbcJ./\.  .28. 
 Let  himworke  with  his  h.wcU  the  things  which  are  good. 
 
 Some  callings  are  honorable  in  themfelves,  as  the 
 miniftry,  1.  Tnn.  5.17,  Secondly^fomearepraifewor- 
 thie  in  themfelves,  but  honorable  onely  in  refpeft  of  the 
 end;  Ecclcf.  38.1.  Honor  λ  medicum  propter  necefsitatem  $ 
 honour  the  Ρ  hyfitian  with  the  honour  due  unto  him,  for 
 the  ufes  you  may  have  for  him;  he  is  to  be  praifed  for  the 
 skill  which  he  hath,  but  when  hee  cureth  the  body,  that 
 it  may  bee  afitinfhuraent  for  the  foule,  this  maketh  him 
 honourable. 
 
 Thirdly,  fome  are  onely  praife-  worthy,as  vTmxH&fart** 
 thofe  who  live  by  handly  trades;  when  the  vertuous  wo- 
 man fpinneth,  and  maketh  cloathes  to  her  husband  5  then 
 lie  is  praifed  in  the  gates  of  the  city,  Provr^o.  bi.t  no 
 calling  is  to  bee  termed  fordide,  orbafe,asthe  Moralifb 
 terme  them. 
 
 Such  callings  are  lawfull,  which  the  holy  men  of  God 
 have  ufed,  as  Alphcus'm  the  fyriackc  is  called  hhdphm^ 
 {xovc\[_hhdLipb~]pcrmutarej.o  ch'ange;  he  wa^»McM^ 
 mitlmusji  changer  of  money,&  lohn  calleth  thofe  **$<*- 
 nalc  changers  offmall money, Ioh.i.  14.  So Debora  was 
 the  wife  of  Lapidoth,  a  lampe  maker,  fo  Lydia  was  a  feller 
 of  purple  5  lofeph  a  carpenter  ,  Simon  a  ranne^andf^/a 
 tentmaker. 
 
 To  deteft  any  lawfull  calling  is  a  great  finne,  as  the 
 
 fuperftitious  Egyptians,  detcfted  all  ihepehcards ,  be- 
 
 [caufethey  both  kept  ihcepe,and  killed  them,  which  the 
 
 Egyptians 
 
 CD»nn2n 
 cDwaN 
 
 ;      V  Ϊ 
 
 ΓΗ3Χ  defidarare, 
 pure* 
 
 i>om?  callings  are  ho- 
 norable in  thtmielvtfi, 
 and  ίοηκ  praiie  worthy 
 
 Some  calling*  praife 
 worthy.    . 
 
 Callings  ufe<J  by  the 
 holy  men  of  God  are 
 lawful  J. 
 5Υ7Π  per  mat  are. 
 
 ~νξΠ  Lampas>fax 
 
 txd.\ 
 
 No  lawfull  calling  to 
 ocdeteited, 
 
 i 
 
2,10 
 
 '■•■■'         ■  '     <—      -  -V  L 
 
 jin  Expoption  of  the  Morall  LcCto Comma.  8.      Lib•2' 
 
 Why  PJ;*r4»hwouU 
 not  Ufcfcr  lofepb  to 
 touch  his  mc^u 
 
 Callings  againfttHc 
 firft  Commaademcnt. 
 
 Callings  againft  the  il 
 cone  Commandemcnt 
 
 ludtka,  Cap.  n. 
 
 I  Bgjpians  honoured  as  thek  gods:  &  I  take  this  to  be  the 
 reaionwhyitisfaid,(J^.39.6.T^f^^r  leftallthat 
 
 \  he  hadinloftphs  hands,  and  hee  kmw  nought  that  hee  had, 
 fave  the  bread  tvhuh  he  f^that  is,he  would  not  fuffcrhim 
 to  touch  his  meate,  for  hee  held  him  to  bee  an  uncleane 
 Hebrew,  becaufe  he  eate  the  fieih  of  fhcepe  and  oxen. 
 So  the  Iewes  deteft  al  Phyfitians,they  have  a  proverbe  in 
 the  Talmud,  Optimus  inter  medicos  ad gehennam^thebed 
 ofthephyfitians  is  worthy  of  hell.  To  gather  tribute  is 
 a  thing  lawfull ,  and  yet  the  Iewes  hated  all  the 
 Publicans  who  gathered  it :  fo  they  would  not  fuf- 
 fer  a  painter  to  dwell  amorgrt  them  $  and  this  is  the  fault 
 of  moft  of  our  gentry  when  they  fpeake  of  handic 
 trades,  they  fpeake  bafely  of  them,  they  cannot  fuffer 
 their  children  to  be  brought  up  in  any  fuch  trade,  there- 
 fore  their  children  when  they  come  to  age,  fay  with 
 him  in  the  Goipel,  Digge  I  cannot,  and  to  begge  1  am 
 aftamed,  Luke  16.3.  therefore  I  will  falfifie  my  mailers 
 account. 
 
 Callings  which  are  not  lawfull  to  beufed,  arefuch 
 as  are  breaches  of  the  commandements ,  as  the  nan 
 who  kept  the  damofell,  that  had  the  fpirit  of  divination, 
 becaufe  of  the  gaine  which  fhe  made  to  him  by  her  divi 
 nation,  K^ifts  \6.  it.  So  thofein  Fphefus,  who  pro 
 feATed  curious  arts,  Atts  19.  ip.  So  the  mourning  wo- 
 men who  mourned,/^r.  9.  17.  having  no  hope  of  the 
 refurreition,  thefe  callings  wereagainft  the  firft  Com- 
 mandement. 
 
 Againft  the  fecond  Commandement,  to  make  fiher 
 fimnesto  Diana,  κ^ίΒ  19.24•  So  thofe  fuperftitious  cal- 
 lings which  the  Iewes  have  found  out,  and  which  they 
 fell  for  mony  in  their  fynagogues  at  this  day,  as  the  of 
 I  ficeof  to///^,  to  open  the  rollofthelaw,andtowrapit 
 j  ^againe:  So  the  office  of  #^<w^,  to  carry  about  and 
 elevate  the  booke  of  the  Law :  fo  the  office  oiEt&chatjm, 
 I  to 
 
Of  living  in  a  lot»  full  calling 
 
 zn 
 
 to  touch  the  pieces  oi  the  wood  unto  which  the  volume 
 oftheLawis  faftned.  So  the  fuperftitious  callings  in  the 
 Church  of  Rome,  all  thofe  arc  againft  the  fecond  Co>:i- 
 mandement. 
 
 Againft  the  fixt  Commandement,  to  ufeatradeto 
 hurt,  or  put  out  the  life  of  man,  fuch  were  thofe  Sicanj^ 
 Ail.  21.  38.whoworeC«////Jfj,,onely  toftabmeo,  and 
 not  as  we  doe,  to  defend  our  felves. 
 
 Againft  the  feventh  Commandement,  to  keepe  a  bau- 
 dy  houfe,  Num.  25.8.  So  to  live  byproftitutingoftheir 
 body  ,  Thou flialt  not  bring  the  hire  ofawhore^  Dcut.  23. 
 18.  The  Seventy  tranilate  it^i^^?,  that  is,  ihec  who 
 continueth  in  proftituting  her  body  forgaine.  So  the 
 calling  that  hath  affinity  with  this  finne,  or  can  hardly 
 bedifcharged  wit-out  this  finne,  iliould  not  be  ufed ;  as 
 for  a  woman  to  bee  ataverner;  fee  the  affinity  betwixt 
 the  whore  and  the  taverner;  firft,[^^]in  the  Hebrew 
 is  called  one  that  felleth  vi&uals,  and  [z.anah']  is  called 
 \Scortari:  Secondly,  ^?vvut,  fignificth  to  fell  vi&uals, 
 \andfcortariy  fo among  the  Latines,  mcreor  fignifieth  to 
 fell,  and  merctr.x^  a  whore,  and  meritoria ,  were  the 
 places  where  they  fold  vi&uals.  Rachab  was  called 
 wvayJvTet*,  a  taverner,but  lames  cukth  her  an  harlot,Lw. 
 2.  2  5 •  Hcb.  11.  31. 
 
 So  againft  the  eight  Commandement,  the  biting 
 
 {ufurer,  a  trade  againft  this  Commandement,  and  the  al- 
 
 chymifts,  who  make  men  beleeve  that  they  can  change 
 
 brafteor  any  other  mettallinto  gold  :  onefaid  well  of 
 
 khis  trade,  e\m  initium  efifcire,  medium  mentiriy  &  finis 
 
 I  mtndicart :  that  the  beginning  of  it  was  a  defire  of  know- 
 
 I  ledge,  themidftofita  lie,  and  the  end  of  it  is  begging. 
 
 j  Et  cbymiaeficaflamcrctrix ,  &  multosinvitat^  neminem 
 
 admittit ,  that  Chymia  is  a  chaft  whore ,  alluring  ma- 
 
 t  ny  to  come  to  her ,  but  fuffereth  none  to  touch  her. 
 
 ■|So  oaiabMs,  orfre>ximtay  that  goeth  betwixt  the  buyer, 
 
 I  and 
 
 Callings  againft  die 
 fixt  Corrniandcmcnr. 
 
 Calling  againft  the  fe- 
 vcath  ComaandcmcRC 
 
 Π3Ρ  Vroflibulm, 
 
 py  aim. 
 
 7IWVVUH 
 
 Callings  agaiufi  thi    j 
 fiaht  CocaaaajKkmcatj 
 
2,2,2 
 
 4n  Expofitiofroftbe  MoraU  Law.C&mma*  8.     Lib  it 
 
 Callings  againft  the 
 ninth  Commande* 
 
 menc. 
 
 •  -        τ 
 
 Λ  tHHl  efdere. 
 
 and  the  feller ;  and  makeththe  buyer  to  buy  the  dearer^ 
 hee  Was  called  fo ,  becaufe  hee  hung  out  a  figne  to  draw 
 mentobuy  :  from  ***©-,  the  figne  of  the  Vintner,  So 
 ^cjTaWwas  hee  whoingroiTedalltohisowneufe,  and 
 •carried  it  out  of  the  country•  For  this  Nahum  cukth 
 the  merchants  oiNinive  bruchos^  the  kanker-rvorme  -,  bru^ 
 r^isakindeoflocuftwhich  confumeth  all ,  and  then 
 flyeth away,  iV^jw;.  3.  16.  Thirdly,  ^^«,  which 
 are  called  Dardanarij  by  the  Latines,  who  keepe  up  the 
 corne  until  lit  be  fcarce,  that  they  may  fell  it  at  a  dearer 
 rate,  hence  came  Dardanar'u  artes,  Prov.  11.26.  tie  that 
 withholdeth  corne,  the  people  flail  curfehim,  bmblcfsing 
 jhall  be  upon  the  head  of  him  thatfclleth  it. 
 
 Againft  the  ninth  Commandement,  are  jefters  which 
 the  Greekcs  call  γ.κωή™>  or  πχη*μίμ*ς>  Ubf.  7.  3.  They 
 made  the  kings  heart  merry  with  their  lies  5  they  werecal• 
 led  Μ*φφώ  becaufe  they  ufed  allrhe  members  of  their 
 body  to  make  fport. 
 
 Thirdly,  men  mufl:  bee  diligent  in  their  calling,  Prov. 
 6.6.  Salomon  willeth  iluggards  to  goe  to  the  ant ,  that 
 provideth  her  meat  inthe  fummer,  and  gathereth  herfoode 
 I  intheharwefl,  and  moreover  he  faith,  that  flee  hath  no 
 S  gnide^  overfeer^  or  ruler.  S ah m on fetteth  downe  here  all 
 j  forts  of  government•  Firft,  Katzin  inariftocracie,  and 
 J  thenfloterimin  democracie,  and  mofltl  in  monarchies 
 the  Ant  hath  none  of  thofe  rules,  and  yet  ihe  provideth 
 well  infummer  for  the  winter ;  the  lluggardthat  hath  all 
 thefe  commanders ,  or  at  theleaft  liveth  under  fome  of 
 them,  iliould  iearne  to  be  diligent  in  his  calling:  Salomon 
 goeth  not  farre  off  to  feeke  a  mafter  to  teach  him,  but 
 one  that  is  ready  at  hand ,  and  the  bafeft  of  all  the  crea- 
 tures Prov.  10.  4.  U ee  bee ommcxhpoorc that dcalcth  with 
 afldeke  hand,  but  {_  jadhharutzim^  the  hand  of  the  diligent 
 maketh  -rich.  [  hharatz  ]  is  to  digge  in  the  ground  fof 
 gold:  hee  that  is  as  diligent  in  his  call1  ?0asamanvvho 
 
 diggeth 
 
Of  living  in  a  lawfull  calling, 
 
 22,3 
 
 diggcth  for  gold  in  the  earth,  that  man  ihall  become 
 rich,  Prov.  22.29.  Sec  ft  thou  a  man  diligent  in  bis  callings 
 befialftand  before  kings  yion  fiabtt  \Jipbne  bhaftiuhmf\co. 
 ram  obfcuris^  that  is,  before  the  meaner  and  baler  lort 
 tvho  were  cloathed  in  foy  led  blacke. 
 
 Laftly,  men  mud  continue  in  their  calling,  and  not 
 change  from  one  calling  to  another,  1.  Cor.  η.  2o.  Let 
 ever)  man  abide  in  the  fame  calling  wherein  bee  was  called^ 
 the  lewes  give  an  example  of  one  CMeyr  who  changed 
 his  calling  often :  Firft,  hee  was  [/^jw/^wjabakerr- 
 againejhe  changed  that  calling,  &  he  became  [fandalaQ 
 aihoe-makcr  .•  Thirdly,  he  left  that  calling,andhee  be- 
 came C/^xrla fcribe :  and Iaftly,he be came£ megnab- 
 bed  gnoroth'J  a  skinner ;  and  they  faid  of  this  Meyirhha- 
 lapb  <JAJ.cytr  etb  melacboth  velo  gnorocufoi^  MutatMeyir 
 artemfuam^fed  non  peHcm  mutat  Ethiops^  they  meanrthat 
 Meyir  continued  ftill  a  knave  although  he  changed  from 
 one  trade  to  another• 
 
 A  man  may  change  his  calling,  firftifthe  Lord  call 
 him  to  another  calling,  as  when  hee  called  Elijha  from 
 the  plough,  to  be  a  Prophet.  So  he  called  the  Apoftles 
 from  fifhers,  to  be  fifhers  of  men.  So  if  they  be  called  by 
 the  commonwealth,  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 
 Ε ii  did ,  who  faid,  Put  wee  into  the  Priefts  office  that 
 ■■  imaj  eatc  bread^  1  Sam.  2. 36.  they  defired  to  bee  Priefts 
 onely  for  gaine,  for  apeeceof  filver,  and  a  morfell of 
 bread. 
 
 As  a  man  is  bound  to  ufe  a  lawfull  calling ,  and  to  bee 
 diligent  in  his  calling:  fo  hee  muft  haveacaretokeepe 
 that  which  he  hath  gained  in  his  lawfull  calling ;  there- 
 fore, Prov.  6.i•  Salomon  faith,  if thou  bee  furety  for  ft 
 friend^  if  thou  haft  ftricken  hands  with  the  Branger 
 I  mfnaredwithtbe  words  of  thy  mouth  7  deliver  tint*  r 
 
 Coram  ebfewis. 
 
 Men-&oi>|j  continue  in 
 their  calling 
 
 EVi^D    Calcearius 
 
 hence  commctbfanda's. 
 IDlD  Scriba. 
 
 rnhy  -ay» 
 
 Pelliovel<{ui  coacinoa} 
 pel  Us. 
 
 When  a  man  rsay 
 
 change  his  tailing. 
 
The  formes  which  they 
 ufed  when  ihey  became 
 fuerty. 
 
 Γ  he  difference  betwixt 
 va5  and  ρ&. 
 
 ζ  1 4  Jn  Expofition  of  the  Morall  Law.  Comma*  8 .     Lib  ζ 
 
 Dypn  \roe  from  the  hand  of  the  hunter  \jmtakagnta~]  Sidcfixifli 
 
 manum  Puam  -y   If  thou  haft  ftriken  hand  with  the  firan* 
 
 ger^  lob  1 7.  3 .  £7/j0  //  ^  that  will  fir  the  hands  for  me  ;  thai 
 
 is,  who  will  give  his  word  for  me,giving  his  hand  for  mj 
 
 hands  this  the  G  reekes  of  old  called  ^ο^ν,^τ©-.  i: 
 
 that  part  which  joyneth  the  hand  tothearme,  whicl 
 
 wee  call  the  wreft  \  and  they  ufed  when  they  gavi 
 
 their  word  for  another,  to  give  them  their  wreft  to  be> 
 
 bound,  whereby  they  fignified,  that  they  wereboun* 
 
 now  for  him,   for  whom  they  had  given  their  word 
 
 There  is  a  difference  betwixt  ν  as  and  pras ;  he  was  pro 
 
 perfy  called  vm^  who  gave  his  word  for  ';im  who  wa 
 
 ready  to  be  carried  to  judgement  5  and  pras  was  he  wh 
 
 gave  his  word  for  the  debt;  allfortoffjretiihipisnc 
 
 condemned,  but  raih  furetifhipj  be  thou  not  among] 
 
 thofe  that  ftrike  the  hand,  that  is,   bee  not  thou  one  c 
 
 thofe  who  ufually  ftrike  the  hand.  Ruben  gave  his  wor 
 
 for  Benjamin-,  and  Paul  gave  his  word  for  Onefimus 
 
 Chrift  was  both  ouxfrAS  and  our  vas  *  he  was  ν  as  pre 
 
 fenting  himfelfe  before  the  judge  fox  us,  there  hee  gav 
 
 his  word  for  us.  Pfalme  ι ip. 1 2  z.Subarrha  fervum  tuum 
 
 be  fuerty  for  thyfervant :  and  fo  he  vf  as  pras  for  us,pay  in 
 
 our  debt. 
 
 Theconclufionofthisis,  Hee  that  will 'not  worke,  ne 
 therlhouldheeate,i.Thejf.3<io. 
 
 A!l  forts  of  fuertiihip 
 11  not  forbidden. 
 
 Conclufion. 
 
 CHAI 
 
Ofcommntathe  justice. 
 
 «5 
 
 CHAP.  VIII• 
 
 Of  commutative  \ufticc. 
 Commandemmt  V  III• 
 
 Levit.ig.  30.  lufl  ballances ,)ufl  weighty  ajufi  Efhd> 
 a]ufihinfliallye  have  3  lam  the  Lord. 
 
 He  Lordcraveth  in  this  commandement  that  men 
 exercjfe  juftice,  both  commutative  and  diftribu- 
 
 r 
 
 tive, 
 
 God  who  made  all  things  jondere^nttmcro  <jr  menfura,in 
 weight  ,number  and  meafure5PF//i/.i  1. hath  commanded 
 juft  dealing  in  weight,  number,  and  meafure,  and  hee  ad- 
 deth  $  /  am  the  L  ord^  putting  his  fubfeription  to  it.There 
 are  two  forts  of  Magift  rates,  the  one  is  magifirattx  l$- 
 qucns,u\e  other  is  magifratm  mutu* ;  the  one  a  dumbe 
 magistrate,  the  other  a  fpeakingmagiftrate  \  the  one,  in 
 forolitigiofo,  the  other  in  foro  venalt $that  is,  the  one  in 
 pleading  of caufes,  the  other  in  buying  and  felling  5  and 
 the  commonwealth  fuffereth  dammage,  as  well  by  the 
 one  as  by  the  other.  To  iuborne  the  Iudge  and  make 
 him  give  out  a  falfe  fentence  is  a  fearefull  finne  5  fo  to 
 falfifie  meafures,  Η  of.  1 2 . 7 .  He  is  a  merchant^  and  the  baU 
 lance  of  deceit  is  in  h.s  hand.  The  Lord  who  fitteth  a- 
 mongft  the  Iudgcs,  to  fee  whether  they  doe  juftice  or 
 not,  he  fitteth  alfo  in  this  judicatorie,  to  fee  to  matters 
 whetherthey  goe  right  or  wrong. 
 
 Thefe  weights  and  meafures  are  called  the  Lords 
 worke^  Frsv.  16.11.  they  are  called  the  lords  voorke^  b?  j 
 caufethey  pleafehim,  Vrov.w.i.  Tor  *i  \uft  weirn  1S' 
 his  delight.  So  loh.6.2?.  This  is  the  rvorke  of  C-djo  be- 
 
 1 
 
 {Lucent. 
 .  Mum.] 
 
 Ύ  aSaret  called  the 
 i*orcU  Worfce•. 
 
 Rrrr 
 
 leeve) 
 
22 
 
 An  Expofition  of  the  Morall  Law.  Comma.8 .     Lib.  z 
 
 MeaiUresnaturallby 
 inftitution» 
 
 \ 
 
 Ueve  in  himfhlX  is,  it  is  the  worke  of  God  which  plufcth 
 him.  And  marke  what  great  care  the  Lord  had  to  pre- 
 ferve  thefe  meafures  and  weights;  the  ihekell  was  called 
 thejhekellof  theftntfuary,  Levit.  2y.25.Exod.30.  13. 
 and  after  the  captivity,  hee  renued  this  precept  concer- 
 ning the  ihekell,  Ez,ek.,  45.  12.  that  all  corruption  in 
 meafures  might  betaken  away,  becaufe  it  was  kept  in 
 the  Sanftuary ;  and  the  common  ihekell  was  re&ified  , 
 by  it•  So  the  meafures  of  the  foote  were  kept  in  the  Ca- 
 pitollamongftthe  Romans-,  and  among  us,  one  towne 
 hath  thekeeping  of  the  ft  one,  another  of  the  pecke,  and 
 another  of  the  elne. 
 
 Thefe  meafures  of  commutative  juftice  were,  firft, 
 naturall  5  fecondly,  by  inftitution  ;  natural!  were  thefe, 
 when  men  interchanged  wares  with  wares,  as  neat  for 
 iheepe;  hence  it  feemeth  when  they  began  to  fell  for 
 money,  and  had  found  it  out  by  inftitution,  they  put  the 
 print  of  the  beaft  firft  upon  the  money,  zs  Jacob  bought 
 it  for  fo  much  mony^Gen.^ .  1 9, but  Α8ίη.  1 6. he  bought 
 it  for  fo  many  pieces  of  filver :  and  thispjreceoftmoncy 
 was  called  itajhitah,  agnm ,  lob  42. 1 6.  and the  Chaldeev 
 tranflateth  it  Hhurephah^  ovHhurphan,  as  they  oiPelope- 
 nefus  fct  a  fnaile  upon  their  money ,  hence  was  their  pro- 
 verbe,  tcftudo  fuperabit  virtutcm  ac  fapientiam^  money \ 
 (hall  overcome  vertue  and  wifedome. 
 
 By  inftitution  were  firft, .  their  meafures,,  and  then 
 their  money ;  their  meafures,  their  fingers,  thbpalme 
 and  the  cubit:  man  isacompend  of  things  both  feene 
 and  not  feene,  and  therefore  whatfoever  perfe&ion  is 
 in  any  of  them,  the  fumme  of  it  is  found  in  him;  the. 
 meafures  arctaken  from  him  as  it  is  called  cubitus  viri0 
 ΚΐΙβνΛτΛγ.  He  meafurcd  the  wall  an  hundred  and  forty  and 
 J^re  cubit es^  according  to  the  m.eafure  of  a  man^  that  is^ 
 1  of/W4ffgclls  wifo  appeared  in  the  likenefle  of  a  man, 
 
 it  is  not  uUcdthe  Kings  cubit,  orthe  common  cubit,  or 
 
 rw»& 
 
 M«a&*«  taken  frc>v 
 the  body  of  man*. 
 
Of  commutative  juflice. 
 
 227 
 
 the  cubite  of  the  Sanitjary,  but  a  mans  cubit  •,  becaufc 
 it  was  borrowed  from  man  fifft,  and  the  Lord  alludeth 
 tochisforai^£/*74o.i2.  Who  hath  m:af tired the  waters 
 with  the  hollow  of  his  h.wdywd  th:  hex  vens  w  th  his  ftxnnt : 
 thefe  were  firftmeafures  of  liquid  and  dry  chinas,  taken 
 from  the  body  of  mm. 
 
 The  firft  meafure  caken  from  the  boiyof  man,  was 
 
 All  φ*] 
 
 dgnus, 
 
 $»Z 
 
 cr^  ler.  s  j, 
 
 2i.  The  tbickneftc  thereof  was 
 
 Afingirbraad  fthc  fi 
 mjafure  talc  en  from 
 m*n . 
 
 anaularii. 
 
 Filmiu. 
 
 rcmmmfa 
 
 four  e  fingers.  When  the  Prieft  meafared  the  incenfe 
 which  was  to  be  offend,  he  meafured  it  digit q  annular'^ 
 with  his  ring  finger• 
 
 Thefecondmeafure  takenfrom  the  body  ofman  was 
 Lcpach^almus^i  S  amti7.$.  There  came  out  a  champion  out 
 ofthecampeofthe  Philifiims  Mined  Go  hah:  whofe  height 
 was  fixe  cubits  ania  fianne,  that  is,  hewasa  fpanne  more 
 thanfix  cubits :  So  BJay  4S.13•  cfli)  right  hand  hath  fpai- 
 nedthe  heavens. 
 
 The  third  meafure  taken  from  man  was  the  cubite, 
 and  it  was  of  two  fores,  either  cubitus  communis^  a  com- 
 mon ciibilCyOr cubitus decurtatus ; the ihort cubite;  cubi- 
 ts decurtatus,  or  the  t"hort  cubit,  was  thehalfe  of  the 
 common  cubite,  ludg.  3.16.  Ehud  made  him  a  dagger  of  a 
 cubite  lengthy  that  is,  halfe  a  cubite.  Cubit  m  communis  fen 
 Mofaicus^  the  common  cubite  was  twenty  foure  fingers 
 from  the  elbow  to  the  top  of  the  finger;the  flying  booke 
 ofGodscurfe  was  twenty  cubits  in  length,  andtenne  in 
 breadth;which  meafured  thofe  that  were  to  be  cutoff, 
 Zac.  5.2,3.thisisthejuftc'.bite,£^^.4?.8.  The  reed  is 
 called  a  full  reed of 'fixe  r^/^/5thatis,a  juftreed.  So  Gen. 
 23.1 6.  Abraham  gave  to  Efhronfull  weighty  that  is,juft 
 weight,  and  of  the  cubites  the  reede  was  made  up. 
 
 They  buildedby  the  line  and  by  the  reed;  the  Y\m  \\A\xnt*t*nato£ 
 ferved  to  make  the  wall  (height,  if  anyftoneflood^    «*J»** 
 the  line  brought  them  to  put  it  in;  and  the  reed  fr  *     ^ 
 meafure  the  length,  the  height,  and  theb^c  '*  Rev 
 
 Rrrr  1 
 
%-L 
 
 8  An  Expofition  of  the  Morall  Law.  Comma Ji .     Lib.  2, 
 
 Why  a  palme  was  ad= 
 dcdtto  the  re«d  in  Β  as. 
 
 Rev.  21.15.  this  is  called  a  golden  reed,  in  refped:  of  the 
 new  lerufalem  which  was  from  above:  this  reed  confifted 
 of  fixe  cubites,  and  Ezekiel  addeth  a  palme,  £^£.40.  5 , 
 And  in  the  mans  hand  was  λ  measuring  reed  of  fixe  cubites 
 and  an  hand  bredth;  the  hand  bredth  is  added  here,  be- 
 caufe  the  Angel  came  from  Babel,  and  brought  a  reed 
 with  him  from  Babel  which  was  ihorter  by  a  palme  then 
 thelewes  reed :  therefore  he  addeth  a  hand  bredth,  to 
 teach  them  that  the  fecond  temple  ihould  not  beequall 
 in  length  and  bredth  with  the  firft  temple. 
 
 The  line  was  a  meafure  aftb,  whereby  they  meafured 
 their  ground,  and  their  buildings.  .D^/Valludeth  to 
 this,  Pfal.16.6.  The  lines  are  fallen  to  me  in  pleafant  places. 
 So  PfaL  1  p.  4.  Their  line  is  gone  out  through  all  the  earth. 
 The  line,  the  preaching  of  the  Gofpel  came  from  7m/- 
 falem,  which  was  the  center,  to  the  circumference, 
 ;  which  was  the  whole  earth. 
 
 So  when  they  demoliflied  houfes,  they  meafured 
 them  with  a  line ;  this  line  is  called  the  line  of  defola- 
 
 Mlufionl 
 
 ThelineofdcfoUtion 
 What. 
 
 AUnfion% 
 
 Weights  why  called  the 
 pights  of  the  bagge, 
 
 •   ντΓάξΖΚρζυίμίρο'/. 
 
 ΑΙΙαβοη. 
 
 tion,  and  Jeremiah  alludcthto  this.  Lament.  .2.  g.  The• 
 Lord  hath  purpofed  to  defiroy  the  wall  of  the  daughter  of 
 Sien,  hee  hath  fir  etched  a  line.  So  2  King.  21.13.  /  will 
 fir  etch  over  lerufalem  the  line  of  Samar;a,and  the  plummet . 
 of  the  houfe  of  Achab. 
 
 The  ftones  wherewith  they  weighed  things,  were 
 called  lapides facculiyProv.i6.  i\.\^dllthewcighsoft}:e.. 
 bagge  are  his  worke,  they  are  called  the  weights  of  the  b<ig, 
 becaufetheyarekeptin  the  bagge3and  Davidzlladeth  to 
 this,  Vfal.  5  6. 8 . Thou  puttcjt  all  my  t cares  in  the  bottell^tlnt 
 isDthou  weigheft  them. 
 
 Their  meafures  for  their  eorne,  was  the  Epha,  and 
 l^riftrequireth  three  properties  in  this  meafure,  Luc. 
 \ 2    foFrcffed  downeyjhaken  together,  and  running  over. 
 /Contrai  alludethto  this  meafure  oi'thcEpha  Zach.^. 
 \        λ  •  r^'  Mhefe  properties  of  the  Ephaaxs  the  mea- 
 fures: 
 ν m — 
 
Ofcommutatrte  jufiice. 
 
 22} 
 
 fures  of  the  churle,  Ε  fay  32.7.  The  infiruments  of  the 
 churle  are  evilL 
 
 Thefecondmeafure  by  inftitutionismoay,this  money 
 is  called  nummusy  from  Numa  Pompi/ltus  who  coyncd 
 it  firft  among  the  Romanes  5  or  it  wasfo  called  rather 
 &ΓΤ*  K5/**  from  the  law,  becaufeit  is  commanded  to  be 
 coyncd  by  the  law•  The  benefit  of  this  money,  is  firft, 
 to  fupply  our  wants,  for  men  are  not  able  to  carry  their 
 wares  ftill  about  with  them,  therefore  they  contrad 
 them  more  compendioufly  into  money,  and  they  buy 
 things  neceflary  for  themfelves  with  it,  and  this  money 
 is  iyMty  oifide\ujfory  it  giveth  the  word  for  us,  and.it  is 
 v'7i&\AyM7M  xi>&<L^fubf.iium  indigently  nofir<€,  the  aide 
 and  fuccourofour  wants,  and  it  keepeth  contra&s  and 
 focieties  amongft  men  5  therefore  Salomon  faith,  that 
 money  anfwereth  to  all  things ,  Ecclef  1  o.  19 . 
 
 God  will  have  cleare  dealing  betwixt  man  and  man, 
 in  buying  and  felling,  Gen.i  5.33 .  lacobfaid,  fa  are  to  me 
 i^^,intheorigitiallit  is^Cajom^  C/lstruely  as  this 
 day  is  a  day,  that  thou  wilt  fell  to  methy  birth  right. 
 
 He  will  have  the  buyer  to  give  the  juft  price  for  the 
 thing  he  buyeth,  andhewillhavchimthat  felleth,  to 
 fell  fufficient  wares  ;  this  the  Hebrewes  call  \jJMidia  ba- 
 midda^  menfurapro  men  fur  a,  and  the  Greeks  call  W  fop 
 the  money  muft  be  fufficient  money,  \jGnobher  Ujfohher^ 
 cur r ens  inter  mcrcatorcs,  he  will  have  it  to  be  good  and 
 current  money.  Contrary  to  this  is  argentum  adulter^ 
 numycarenspublica  approbation,  falfecoyne  that  wanteth 
 publike  approbation  and  will  not  pafle,  Tour  money  is  be- 
 come drojfe,  Ε  fay  1.21. 
 
 He  will  not  have  the  buyer  to  ouerreach  the  feller  : 
 Ρ rov. 20. i/\.  It  is  nought,  it  is  nought,  faith  the  buyer :  but 
 when  he  is  gone  his  way,  then  he  boafteth }  neither  will  hee 
 have  the  feller  to  deceive  the  buyer,  K^imes  8. 5*  The 
 Lord  objeited  to  the  Iewes  that  they  made  the  epha 
 
 Rrrr  3  fmall 
 
 Money  *  mt&Guc  by 
 iniUtution, 
 
 God  wil  have  men  to 
 deale  clearely  and  fruefy 
 in  baying  and  felling. 
 
 dies. 
 
 mia  ma 
 
 mtnfurA  fro  menfura. 
 inoSnoy  tranfitis 
 inter  Mcrcaeeres. 
 
 The  buyer  muflr  not  den 
 ceive  rhe  teller,  nor  tht 
 Teller  the  buyerf 
 
2  3  ο  An  Expofition  of  the  Morall  Law*  Commas .     Lib.  2/ 
 
 How  the  I  ewes  made 
 the  Epha  IciTc, 
 
 •  SothefewKofol4was 
 5  terandwne. 
 
 τπν  Twhhi  vitiate  νϊ~ 
 
 num> 
 
 "Ο  frumentum  a 
 
 η3φ  fiangere. 
 
 -    *"     r 
 
 frang  r:fttme[ui.{ 
 apud  ticbrxos.  . 
 
 Etbfuofinti/i.  ^ 
 
 A*Er™ 
 
 £~Φ- 
 
 fmal],  and  the  ihckell  greats  they  made  the  ihekell  great, 
 theyhadafalfe  ihekell  which  weighed  mprethan  the 
 common  fliekell  did,  and  they  weighed  the  ihekell  of 
 the  buyer  by  this  fliekell  5  andbecaufeitwas  not  equall 
 in  weight  with  their  falfe  Ihekell,  therefore  they  caufed 
 them  to  adde  fo  much  more  to  the  ihekell,  and  fo  de- 
 ceived the  people :  Likewife  they  diminiflied  the  Epha 
 when  they  hadcorne  to  fell,  and  fo  the  people  were 
 cozonedboth  in  the  frckclland  Epha• 
 .  As  they  failed  in  the  quantity  in  buying  and  felling, 
 ( fo  in  the  quality  5  fometimes  they  fold  quifquilijs  fru. 
 .menti^  and  the  refufe  of  the  wheat,  they  fold  enough 
 ■to  the  quantity  but  not  in  the  quality 5  the  Hebrewescall 
 wheat  [_Bar~\  from  [Shabhar^frangere^  becaufeit  is  pure 
 andcleane  ftuffe/ which  is  able  tobreakeour  fail•,  and 
 kill  our  hunger.  So  the  Pfalmift  faith.  Onagri  t 'n  deferto 
 nonfregermt fitim, Pfal.  104, 11.  that  is,  they  got  no 
 water  to  quench  their  thirft. 
 
 Thofe  who  interchange  things,  ihould  make  the  e- 
 }  quality  tobefuch  after  the  interchange  is  done,,  that  e- 
 !  very  one  of  them  have  as  much  as  they  had  before  they 
 ί  interchanged  5  fo  that  neither  of  the  parties  muftbragge 
 I  oftheirgaine,  nor complainefor their loife.  Itisnought^ 
 
 it  is  nought \faith  the  buyer  :  but  when  he  is  gone  arvay0  then 
 
 he beafteth,  frov. 20.14.'. 
 
 Then  it  may  be  faid,  that  all  fort  of  merchandize  is 
 ■  contrary  to  all  commutative  juftice,  for  the  end  of  their 
 
 merchandize  is,  that  they  may  gaine  fomething. 
 Τ  he  Ρ  hilofopher  onely  refpe&eth  the  proportion  and 
 
 the  quality  betwixt  the  things  which  men  contrail  for$. 
 
 but  he  doth  not  refped  the  meafure  or  midft  of  that  in. 
 
 terchange,  out  of  which  gaine  may  arife  according  to 
 
 commutative  juftice. 
 
 Whether x  may  a  man  fell  a  thing  at  a  higher  rate 
 
 than  it  is  worth. 
 
 There. 
 
Of  commutative  jufiice. 
 
 251 
 
 There  muft  be  an  equality  betwixt  the  thing  fold  and 
 the  price,  and  here  the  common  eftimation  of  the  Ma- 
 giftrate  and  the  cuftomeof  the  countrey  ihould  rule 
 this  equality  of  things.  This  equality  is  either  naturall 
 or  ufuall :  in  matters  of  contrad  we  refpeft  not  the  value 
 naturall,  but  we  eftccme  the  worth  of  them  by  the  con- 
 venience for  ufe.  In  nature  the  meancft  living  creature 
 is  more  excellent  than  pearles  or  diamonds  (  for  things 
 living  are  more  excellent  than  things  without  life)  yet 
 to  our  ufe,  bread  is  better  than  a  thoufand  of  fuch  little 
 creatures.  Secondly,  the  value  of  things  is  efteemed  ac- 
 cording to  the  rareneife,  2  King  6.25.  An  Affc  head  was 
 worth cightiepeeces  offilver,  and  the  fourth  part  of ihctab 
 4  of  doves  guts  worth  fivepceces  of filnjer^  but  when  the  fiege 
 was  diflolved,  2  King.y.8.  Two  meafures  of  barley  were 
 fold  for  afhckeli,  and  the  meafure  of  fine  flower  for  afiekell. 
 So  when  there  is  a  great  mortality,  then  the  corne  is 
 fold  for  little  or  nothing,  becaufe  there  is  no  body  to 
 eateit,^^^.^.^.  Amcafureof  wheat  for  a  penny,  andthree 
 mcafures  of  barley  for  a  penny  :but  when  the  corne  is  fcant, 
 then  it  is  fold  at  a  higher  rate,  therefore  the  Hebrewes 
 put  Rarum  pro  caro,  Let  thy  fcete  be  precious  in  thy  neigh- 
 bmrshoufe^  that  is,  let  them  feldome  come  there,  Prov. 
 25.7.  So  1  Sam.  3.1.  ^sf  nd  the  word  of  the  Lord  was  pre- 
 cious  in  thofe  dayes,  that  is,  rare. 
 
 Whether,  for  felling  for  time  may  wee  exceed  the 
 worth  of  the  thing  fold  or  not? 
 
 There  ispretium  jufiificatum  <jr  limit  attm^  which  con- 
 :fifteth  within  fomc  reafonabve  limits  of  juftice,  and  it 
 hath  three  degrees  -the  firft  is  called  rigidum&fapremum, 
 the  higheft  price;the  fecond  is  enkdrfium  &  mu^ut  in. 
 fimum,  which  is  the  lovveft  price ;  and  the  third  is,  medi^ 
 ocreveldifcretum^  the  middle  prices  and  men  in  their 
 common  fpeech  expreffe  thefe  three  thus.  The  higheft 
 price,  they  fay3  a  thing  is  worth  fo  much  if  it  were  to  be; 
 
 Rrrr4  fold/ 
 
 Anfw. 
 Whether  things  rray  b: 
 ioJJ  .  ta  higher  rate 
 than  they  are  worth 
 
 ί  Naturall, 
 Vfuall. 
 
 Rarum' &  prctiefum 
 per  >.  uttfttur  ufud  tit- 
 t,ues. 
 
 0*φ. 
 
 Anf. 
 
 .Whether tin  .gs  m^y  be 
 rfoW  at  a  higher  rate  in 
 ireipeft  of  time. 
 
 Mxtt. 
 Mediocre. 
 
23* 
 
 Q*eft. 
 
 Wretches  wKhdearib» 
 
 rials;• 
 
 ziw  Expofition  of  the  Morall  Law.  CommamS .     Lib.io , 
 
 — ! '    '       ■ r%- -— '  
 
 fold  to  a  Turke ;  the  lo weft  price,  I  can  fell  it  no  cheaper 
 to  my  brother^  and  the  middle  price^  I  fell  kufually 
 thus  to  any  man. 
 
 Whether  may  a  man  felling  to  a  day,  take  frctium 
 rigidum,  or  not? 
 
 The  Cafuifts  anfwer,  that  he  finneth  not  in  fo  doing  $ 
 becaufe  there  is  .an  equality  betwixt  the  worth  and  the 
 price,at  leaft  in  extremity,and  at  the  out-moft :  but  if  the 
 feller  for.his  forbearance  tekeprctiumjaugmentativum  ,or 
 multiplicatiwm^  that  is  augmented  above  the  worth  of 
 the  thing  in  extremity,  this  is  a  breach  of  commutative 
 juftice.  A  man  may  fell  for  a  time  ata  dearer  rate,when 
 hereceivethnotprefent  money,  and  £4^/Valiudeth  to- 
 this,  PfaL^&.iz.  Thou  fcllcfl  thy  people^  &  non  mnltipli- ; 
 xcafti  pretium  noflrum^  that  is,  thou  dealeft  not  withus- 
 as  other  merchants  doe,  when  they  fell  their  wares, they 
 fell  at  a  higher  rate  ^  becaufe  they  get  not  prefent  mo- 
 ney 5  but  we  feeme  to  be  bafe  uuhine  eycs,that  thou  fel  - 
 leftus  away  for  nothing. 
 
 Thefe  are  wretched  people  which  wifiia  dearth  wherv 
 it  is  ch  ea  pe,  Am os  8.5•.  When  mil  the  new  moone  be  gem 
 that  we  may  fell  come*  and  the  Sabbath^  that  we  may  fet  • 
 firth  wheat?  By  Sabbath  here  is  meant  the  Sabbath  of 
 thefeventh  yeare,  called  Shamttahy  for  when  the  land 
 reftedthefeaventhyeare,  the  pooregotthat  which  the 
 earth  brought  forth  of  its  owne  accord  without  any  la- 
 bour j  and  then  they  needed  not  to  buy  corne  from  the 
 rich?  therefore  they  wiihed  that  this  Sabbath  were  paft, 
 that  they  might  fell  at  a  dearer  rate, 
 
 Thofe  who  ruled  the  market  amongft  the  Hebrewes  - 
 and  moderated  the  price.of  the  corne, were  called  Shab± 
 haraim  5  becaufe  they  brake  the  hunger  of  the  people, 
 and  they  were  called  by  the.GreekesaV^c^they  who 
 ruled  the  market,  and  wt^t^  who  meafured  out  the 
 corne,.  \f?wm> o.ver-feers,  and  *ιητη&  in^eiicres^  and' 
 
 the 
 
OfccnunutatiVe  jufiice. 
 
 11 
 
 the  Latincs  called  them  JEdi/es  Ceriales,  the  over- feers  J 
 
 ofthecornc. 
 
 TheLordiiiith,Dftff.i5.9.  Beware  that  there  be  not  a 
 thought  in  thy  wicked  heart,  faying,  The  feventh  yeare  the 
 yeare  of  re  β  is  at  hand,  and  thine  eye  be  evill  againfl  thy 
 poore  brother,  and  thou  give  him  nothing  ;  obferve  how 
 the  rich  wretches  hated  the  feventh  yeare,  if  it  were 
 prcient,  they  faid,  would  to  God  it  were  gone  that  wee 
 might  fell  at  a  high  rate,  and  if  it  were  neere  at  hand, 
 then  they  would  give  their  paore  brother  nothing  to 
 relieve  him,  for  they  knew  thtt  in  this  feventh  yeare, 
 the  land  would  fall  to  the  owner  againe,  and  fo  they 
 ihould  have  made  little  gaine :  and  if  it  was  long  to  the 
 feventh  yeare,  then  they  would  have  given  him  money 
 for  his  land,  having  no  refpeft  to  their  poorc  brother, 
 buttothemfcives. 
 
 Now  let  us  ice  what  things  cannot  be  fold  or 
 bought; 
 
 Firft,  it  was  not  lawfull  to  fell  men,  W.3.  3,  They 
 gave  a  boy  for  a  harlot,  and  a  gjrle  for  wine  ;Deut.  21.14.  [ 
 Thou  {halt  not  fell  her  at  all,  fir  money  5  thou  fh alt  not  m/tke  I 
 merchandtfe  of  her.  And  zslmos  3.6.  They  bought  the  poore 
 forftlver,  and  the  needy  for a  pair  e  of  jhooes. 
 
 SecondIy,itisnot  lawfull  to  fellbloud.  Num. 35. 32;, 
 Tee  β^ all  Sake  no  fatis fail  ion  for  the  life  of  a  murtherer^ 
 which  is  guiliy  of  death,  but  hee  Jhall  be  ferely  put  to 
 death. 
 
 Thirdly,  to  fell  chaftity,  Ό  tut.  23.18.  Thou  Jhaltm 
 bring  the  hire  of  a  whore,  nor  the  price  of  a  dogge  into  the 
 houfiofthe  Lord  thy  God. 
 
 Fourthly,  it  is  not  lawfull  to  fell  juftice,  this  was, 
 Felix  fault  who  hoped  that  money  βοη Id  have  beene given 
 him  of  Paul,  that  he  might  loofe  him,  Att.  2  4.  2  £. 
 
 V\  hether  is  it  lawfull  to  buy  and  fell  the  right  of  bu- 
 riall  or  not  t 
 
 The! 
 
 Things  tIiatC4nnot  be 
 fold, 
 
 num  venditor. 
 Notlawfulltofcllmcn, 
 
 Not  to  fellbloud. 
 
 Not  to  fell  chaftity  1 
 
 None  fell  jailice. 
 
 Serf; 
 
 I: 
 
ζ  3  4        Λη  Expo  ft  tion  of  the  Mqy all  L  cftt>.  Comma.  8  #      Lib.  *• 
 
 Whether  the  rig^tof 
 buriallm.iy  bclold• 
 
 The  ConUi  of  men  can- 
 not be  fold. 
 
 Thing!  that  we•  e  types 
 oiCiuri&nottobc 
 
 fold. 
 
 Ofy&. 
 
 Anfw. 
 Whether/*:^  finned 
 in  refolving  to  give  E: 
 fan  the  poita^e. 
 
 The  Canonifts  anfwer,  that  buriall  is  made  a  holy 
 place  by  confecration  and  benedi&ion,  and  therefore 
 they  hold  it  fimonie  to  fell  buriall;  but  no  place  of  it 
 fclfe  can  be  made  holy  under  the  Gofpell  j  the  bodies 
 of  the  Saints  lying  there  make  the  place  more  to  be  re- 
 fpcoied,  but  not  for  the  place  it  felfe ;  when  wee  meete 
 in  our  Churches,  the  places  of  themfelves  are  not-  holy, 
 but  the  people  of  God  who  meete  in  thofe  Churches  $ 
 fo  the  buriall  places  are  not  holy  in  themfelves,  but  the 
 bodies  of  the  Saints  buried  there  5  Abraham  bought  λ 
 buriall  placemen.  23.4. 
 
 Fiftly,  the  foules.of  men  fall  not  under  this  commu- 
 tative juftice,  for  there  is  no  άπλάγμ*,  or  Compenfatio  d- 
 nim&^  a  compenfation  of  the  foule,  CM  at.  \6.*6.  What 
 fhalla  man  give  in  exchange  for  his  foule  yRev.  1 8  •  1 3 .  Rome 
 is  faid  to  fell  men,  as  heathenifh  Rome  of  old  ibid  flavesi 
 fo  doth  Popiih  Rome  fell  the  foulcs  of  men,  2  JVf.2.3. 
 Through  covet  on fneffe  they  with  fained  words  make  mar* 
 chandifcofyou* 
 
 Sixtly,  it  was  not  lawfull  to  fell  thofe  things  which 
 
 were  types  of  Chrift  and  his  grace:  Bfau  fold  his  birth 
 
 !  right,  Gen.  \  5 .3 4.2nd  the  Priefthood  which  belonged  to 
 
 !  the  firft  borne  5  and  his  duelling  cloathes,  as  ifiodore 
 
 faith,  were  veflesftcerdotales^  his  prieftly  garments. 
 
 It  may  be  faid,  thaxUcab  finned  becaufe  he  would  not 
 give  the  red  pottage  to  his  brother  Bfau  whenhee  was 
 hungry,  but  onely  under  this  condition,  thatheefliould 
 fellhim  the  birth  right.  Secondly,  that  for  fuch  afmall 
 thing  he  fought  fo  rich  an  inheritance. 
 
 If  Jacob  had  feene  his  brother  Bfau  in  extreme  neceffi- 
 ty  and  then  to  have  refufed  to  give  him  his  pottage,  this 
 had  beene  a  great  finne  in  him:  but  it  was  rather  intem- 
 perance that  moved  him  to  feeke  this  pottage  then  ne- 
 cefficy,  what  neceifity  could  urge  him,  was  there  not 
 plenty  enough  in  his  fathers  houfe  <  and  he  urged  it  upon 
 
 hie 
 
Ssfii 
 
 Anfw. 
 A  man  may  lawfully 
 buy  that  which  anos 
 ther  cannot  fell. 
 
 Of  commutative  jttfiice.  2, 3  5 
 
 his  brother  Jacob ^  fcxining  that  he  would  die  if  hee  got  not 
 that  pottage. 
 
 And  where  it  was  al!cdged3  that  this  was  too  fmall  a 
 price  for  a  thing  of  fuch  great  worth ;  it  may  be  anfwe- 
 rcd,  that  the  right  pertained  to  Jacob  already,  and  hee 
 needed  not  to  have  given  him  any  thing  for  it. 
 
 How  could  Jacob  buy  kfafely,  feeing  Eftu  could* not 
 fell  it. 
 
 A  man  may  buy  that  fafcly,  which  another  cannot  fell, 
 Pw.13.  23•  BuJ  t^e  truth,  but  jell  it  not :  and  fervants 
 may  give  their  goods  juftly  to  rigid  mailers,  which  they 
 cannot  juftlyexaft. 
 
 So  to  fell  that  ointment  which  was  powred  upon 
 Chriftshead,  Mat  .2  6. 1  ?•  Thcfe  cannot  be  given  for  geld, 
 neither  Jh all  filver  be  weighed  for  the  price  of  them,  lob 
 28.15,16, 
 
 Seventhly  3  it  is  not  lawfull  ro  fell  the  gifts  of  the  ho- 
 ly Ghoft,as(7^^  would  have  fold  then^  ι  King.*), and 
 Simon  Magus  would  have  bought  them,  AB.S.  19,20. 
 
 But  thegreateft  finne  of  all  is,  to  fell  Chrifthimfelfe, 
 teluchs  fold  him  for  thirtie  pieces  of  filver,  Mat.z*.  τ  <$, 
 this  was  bad  merchandife,  faith  Saint  Auflin,  Judas  fold 
 hisfalvation,and  the  Scribes  and  Pharifees  bought  their  ,  Ch-iiC 
 damnation.  The  price  which  Judas  got,  hee  threw  it 
 backe  to  the  fcribes ;  and  Chrift  whom  they  bought,and 
 enclofed  in  the  grave  rofeagaine,  and  they  loft  him,  fo 
 neither  of  the  two  gained  in  this  bargaine. 
 
 The  conclufion  of  this  is,  the  Lord  curfed  the  Cana-  Concirfon. 
 nite  who  had  the  balance  of  deceit  in  his  hand;  Η  of  1 2.  η. 
 and  the  flying  bookeof  Gods  curie  lighted  upon  the 
 theefe,z^£.  <c.  3.  therefore  let  men  Jearne  to  deale  up- 
 rightly and  juftly  in  their  bargaines,  or  elfe  the  curfe  of 
 God  will  light  upon  them. 
 
 CHAP. 
 
 Not  to  fell  the  gift$  of 
 1  the  holy  Gfroft» 
 
 A  gi'eat/jrnc^ardbad 
 «nercnaudi'etoieU     . 
 
■■   '       ι  '  ■  ■    ι      ■     ■ < 1 "' — W~       '  ••  ■      —^    | 
 
 x  3  6        Jn  Exception  of  the  Morall  La». Comma.  8.      Lib.i* 
 
 {Civile. 
 „   Spirittinie• 
 
 Chrift  bought  civill 
 right  of  things, 
 
 CHAP.  IX. 
 
 Of  diftributive  \uftic*. 
 Commandement  Υ  III• 
 
 \     yfalm.  41.  i#   Blejfed  is  he  that  conftdereth  mfely  of 
 the  foore. 
 
 HE  that  would  confidcr  wifely  of  the  poore,  mutt 
 confideriirft  what  right  he  hath  to  that  which  hee 
 giveth  to  thepoore:  Secondly,  that  hee  muft  give  of 
 his  owne  to  the  poore,  and  not  of  other  mens ;  thirdly, 
 the  manneMiow  hee  muft  give,  from  his  heart,  in  what 
 order,  and  with  what  wifedome:  Fourthly,  to  whom? 
 to  thepoore. 
 
 Firftjheemuft-confider  what  right  hee  hath  tothal 
 which  heegiveth:  a  man  hath  a  double  right  to  a  thing, 
 a  civill  right,  and  a  fpirituall  right  -,  God  the  father  gave 
 Iefus  Chrift  his  fonne  the  uttermefl  farts  of  the  earth 
 for  a  poffifion,  Pfalm.2.&>  yet  hee  would  not  have  the 
 Temple  dedicated  unto  him,  until!  David  bought  it 
 from  Ksfrauna  the  febufte  for  fifiie  fhekels  of 'fiver,  2 
 Sam.24.24.  that  he  might  havethe  civill  right  alfo.  Se 
 hee  bought  thefe  things  which  hee  had  need  of againil 
 the  feaft,  that  he  might  have  a  civill  right.  The  Apofth 
 toucheth  both  thofe  rights,  1  Con  10.2  5.  What f  ever  h 
 fold 'in  the gambles \that  catenas  king  no  queflion  for  confer- 
 ence fake»  Ε  ate  whatfoevcrtsfold  in  the  Jh  ambles  ;  that  is. 
 eateitwhen  yeebuy  it  with  your  money,  this  is  civil] 
 right.  For  confeience  fake  $  here  is  the  fpirituall  right. 
 Tit  λ.  15.  To  the  cleane  all  things  arc  cleane^  this  is  the 
 fpirituall  right. 
 I  Som 
 
'..— - 
 
 Ofcommntative  juflki 
 
 57 
 
 Softie  hold  that  a  wicked  and  unregenerate  man  can 
 have  no  right  to  a  thing,  becaufe  man  was  made  to  the 
 image  of  God,  and  having  loft  that  image,  hee  hath 
 loft  that  dominion,  and  right  which  he  hath  to  the  crea- 
 tures. And  astrai  ors  when  they  commit  treafon  their 
 lands  are  forfeited ;  fo  wicked  men  by  the  fall  have 
 loft  their  right  to  the  creatures,  and  Efay6o.ii.  The 
 nations  and  kings  that  will  notferve  thce,fiallpcrifl),  and 
 that  the  children  of  God  have  all  the  right  to  things 
 temporall  which  the  wicked  have. 
 
 But  thefe  places  fhew  onely,  that  the  wicked  have  loft 
 all  fpirituall  right  to  the  creatures,  but  they  have  not 
 loft  their  civill  dominion  and  right:  Nebuchadnezzar 
 was  an  idolatrous  and  a  wicked  king,  yet  the  Lord  faith, 
 "/  have  given  all  thefe  lands  into  the  hands  of  Nebuchad- 
 nezzar the  king  of  Babylon,  myfervant,  and  the  beafs  of 
 the  fields  have  I  given  him  alfo,  tofcrve  him,hrem.  1 7.  5. 
 He  permitted  him  not  onely  to  take  them,  but  hce  gave 
 them  to  him.  So  Ezcck.  19.  20.  J  have  given  him  the 
 land  tf  Egypt  for  his  lal  our.  S  ο  Ό  am  2 . 3  η. Thou  ο  king  art  | 
 akingcf  kings  :  for  the  God  of  heaven  hath  given  thee  a 
 kingdome,  power,  ftrength  and  glory.   So  to  Cyrus-  an 
 infidell,    the  Lord  gave  the  treasures  of  darkeneffe,  and 
 hidden  riches  effecret  places,  Ε  fay  45 .3.  And  Chrift  him- 
 felfeconffrm.ththis,  when  heebiddeth  give  tribute  to 
 Cefar,  although  he  was  an  infidell,  cJW.if.22.21.  and  hee 
 ■faid  to  Pilate,  John  19.:!.  Thou  couldcfl  have  no  power  at 
 all  aga'mft  we, except  it  were  given  thee  from  aboveivthzxe- 
 '  fore  finnedepri  vet  h  not  wicked  men  of  their  civill  right 
 to  the  creatures,  the  ground  of  the  civill  right  is  reafon 
 which  is  in  man,  becaufe  hee  is  a  reafonable  creature 
 to  command  and  rule:  the  ground  of  the  fpirituall 
 right  is,,  becaufe  he  is  a  holy  creature,  and  as  fintakcth 
 :not  away  the  life  of  man,  fo  it  taketh  not  away  the  civill 
 poifeifions,  and  as  the  Lord  Af /if. 5•  tf.Makcthhis Sun 
 
 *o!?amsGer(hondepo• 
 teflateEcckfiaflicasoit- 
 fdcratione3}it 
 
 The  wicked  have  not  a 
 fpirituall  right ro  the 
 creatures,  but  they  have 
 a  civil!  right. 
 
 Thi 
 
 villrighti,  reafon, 
 
 ground  of  the  clsi 
 
 Τ  he  ground  of  the  fpi* 
 ntjai  right  is  hoiins/Te. 
 
138        JnExpGfitioncftbeMorallLa'to.Comma.B.      Lib.t• 
 
 A  man  muft  give  that 
 wwchishisowne» 
 
 Cbjeft. 
 
 Άφτ* 
 Why  called  mammon 
 of  unrightecufnciTe• 
 
 The  manner  of  giving 
 to  the  poore• 
 
 Almeirnkft  be  given 
 with  compa£Soiii 
 
 to  rife  up on  the  evillandon  the  good  .•  fo  hec  beftowcth 
 
 this  civill  right,  as  well  on  the  cvill  as  on  the  good,  the 
 
 wicked  have,  this  civill  right  to  the  creatures,  therefore 
 
 ^they  may  diftribute  them  to  others. 
 
 Secondly,  hee  muft  give  that  which  is  his  owne  to 
 
 the  poore,  and  not  that  which  pertaineth  to  others  ^ 
 Breake  thy  bread  to  the  poore,  Β  fay  58.7.  So  lob  3 1.  20. 
 if  hee  were  not  warmed  with  the  fleece  ofmyfhcepe;  a  man 
 maynotrobanditeale,  and  give  that  to  the  poore,  for 
 that  were  an  abomination  to  the  Lord.  The  Lord  that 
 will  not  have  the  price  of  a  whore  offered  unto  him, 
 X>^Mj.i8.  FarrelefTc  will  hee  have  that  which  is  got- 
 ten by  rapine  given  to  the  poor,  and  therefore  almes 
 in  the  Hebrew,  and  Syriack  tong  is  called  [tzedceah  ] 
 juflittAyOWatt.o.i.  When  thou>  doefl  thine  almes ,  in  the 
 Syriack  it  is,  Whenthoudoefithy  jufitce:  to  teach  us,that 
 almes  fhould  not  be  of  things  gotten  by  deceit,  rapine, 
 or  wrong. 
 
 iMake  to  your  felves  friends  of  the  mamon  of  unrighte- 
 oufneJfe^Zm.  ιό.  p.  then  it  may  feeme  that  wee  may 
 
 \  give  almes  of  that  which  was  unjuftly  gotten. 
 
 It  is culeamammon of  unrighteoufneffe  j  not  becaufe 
 it  is  unjuftly  gotten,  but  becaufe  it  is  oftentimes  the 
 caufeof  injuftice,  for  when  men  are  rich  they  take  oc- 
 
 ;  cafion  to  doe  wrong.  Secondly,  it  may  be  called  mam- 
 mon  of  unrighteoufneffe,  not  becaufe  it  is  unjuftly  gotten, 
 but  becaufe  it  is  unjuftly  withholden  from  the  poore  in 
 their  neceflity. 
 
 The  third  thing  to  be  confidered  in  giving  to  the 
 poore  is  the  manner,  and  here  foure  things  muft  con- 1 
 curre ;  firft  the  pitty  of  the  heart ;  fecondly,  the  under- 
 (landing  of  the  heart;  thirdly,  difcretion  orwifedomc 
 in  giving  \  and  fourthly,  in  fingleneiTe  of  the  heart.  Firft, 
 it  muft  be  given  with  hearty  affeaioji  5  Efay^  58.  10. 
 Draw  outthyfoule  to  the  hungry,  \iob,$.  ij.Btitwhofoe- 
 
 ver\ 
 
OfcommutatiVe  jufiice. 
 
 *19 
 
 tiffin 
 
 ver  hath  this  worlds  goods ,  and  feet  h  his  brother  hath  need, 
 and  jhutteth  up  his  bowels  of  companion  from  him,  how 
 dwelleth  the  love  of  Cod  in  him  I  Wee  fliould  give  our 
 almeswithfuch  anaffeftionand  compaffion  as  the  mo- 
 ther carrieth  to  her  yonng  child,  therefore  \κ%*μηΰηΗ 
 corameth  from  \κ%\*  mtfercorto  pitty  j  ifthe  compaffion 
 of  the  heart  goe  not  fir  ft,  the  Lord  counteth  nothing  of 
 the  almes,  Ρ rov.  22. 9.  Hce  that  hath  a  bountifuU  eye  JhaU 
 bebleffediforheglvethofhisbread  to the poor e :  here  the 
 pitty  of  his  heart  is  exprefled  by  his  eye:  as  a  covetous 
 heart  is  expreffed  by'an  evill  eye,  Proves,  β.  So  30. 
 2.5.  Did  1  nit  weepefor  him  that  w&  in  trouble,  and  was 
 not  my  foule  grieved  forth  poor  e :  it  is  a  more  eafie  matter 
 to  give  thealmes  to  the  poore,  than  to  be  affe&ed  in 
 heart  for  their  wants.  It  is  a  heatheniih  fentence  of 
 fome  who  fay,  mferatio  efi  aliena  fapienti^  ut  imbecilli 
 mali  que  ocufi  not  a  efl  lippire,  ad  confpetfum  lippientis :  fie 
 animi,  dolor  e  vifo^  dolerc^s  it  is  a  note  of  a  weake  eye,  to  I  Men  fliould  bearded 
 water  when  it  beholdeth  a  fore  eye,  fo  it  is  a  note  of  ^thegriefcofoz 
 a  weake  mind  to  be  affedied  and  grieved  with  other  mens 
 mifcries  5  Who  is  weake  (faith  Paul)  and  I  am  not  weake 5  2  ! 
 Cor.  n.25.  lam  as  much  touched  with  other   mens  / 
 wants  as  if  I  wanted  my  felfe,  Amos  6. 6.  Woe  to  them  \ 
 that  drinke  wine  in  bowles^  andanmint  themf elves  with 
 the  chief e  ointment,  but  they  are.  not  grieved  for  the  af.  j  «^yvfaVitowcx- 
 Hiciion  eflofcfh.  He  is  called  MtyMP&i  who  is  not  mo. 
 ved  with  other  mens  griefe  he  is  called  zptAtm&ni  and 
 wumSttf,  who  hath  a  fellow  feeling  'of  his  brethrens 
 >vant,  and  he  is  called  «/i/yrfi,  who  is  not  moved  with 
 heir  wants :  but  e^>W*>  is  worftofall,  to  delight  and 
 ejoyce  at  other  mens  miferies,  as  lofephs  brethren 
 vhen  they  had  caft  him  into  the  pit,  They  fate  downe  to 
 ate  bread^  and  to  be  merry,  6V/7.37.25.  the;  Lord  de- 
 lounced  a  great  Iudgement  againft  the  ^Ammonites •, 
 faen  they  rejoyced  at  the  lewes,  and  the  fan&uary 
 
 when 
 
 pen. 
 
 Agreatfinnctopf/oyc» 
 
 atthecalahiiticfoiGodi 
 children, 
 
No  man  exempted  from 
 giving  the  almes  of  the 
 heart• 
 
 Things  which  men  en- 
 ;'oy  are  of  three  forts• 
 
 ζ  ΙΟ        An  Expofition  of  the  Morall  L  aV>,  Comma,  8 .      Lib.  * . 
 
 whenitwasprophaned,  ier.  25.6.  7hm  faith  the  Lord, 
 becaufe  thou  h&ftl  clapped  thine  hands ,  andfiamped  with  tht 
 jcete,  andrejoyced in  heart  with  all  dejpitc  agamft  the  land 
 oflfracl,  behold  therefore  I  mil  ftretch  out  my  hand  upon, 
 thee,  and  I  wdlddiver  thee f or  afyoile  to  ihc  Heathen,  and 
 will  cut  thee  off  from  thepeople,andl  willcaufe  thee  to^crijh 
 out  of  the  country. 
 
 The  fpeciall  almes  is  the  almes  of  the  heart,  there- 
 fore none  are  exempted  from  giving  of  almes,  no  not 
 the  pooreft  that  is,  becaufe  they  may  have  a  pittifull 
 heart,  Charitas  defacculononerogatur,  charity  is  notgi- 
 venoutofthebagge;  the  widowes  mite  was  more  ac- 
 ceptable  than  all  the  rich  offerings  of  the  Pharifees. 
 
 Secondly,  hee  muft  give  it  with  the  underflanding  0] 
 the  heart. 
 
 Things  which  men  enjoy,  are  either  neceflary,  pro 
 fitable,  delightfull  or  fuperfluous  5  In  things  neceffary 
 wee  muft  firftferve  our  felves,  and  then  our  brethren 
 there  is  a  twofold  neceffity,  thefirftisan  abfolute  nt 
 ceflity,this  is  called  neccfitas  vita,  the  neceffity  of  th 
 life;  there  is  another  neceffity  adfiatum  &  conditioncm 
 for  our  condition  andeftatej  wearenot  boundto  giv 
 that  which  is  neceffary  for  the  entertainment  of  our  life 
 to  helpe  our  neighbour  \  but  only  that  which  is  neceifar 
 for  us  to  live  decently  in  that  condition  of  life  wherei 
 weareplaced.lt  was  an  extraordinary  cafe  then,  vvhe 
 the  widdow  oiSarepta  having  but  a  little  meale  and  oy] 
 to  helpe  her  neceffity  and  her  child,  yet  ferved  the  Pre 
 phet  firft. 
 
 Secondly,  that  which  is  profitable  to  mee  ihoul 
 ferve  for  my  neighbours  neceffity :  Hee  that  hath  tn 
 coats,  let  him  impart  to  him  that  hath  none,  Luc3.11.  he 
 faith  not,  hee  that  hath  one  coat  let  him  give  it  to  hii 
 that  hath  none,  for  that  ferveth  for  his  neceffity. 
 2  Cor.8.1%*  That  your  abundance  may  be  afupplj  ft 
 
 the 
 
 Things  profitable  for 
 usihould  be  given  to 
 helpe  ouv  neighbours 
 neccflity* 
 
 Objett, 
 
Of  dt/lributive  ju/lice. 
 
 241 
 
 %Awfw. 
 
 v^'nat  mean:  by  abm- 
 danc-•. 
 
 Things  dele&able  for 
 us  ihould  fcrve  ^ur 
 neighbours  ucilmc 
 
 their  w  ant ;  here  it  may  fcemc  that  wee  are  onely  to  fup- 
 plyf our  neighbours  neceffity  with  our  abundance,  and 
 ntft  with  thofe  things  which  areneceflary  for  our  con- 
 dition and  eftate. 
 
 By  abundance  here  is  not  meant  fuperfluity ,  but  fuch 
 things  as  the  Corinthians  might  fpare  well  5  and  it  is  cal- 
 led abundance  in  refpeol  of  the  poore  eftate  of  the  faints, 
 who  were  in  lerufalem  at  that  time. 
 
 Thirdly,  that  which  is  delegable  for  mee,  ihould 
 fervefor  my  neighbours  utility,  and  they  give  this  ex- 
 ample of  it  5  In  Jfrael  they  ufed  to  anoynt  their  faces 
 with  oy  le  to  make  them  ihinc  $  and  they  ufed  to  annoynt 
 their  feet  to  make  them  the  more  fit  for  their  journey  j 
 and  they  fay,  that  a  man  was  bound  to  fpare  the  oyle 
 wherewith  he  was  to  annoynt  his  face,  for  his  neighbour 
 to  annoynt  his  feet  for  profitable  journey :  and  if  we  are 
 to  part  with  things  delegable  for  our  neighbours  utili- 
 tie,  much  more  are  wee  bound  to  part  with  them  for  our 
 neighbours neceffity.  Example,  Luc.  10.  theoyleand 
 the  wine  which  the  Samaritan  had  tofervehiminhis 
 journey  •,  yet  he  tooke  them  and  powred  them  into  the 
 wounds  of  his  poore  neighbour  5  hee  tooke  that  which 
 was  profitable  tohimia  his  journey,  ^nd  fupplied  his 
 neighbours  neceifity . 
 
 Laftly,  fuperfluity  ihould  give  place  to  our  neighbours 
 delight,  but  this  is  the  mifery,  that  the  rich  glutton  out 
 of  his  fuperfluity  will  not  beftow  his  crummesto  fupply 
 Lazarus  neceffity.  Luc.  16. 
 
 Thirdly,  it  muft  bee  given  with  the  wifedome  of  the!  ^Γ^^!^ί 
 
 ι_  ί*  Jn  ••/ijr  .  !  gi*e  place  to  ouxneigte; 
 
 heart,  the  modeft  receiver  is  aihamed  often  tisiestoi  boursdcii;ht, 
 take,  therefore  there  is  wifedome  required  to  faften  any 
 thing  and  urge  it  upon  him.  And  as  we  Ihould  not  jhame 
 thefe  who  have  not.  i.Cor.  if.  22.  So wifdomewill 
 teach  a  man  foto  give  to  the  children  of  God,  that  they 
 be  not  afhamed  in  receiving  it.  An  example  of  this  wee. 
 I  Sfff  have' 
 
 Men  Giould  give  to  the 
 poofe  \γ  th  wifedoroe 
 
~ 
 
 2.4* 
 
 An  Expofitionoftbe  MoYall  Law  Command. 8.  Lib,  ι 
 
 Β*4ξ,  Judged  wifcty  of 
 Rnth. 
 
 t 
 
 p1T\vimattu!ti. 
 
 Simile. 
 
 Altcejtobe  given  in 
 Sjnplkity, 
 
 # 
 
 have  in  fl^c*,  who  confidered  wifely  of  the  ftate  oiRuth^ 
 knowing  that  her  religion  had  taught  her  iTiamefaftneffe, 
 and  that  ihee  was  loath  to  bee  chargeable  to  others ,  al- 
 though {he  was  poore ;  therefore  hee  willed  his  fervants 
 to fojfcr  hertogleane  in  the  field:  next  hee  biddeth  her 
 come  andeate  with  him ;  and  thirdly^  he  commanded  his 
 fervants  to  letfo?ne  more  fall  ofpurpofe  to  her,  then  they 
 ufed  to  doe,  Ruth.  2.  See  how  wifely  hee  judged  of  the 
 poore ,E fay  5  8  •  7. Bring  the  pot  e  which  arc  cafi  out  of  thine 
 honfe.  and  2.  King*  4.  8.  The  mdonconfiraincd  himto 
 eate  breaa^_Uhafak~\vim attulit ,the  Seventy  tranilateitj 
 vptyti  it  fignifieth  not  a  bare  invitation,  but  an  enquiring, 
 envking,  and  compelling.  So  did  the  Difciplesto  Chriit 
 Luc.  24.29.  and  it  is  great  wifedome  to  doe  fo,  for  there 
 isfueh  modefty  in  the  children  of  God,  that  they  excufe 
 themfelves  being  loath  to  be  troublefome  5  therefore 
 theinviterfliouldbemoreearneft  with  them,  t^ircefi* 
 laus  vifiting  \yippelles  Chius,  and  knowing  his  poverty, 
 and  how  unwilling  hee  would  havebeene  to  have  taken 
 any  thing  from  him ;  fitting  by  him  as  hee  waslying  in 
 his  bed,  laid  unto  him ,  incommode  cub  as ,  thou  lieft  not 
 well,  and  lifting  up  his  pillow  fecretly ,  hee  conveyed  a 
 purfe  of  money  under  his  head,  which  money  when  the 
 old  woman  who  attended  him  did  find,  he  faid  Arcefilai 
 hoc. fur  turn  efi^  this  is  ^ircefilans  theft^  there  is  great  dex- 
 terity required  in  giving  to  fome. 
 
 Fourthly,  hee  muft  give  i^  in  the  fimpticity  of  his 
 heart  .•  Rom.  q.S.Hc  that  giveth^  let  him  doe  it  withfim- 
 flicitie.  It  muft  not  bee  given  with  oftentation,  as  the 
 Pharifees  gave  their  almes  withthefoundofatrumpet> 
 (JWat.  6.  2.  The  Iewes  writethat  the  Corban  which  was 
 in  the  temple  of  lerufilem^  had  this  proverbe  written 
 aboutit,  Thegift giveni/ifecretpaaficthwrathyProv.ix* 
 14. to  teach  them  to  give  that  which  they  gave,  fecretly, 
 and  to  make  novain  ihew  when  they  putitinthetrea- 
 
 . _____  fay* 
 
Of  difiributive  juflice. 
 
 Η  7> 
 
 fury,  and  not  to  let  their  left  hand  know  what  their  right 
 hand  doth. 
 
 The  fourth  thing  to  be  confidercd  is,  to  whom  it  ihould 
 be  given  i  to  the  poore;  Blcfcd  is  hce  that  confidercth 
 wijcly  of  the  pore.  Amanmuft  have  a  double  ufe  of  his 
 goods,  not  onely  to  entcrtaine  himfelfe  and  his  family, 
 but  alfo  to  give  to  the  poore ;  when  a  man  provideth  on  • 
 ly  for  himfelfe  and  his,  this  isbuta/w/tfg  tothefttfi, 
 Galat.  6.8.  hee  is  worfe  then  aninfidell  that  will  not  doe 
 this  ι  .7/0*.  5 .8  .but  he  muft  give  unto  the  poore,  and  this 
 is  a  fowing  to  thefpirit.   The  Iewes  were  to  leave  the 
 corners  of  the  fields  to  the  poore.  Levit.  ig.  ip. and  the 
 gleanings  oftheir  fields ;  the  corner  was  that  which  they 
 left  growing  in  the  field.and  the  gleaning  was  that  which 
 fell  away  in  the  reaping  j  and  fo  oftheir  olives.  D  cut.  2  4. 
 19.  and  as  the  mafter  of  the  family  was  to  give  the  firft 
 fruits  to  the  Priefts,  and  the  tithe  to  the  Levites  5  and  to 
 carry  the  fecond  tithe  to  Icrufalem  to  be  eaten  before  the 
 Lord:  So  he  was  to  leave  thefe  gleanings,  andthecor- 
 ners  of  the  field  to  the  poore  as  an  almes ;  if  there  were 
 many  poore  they  added  the  more,  and  if  they  did  fow 
 little  and  reape  much  according  to  the  bleffings  of  God, 
 they  added  the  more,  and  the  meafure  oftheir  corner, 
 was  the  fixtiet h  part,  as  the  Iewes  fay .  When  men  make 
 themfelves  friends  of  the  mammon  of  unrighteoufneffe, 
 that  they  may  receive  them  intoeternall  tabernacles,this 
 was  called  by  the  fathers  trajetfitiapecuwa,  money  got- 
 ten by  the  bill  of  exchange:for  the  merchants  whenthey 
 go  beyond  fea  take  not  their  money  with  them  for  f  care 
 of  robbing,  but  take  their  bill  of  exchange  with  them,  & 
 their  money  meetcth  them  in  a  ftrangc  country .•  So  the 
 children  of  God  give  out  their  money  here  unto  the 
 poore,  and  <:*/?  their  bread upn  the water,Eccle9j.  1.  and 
 they  take  Gods  bill  of  exchange  for  it,&  after  many  dates 
 theyfinde  it,  when  it  meeteth  them  in  the  life  to  come. 
 
 Sfffa  It 
 
 A  tvvofoM  ufoofcur 
 goods• 
 
 The  corners  of  the 
 fields  and  the  gleanings 
 lofctotiiepooce• 
 
 *3ϋ 
 
 How  men  make  them 
 friends  ot  riches. 
 
 Simile. 
 
ζ  44  dn  Expofition  of  the  Morall  Law.Qmma  8 .     Lib.  ι 
 
 [  To  what  poore  we 
 nuift  give• 
 
 vvp-ittai«nt9J 
 
 tremuit>  deft  fit• 
 
 Thofe  things  which  are 
 given  to  the  poore are 
 called  in  the  fcripturci, 
 fometimef  Eleemofjna 
 tfriujlitieMatt.  6.1. 
 &  Ky&yi.  Cor. ιό. i. 
 &Χ«ξΗ>ι  Cer.i6\j. 
 er  ttiiwia,  1  Cor. 
 16. 1  J,  (^  \vh'yi*> 
 
 Φ  αήςβ%-  feme*,  %. 
 Cor.  5?.  10.67*  κί\^γΐ 
 minificriumvet  facrtfi- 
 ciwn.i  Cor, 9.11. 
 
 It  ihould  bee  given  to  the  poore,  £r**£t  f  ty  bread  to  the 
 hungry^  Efay  48. 7.  A  man  in  his  neccflity  is  Lord  of  thy 
 goods,  Prov.  3.  27.  therefore  thou  canft  not  withhold 
 them  from  him. 
 
 The  poore  to  whom  we  muft  give,  are  firft,  the  wcake 
 poore,  [Vmatahiado^if his  handfaile  or  tremble,  Ltvit. 
 
 25.35. 
 
 Secondly,  if  he  be  one  of  our  owne  poore:  Deut.  15. 
 7.  J f  there  he  among  you  a  pore  man  of  one  of  thy  brethren^ 
 within  any  of  thy  gates  in  the  land  which  the  Lord  thy  God 
 giveth  thee,  thou  fialt  not  harden  thy  hearty  nor  fout  thine 
 hand  upon  thy  poore  brother. 
 
 Laftly,  if  heebeeone  of  the  poore  Saints,  and  one  of 
 the  houfhold  of  faith,  and  thou  give  him  in  that  refped, 
 thoujudgefl  wifely  of  the  poore ^  then  thou  fhalt  be  partaker 
 of  their  prayers,  and  thou  (halt  lofc  nothing.  The  A- 
 poftle  to  perfwadc  the  Corinthians  to  helpe  the  Saints 
 atlcrufalcminthelx  ncceffity;  faith,  2.  Cor. 8. 15.  that. 
 hee  that  had  gathered much  had  nothing  overy  and  hee  that 
 had  gathered  little  had  no  lacke.  God  brought  things  to 
 fuch  an  equality  amongft  the  Iewes,that  although  they 
 gathered  more  Manna,  yet  they  had  nothing  over  the 
 Homer,  and  they  that  gathered  lefle ,  yet  t.  eir  Homer 
 was  full;  there  were  many  miracles  in  this  Manna,  and 
 this  was  one.  Sothe  Apoftle  to  bring  an  equality  in  the 
 Church,  when  the  Corinthians  in  their  abundance  did 
 helpe  thofe  in  lerufaltm^  they  (hall  have  their  Homer 
 full,  and  fufficient  t<*  content  them  5  and  the  poore  faints 
 in  JerufalemjSxhough  they  gathered  little,  yet  they  {hall 
 have  nolacke;  for  that  which  the  Corinthians  beftow 1 
 upon  them  will  fill  their  homer^  and  they  againe  with 
 their  prayers  will  fupply  that  to  the  Corinthians  which 
 they  beftowed  upon  them  5  and  fo  boththeyand  the 
 j  Corinthians  fhall  be  brought  to  an  equality,  that  none  of 
 J  them  (hall  want, 
 π  So 
 
Of dijlributive  juflice. 
 
 MS 
 
 So  they  confider  wifely  of  the  poore  who  make  ι#Λ- . 
 t*rpf*k>  places  to  bring  up  poore  infants,  and  *7»χοΛ**ί«,] 
 hofpitals  for  the  poore,  thefe  the  Hebrewcs  call  £  Beth 
 Hhefdab~^  domm  mifericordta,  the  houfe  of  mei'cy. 
 
 They  of  Crete  are  commended  moil  for  their  hofpi- 
 talitie  ,  they  had  two  fort  of  hofpitalitie,  firft  ,  avfy'w, 
 where  the  ftrangcrs  dined  5  and  αιμ>*ί  tovjthc  houfe  where 
 theyflept,  and  hee  who  entertained  thofe,  wascalled 
 9$&p* »  he  gave  them  fait  and  bread  in  fignum  amiciti*  -y 
 and  from  this,  the  Greeke  fathers  in  the  Primitive 
 Church  called  the  Preacher  wl•^  becaufe  heegiveth 
 the  bread  of  life  to  men  here,  as  ftrangers  andltogrimf 
 upon  the  earth. 
 
 Contrary  to  this  is  inhumanity,  not  to  receive  ftran* 
 gers^  hchv/eve  the  Samaritans,  who  would  not  receive 
 the  Apoftlesj  but  the  greateft  barbarity  of  all  is  to  kill 
 ftrangers,  as  the  Carthaginians  did  5  fo  Bufirts,  this  is  cal- 
 led *w**nUA}  the  killing  of  guefts. 
 
 Miferable  niggards  who  giue  nothing  to  the  poore 
 have  not  the  right  ufe  of  their  owne  bread,  t^dchab  caft 
 himfelfe  upon  his  bed ,  and  could  not  eate  his  bread  be- 
 caufe he  could  not  get  Naboths  vineyard  3  thefe  wretches 
 have  neither  the  right  ufe  of  their  goods  for  themfelves 
 nor  for  others.  The  Prophet  Zacharie  calleth  great  men 
 iheokesof Bnfan,  Cap.  11.  2.  Why  are  they  called  the 
 qakes  ofBafan  i  becaufe  the  oake  tree  bringeth  forth  no 
 fruit,  but  that  which  feedcth  hogges ;  fo  great  men  doe 
 nothing  for  the  moft  part  with  their  riches,  butfeede 
 horfesand  dogges ,  but  poore  La&artM  ftarveth  at  the 
 gate.  Lukei^.Amlrofchio^Tanempoflulat  pauper  &  e- 
 quus  mordet  aurnm,  that  is,  the  poore  beggeth  a  peece 
 ofbreadonely,butthc  horfe  as  itwereeateth  gold. 
 
 The  conclufionof  this  is:  1.  lob.  3.   17.  Whofoever 
 
 hath  this  worlds  good,  and,  feeth  that  his  brother  hath 
 
 needc^  and  fouttcth  up  the  boweL  of  compafsion  upon  him, 
 
 Sfff  3 
 
 Γ-Π0ΠΓΊ3 
 Domuimifiricorai, 
 
 The  horpitality  of  the 
 Crctia/ir. 
 
 piaachers  wny  called 
 
 Niggardly  wretches 
 have  nottheafeofthei 
 ovvne  goods. 
 
 Why  great  met  called 
 oakes. 
 
 Conclufiottj  1 1 
 
%  46  Jn'Expofition  of  the  Moral!  Lctw.commanL  8  Lib  ζ 
 
 Conclusion*  2, . 
 
 Reftitution  what? 
 
 how  dwelleth  the  love  of  God  in  him  i 
 
 They  who  give  their  almcs  to  bee  feene  of  men,  lofe 
 their  reward  with  God  -,  and  they  lay  up  their  trcafure 
 in  the  tongues  and  eyes  of  men,  which  is  a  cheft,  having 
 neither  locke  nor  key  to  keepe  it. 
 
 Who  isboimi:xo  make 
 reiUiuiion, 
 
 CHAP.  X. 
 
 Of'fyfiitution. 
 
 Commandement.  VUL " , 
 
 Luc.  ip.  8.  And ZAcheus  flood  tip  andftid  unto  the  Lord^ 
 Behold^  the  hdfe  of  my  goods  J  give  tl•  the  poore}(jrc.  and  Γ 
 reftore  him  four  ef old. 
 
 REftitution  is  a  part  of  diftributive  juftice.  The 
 chiefe  intention  of  the  law-giver  is,  that  no  man 
 ihould  defraud  his  neighbour,  but  if  he  hath  taken  any 
 thing  from  him  by  fraud  or  oppreflion,  then  hee  fet- 
 teth  downe  the  way  how  he  may  be  recompenfed  by 
 making  reftitution. 
 
 In  reftitution  coafider  thefe  points :  Firft,  what  it  is  5 
 Secondly,  what  is  to  be  reftored  5  Thirdly,  how  much 
 is  to  bee  reftored ,  Fourthly,  to  whom  it  is  made;  Laft- 
 lyvwhen  it  is  to  be  reftored. 
 
 Reftitution  is  defined  after  this  manner,  it  is  a  fpe- 
 ciall  ad  of  diftributive  juftice,  by  the  which  a  man  is 
 bound  to  reftore  to  another  that  which  is  his,  by  the 
 law  of  equity  ,formally,orvertually. 
 
 He  is  bound  to  make  reftitution,  who  withholds  ano- 
 ther mans  goods :  The  law  of  God  bindeth  him  to  make 
 reftitution,  although  hee  be  bound  by  no  humane  con- 
 tracts Zackus  was  obliged  here  to  make  reftitution, 
 
 although 
 
Ο/Ί^β'ιΜϊοη. 
 
 M7 
 
 although  there  was  no  humane  law  nor  contrail  that  did 
 bind  him ;  the  law  of  God  bindeth  the  deceive  r  to  make 
 reftitutionto  the  party  whom  hee  hath  hurt,  before  ever 
 thelawoftheludgebindehim;  and  thepunifhmentin- 
 ftituted  by  the  Iudge  frceth  him  not,  from  that  which  he 
 oweth  to  the  party ,  unlcife  the  thing  adjudged  bee  given 
 to  the  party  •  and  as  hee  who  fatisfieth  and  defrayeth 
 one  debt,doth  not  fatisfie  for  another :  So  when  he  hath 
 fatisficd  the  Iudge,he  remaineth  ftill  debtor  to  the  party. 
 
 Secondly,  whatis  to  be  reftored :  Here  weemuft  put  j 
 a  difference  betwixt  rcftttution  znafatisfa^ion^n  wrongs 
 and  injuries  done  to  our  neighbour,  properly  wee  make 
 fuisfaftion^  but  not  restitution  ;  but  m  things  ftolen  and 
 taken  away,  we  make  reftltntion. 
 
 Fjrft,ifa  man  hath  damnified  his  neighbour  in  his  foule, 
 he  mull  make  fatisfadion  to  him  after  this  manner;  Firft, 
 he  muft  confeife  hiscrrourto  him;  againe, hee muft fet 
 downehisretradations  Thirdly,  hee  fliould  pray  ear- 
 ned ly  to  the  Lord  for  him,  that  hee  would  reclaime  him 
 from  hiserrour  ^  confeflion,  retractation,andintcrceifion 
 is  all  that  is  required  of  him,  to  repaire  thehurt  that  is 
 done  to  his  neighbours  foule. 
 
 Secondly,  for  defamation;  If  amanhadflandereda 
 woman  in  Jfrael,  and  raifed  an  evill  report  upon  her  after 
 hee  had  married  her,  and  had  not  found  her  a  maid  ; 
 and  if  the  fignes  of  her  virginity  proved  otherwayes , 
 then  the  elders  of  the  city  were  bound  to  take  the  man, 
 and  to  whip  him,  and  befides  hee  was  to  pay  an  hundred 
 fl  ekels  to  her  father,  becaufe  hee  had  defamed  her 
 Ό  tut.  21.  16.  If  a  man  againe  had  layenwitha  maide 
 that  was  not  betrothed,  then  hee  was  bound  to  pay  fifty 
 fhekels  to  her  father,  and  likewife  hee  was  bound  to 
 marry  her,  and  not  put  her  away.  Ifamanflander  his 
 neighbour  and  raife  an  evill  report  upon  him ;  hee  is  to 
 confeife  publickly  the  wrong  that  hee  had  done  to  him, 
 _j Sfff  4  and 
 
 A  difference  betwixt 
 reflitutionandfacis- 
 fad  ion. 
 
 In  damnifying  our     * 
 neighbour ,we  muft 
 make  confeflion,  refti 
 union,  and  fathfaftici 
 
 What  reft  itu: ion  was 
 to  be  made  in  dam.ii• 
 f)  jag  a  man  or  wo- 
 man swam  e. 
 
2,48 
 
 ObjeFvim, 
 
 Anfro. 
 A  nun  is  to  refpe&  his 
 ovvne  good nime be- 
 fore hi*  neighbour;. 
 
 A  fourefold  etf&ituuon 
 in  curing  eeflation, 
 iham^aad  froar*. 
 
 A  diffeiencebetw'ix^,, 
 thcreili:ution  to  a  fice 
 man  in  Jj/fae/,  and*  , 
 Savff,'anda  woman/ 
 
 ^#  Expofition  of  the  Moratt  Law£ommancL  8.  Lib,  τ, 
 
 and  make  a  recantation  of  all  that  hee  hath. fpokea,  for 
 the  wrong  which  he  hath  done  to  his  neighbour.. 
 
 If  it  bee  faid  that  a  man  is  more  bound  to  have  a  regard  j 
 to  his  own  good  name,then  to  his  neighbours;  and  when 
 he  maketh  a  recantation  this  waies  publikely,  he  ftaineth 
 his owne good  name  to  free  hisneighbour. 
 
 Hee  is  to  preferre  hisovyne  good  name  to  the  good 
 name  of  his  neighbour,  if  hee  and  his  neighbour  bee  in  an 
 equall  cafe  s.  but  in  this  cafe,  the  flanderer  hath  loft  his.  ] 
 good  name.,  and  poiTeffeth  it  unjuftly ;  but  the  good 
 namejuftlybelongethtohim  who  is  ilandered and  de- 
 famed; and  by  all  law  conditio pofsident k \  cfi potior y  hee 
 th#t  is  in  poifefliorihath  the  beft  right. , 
 *  If  hee  had  done  wrong  to  his  neighbours  perfon  and. 
 hurt  him,  then  hee  was  bound  to  give  him  curationem  & 
 ceffatienem.Exoci.  21.  ip,thatis,to  fatisfie  the  Chirur- 
 gim for  curing  of  him,  and  togivehimfomuchashee 
 might  have  gained  all  the  time  $  &  the  lewes  adde,  that 
 hee  was  to  pay  befidesforhis^^w^and  for  his  fmart. 
 If  a  man  had  hurt  a  ilave  in  Ifrael^  whom  fatisfied  hee  for  j 
 curing  of  him  «?  the  C  hirurgi  an -y  whom  fatisfied  hee  for  J 
 his  ccjpttiont   his  mailer,  becaufc  hee  wrought  to  him  y\ 
 whom  fatisfied  hee  for  his  paine  i  himfelfe  •  whom  fatis-  j 
 fied  hee  for  his  ^/r^/i  <  no  body  5  becaufeheewasbut  a  j 
 ilaye  and  capable  of  no  credit.  I  fa  man  had  hurt  a  free*  | 
 man  in  ffrael,  he  fatisfied  the  Chirurgian  for  this  curing,. j 
 and  he  fatisfied  .himfelfe  for  three  things  5  for  his /&*»**,.  j 
 forhis  paine,  iindfotkiscc/Jation.  Ifa  man  had  hurt  the  ϊ 
 wife  of  an  lp-aelite,  he  fatisfied  the  CbirnrHan  for  curing 
 of  her,  he  fatisfied  her  husband  for  heicctfatiom  hefatis-  ι 
 fied  herfelfe  for.  her.  paine^  and  for  her  fiaatf :  hee  fatis- , 
 fied  a  part  to  h,er  husband,,  and  a  part  to  herfelfe,  be-i| 
 caufe  it  tended,  to  the  credit  of  them both:  but  the  riJ 
 vill  law  faid,  HomoMbcr  rnllo  pretio  ajlimari  potefl^  a  free  ; 
 man  can  bee  valued  at  no  price  $  hee  that  hurteth  afreet 
 
 man,. 
 
\ 
 
 Of  T^tUittttion^ 
 
 V) 
 
 man,by  the  law  he  is  bound  Adccjpitioncm-cr  curationem^ 
 topay  for  his  (reflation  and  airing  5  but  if  he  hath  made 
 any  deformity  or  fcarre  in  his  body  >  hec  cfcuH  make  no 
 fatisfaftion  for  that ,  Corpus  enim  libcrum  nullum  tttitnt 
 dfiimatfonetn,  a  bodiethat  is  free  is  not  capable  of  any 
 valuationfaiththcLaw.  Butifa  man  fhould  make  a  ftar 
 or  a  blemilh  in  a  Have,  there  may  be  a  recompence  taken' 
 for  that,  for  as  there  is  a  great  difference  to  hurt  a  man  in 
 his  face  3  and  to  hurt  him  in  thefoote,  fo  there  is  a  great 
 difference  betwixt  a  free  man  and  a  fiave,  and  therefore 
 the  Greekes  call  ilaves  J.v^?^-^<  their  mafiers  feet. 
 
 Asfatisfaftion  is  to  bee  made  for  wrongs  done,  fois 
 reftitution  for  things  ftolen  or  taken  away  by  fraud,  and 
 ■here  reftitution  ismadc5when  it  is  idem  numerofyecie^vel 
 tqu'ivAlcn:^  the  felfc  fame  thing  that  was  taken,  or  the 
 fame  in  kmde5orelfethe  equivalent  and  worth  of  it. 
 
 Firft,  heeistoreftore  idem  numero  5  the  felfe  fame 
 thing,  if  it  be  extant,  and  not  perifhed,  and  if  it  be  worfe 
 he  is  bound  to  make  it  good,  arid  if  it  be  not  extant,  then 
 to  reftore  it  idem  ftccie,  and  if  that  will  not  fatisfie,  hee  is 
 bound  to  give  Aquivalens^  the  worth  of  the  thing. 
 
 Ίη-teftirution  this  rule  alfo  mud  bee  obferved.  Lands 
 which  prefcribe  not  are  to  be  reftored5  2.  King.  fl.  the 
 widow  being  away  from  her  land  [ev^n  yearcs,  in  the 
 time  offamine  amorigft  the  Philiflims^  {hee  came  home 
 at  the  end  of  feveh  yeares,  and  the  king  commanded 
 to  reftore  to  her  all  that  were  hers,  and  the  fruit  of  the 
 field  fince  ihe  left  the  land,  fo  that  if  it  be  a  thing  fruitfull 
 which  is  withholden,  itmuftbeereftored  with  the  fruits* 
 of  it5thefe  charges  fliould  oncly  be  deduced  which  were- 
 be-ftowed  in  gathering  in  thefe  fruits;  but  if  the  thing  bee 
 not  fruit  full  of  it  felfe,  and  yet  it  hath  beene  kept  backe* 
 from  the  owner  for  a  time,  and  hee  who  withheld  it,  \ 
 hath  made fomegaine  by  it,  hee  is  not  bound  in  that- 
 cafe  to  make  reftitution  of  the  gaine  which  hee  bath  got-  > 
 
 ten 
 
 luxtiglojjam^u*  φΐ*β 
 fiokuUjf.Adl* 
 
 A  threefold  re ^itmion 
 in  things  ftokn. 
 
 Lands  within  ^prefcrip-' 
 tio.i  .the  lands  are  to  bs 
 reftorsdjbwt  not  iks 
 gains* 
 
z%o 
 
 Jin  Expofttionoftbe  Mor all LaTb.Command.S. Lib• 2.1 
 
 Things  ilafull  given  by 
 the  owner,thc  rcccinr 
 was  not  to  lender  it 
 backe  againe. 
 
 Things  lawfuil  given 
 by  the  owner  3the  recei- 
 ver is  bound  co  reflcre 
 
 it  backe  againe. 
 
 I  In  what  cafe  refluution 
 is  10  be  ftiadc  to  ihc 
 dead. 
 
 ten  by  it;  example,  a  theefe  hath  a  chaine,  and  hath 
 made  fome  gaine  by  it,  hee  is  bound  to  reftore 
 the  chaine  backe  againe,  but  not  the  gaine  5  So  the  bi- 
 ting ufurer  is  bound  to  give  backe  the  money ,  but  not 
 the  gaine. 
 
 Things  which  are  not  to  bee  reftored,  Idquoddatur 
 propter  delitfum  non  eft  refiituendnm  .•  if  it  be  a  finne  both 
 upon  the  part  of  the  giver,and  the  receiver ;  the  receiver 
 is  not  bound  to  give  it  backe  againe :  when  ludah  gave  his 
 ftaffc  and  fignet  to  Tamar^  to  lie  with  her,  it  was  a  ίϊηη  e 
 upon  his  part  to  give  them,  and  a  finne  upon  her  part 
 to  receive  them,  therefore  ihee  was  not  bound  to  give 
 them  backe  againe  to  ludab^  but  they  were  to  bee  given 
 to  the  poore,  for  it  was  not  lawfull -for  hertokeepe 
 themtoherfeue:  when  the  Scribes  gave  thirty  pieces 
 ofiilver  to  ludas  to  betray  Chrift,  ludas  tookethe  mo- 
 ney, but  hee  repented  and  caft  it  backe  againe,  but  they 
 would  not  take  it  to  put  it  in  their  treafury . 
 
 But  if  it  bee  lawfu  1  upon  the  part  of  the  giver,  and  not 
 upon  the  part  of  the  receiver,  then  the  receiver  is  to  give 
 it  backe,  and  to  make  reftitution  to  the  giver•  Salomon 
 faith,  £#y  wifedome^wd fell  it  not^Vrov.  10.  It  is  lawfull 
 for  a  man  to  come  to  aludge,  and  to  offer  him  money  to 
 ■doehimjufticc,  and  to  expide  his  caufe*  yctitisnot 
 •  lawfull  for  the  ludge  to  take  it  5  and  if  hee  did  take  it,  he 
 was  bound  to  make  reftitution. 
 
 Thirdly  to  whom  reftitution  is  to  be  made. 
 Ζ  acinus  faith,  Whomsoever  ι have  damnified^  to  him  1 
 will  make  reftitution :  and  if  he  be  dead,then  he  is  bound 
 by  the  law  to  make  reftitution  to  the  next  kinfman3iV//w• 
 5.^,7.  and  ifheehavenoUnfinen,  to  give  it  the  poore, 
 Naomi  faid  to  Ruth  her  daughter  in  law,  Bleffed  bee 
 the  Lord,  who  hath  not  left  off  his  kindneffc  to  the  living 
 ar.dtotbedeadi  Ruth.  1.  that  is,  to  the  pofterity  of  the 
 dead. 
 
 What 
 
Of  Ί{€ΪΙ'ηηύοη{ 
 
 51 
 
 \\  hat  if  thofe  from  whom  Zucbcus  had  rakenby  fulfe 
 accufation,  had  had  no  children  to  whom  heeihould 
 make  reftitution,might  hee  then  have  given  thisfourc/oU 
 to  the  poore,as  almes  i 
 
 No,forinthiscafeitwasjuft  debt  to  the  poore,  and 
 not  almes,  Ifla  communicatio  non  eft  gratuity  fed  ex  just  i- 
 tiadelctur^  it  was  not  a  free  gift  here,  but  a  thing  that 
 belonged  juftly  to  them,  for  thepoorein  this  cafe  fuc- 
 ceed  to  the  children,  and  a  man  may  not  make  almes  of 
 that  which  is  juftdebt:  this  was  proper  to  the  poore, 
 therefore  hee  could  not  give  it  as  almes,  and  this  was 
 thebraggeofthePharifee,  LukciS.  12.  Do  decimas^  I 
 give  tithes  of  all  that  I  fofeffe,  hee  madea  gift  ofthat  hee 
 was  to  pay.  K^ilmes  in  the  syriackeis  called  juflice,  Mat. 
 6.  1.  Whenthoudoeflthy  j«i//^3that  is,  thine  almes  :  the 
 reafon  of  this  is,  becaufe  almes  is  a  fruit  ofjuftice,  and 
 not  of  oppreifion  j  the  poore  would  have  beenehereas 
 heires,  and  this  would  havebecne  due  to  them  .•  but  if 
 he  had  given  anything  befides  to  them,  that  had  bcene 
 almes. 
 
 Fourthly,  how  much  is  to  bee  reftored  •,  Mofes  law  ap 
 pointed  not  fo  great  a  punifhment  for  him  that  ftole  mo  - 
 ney,  or  houfboldftuffe,  as  for  him  who  ftole  ihecpe  or 
 oxen,  for  there  are  fomeevilsconfideredinthemfelves, 
 although  they  be  lefle,  yet  they  doe  greater  hurt  to  the 
 commonwealth,  then  thofe  that  are  greater,  andfome 
 finncs  are  committed  with  a  greater  facility  then  others  5 
 as  it  is  eafier  to  fteale  iheep  or  oxen  then  money,becaufe 
 money  is  more  clofely  kept ;  now  neat  and  fheepeare 
 more  neceflary  for 'the  life  of  man  then  mony  ?  fheep 
 and  oxen  were  the  facriiices  which  were  offered  unto 
 the  Lord,  and  therefore  no  marvell  although  there  was  I 
 agreaterpunilment  infli&ed  for  dealing  of  them  then  1 
 for  ftealirgof  other  things. 
 Why  did  the  Lord  command  five  oxento beerefto-  j 
 
 «g?'A 
 
 Inat  which  is  juftdebt 
 
 a  man  is  not  to  make 
 almes  of  it. 
 
 Wliyalmrs  and  juftice 
 harh  bo:h  o;,c  name. 
 
 ThciTieafurcaf  thcrc- 
 ftuutisn, 
 
 red.1 
 
 £&P- 
 
Μ* 
 
 j$n  Expofition  of the >Mor  all  LatoXcmmnndS* Lib, 
 
 Anfieer. 
 
 The  difference  betwixt 
 the  refutation  of  oxen 
 
 Ά**β. 
 
 According  to  the  nas 
 ture  of  the  theft  the  pa< 
 nifhmentistobemeas 
 fured. 
 
 o^V^T*^ 
 
 Λπ  example  of  Ζλ$*η* 
 reftitation. 
 
 red  for  one,  and  but  foure  iheepe  to  be  reft  ored  for  one. 
 
 Becaufe  it  was  a  .greater  boldnefle  to  fteale  oxen 
 then  iheepe  ,  and  leife  neceflity  to  fteale  one  oxe,  then  a 
 iheepe ;  for  a  man  perchance  might  fteale  a  iheepe  in  j 
 neceffity  to  fatisfie  him  and  his  family,  but  not.an  oxe  j 
 to  fatisfie  him  and  his  family.  Againe,  the  oxe  was  the  1 
 beaft  that  was  moft  neceifary  for  them,  and  therefore  I 
 he  who  ftole  an  oxe  was  more  feverely  punilhed,| 
 therefore  the  Greekes  when  they  would  praife  a  thing: 
 they  put  gk  to  it,  as  ,w^©->  a  faire  child,  and  β&υ'κ©-  a 
 faire  figge. 
 
 What  was  the  reafon  when  a  thing  was  ftolne,  if  it 
 was  found  with  the  man,  he  was  not  fined  in  fo  much,  as 
 if  it  had  beene  killed  or  fold. 
 
 The  reafon  of  this  was,  when  the  theefe  went  on  in 
 his  finne,  the  puniihment  was  enlarged,  zachew  ftinted 
 himfelfe  to  fourefold,  not  by  vertue  oiCMofcs  law,for  be 
 was  but  a  heathen,and  a  publican ;  but  becaufe  he  knew 
 not  certainly  howmueh  was  due  to  every  one,  hee  will 
 rather  give  more  then  leife.  So  David^  Sam.  12.5.  faith* 
 hee  will  reftore  the  lambe  fourefold,  but  in  the  ori- 
 ginall,  it  is  ArbangtM]m,bi*  quatuor^  twice  famuch  asit 
 commanded  in  the  law, Exod.  21.27.  forthe  Hebrewes 
 double  in  theduall  number  nntill  they  come  to  feaven. 
 And  he  will  give  the  halfe  of  his  goods  to  the  poore. 
 Let  us  put  this  cafe  :  Zachcm  hadinhisftocke  anhun- 
 aredthoufandpuunds,\\e  taketh  of  this  ten  thousand  from 
 the  poore,  andbindeth  himfllfe  to  give  backe  to  them 
 whom  he  hid  defrauded  fourefold,  this  would  have  a— 
 mounted  to  ibrtie  thoufand  pound,   there  remarnes  be- 
 hindefixtie  thoufand  pound  in  the  ftocke,  the  halfe  of 
 this  hee  giveth  to  the  poore,  and  now  remaineth  rhirtie 
 thoufand  in  the  ftocke,  and  then  he  faith,  the  reft  which , 
 is  bchinde  is  mine  owne. 
 
 Hftly,in  what  order-reftitutionistobe  made. 
 
 Where 
 
Of  7(ej}ituuon. 
 
 Where  there  is  iufficienttofatisfieall,  thenccrtaine 
 debts  are  to  bee  payed  before  uncertaine.  If  there  bee 
 noff  ufficient  to  fatisfie  all,  and  the  creditors  bee  equally 
 then  reft  itution  fr<?r4/0  is  to  be  made  5  and  if  they  be  not 
 equall,  then  the  pooreisfirft  tobefatisfied,  and  if  there 
 I  be  nothing  to  fatisfie,then  there  mud  be  a  willing  minde. 
 The  Schoolemen  obferve  very  well,  that  there  is  Ncccf. 
 fit  as  prtceptt,  &  nccesfitas  medi)^  the  neceffity  of  the  pre- 
 cept and  the  neceflity  of  the  meanes ,  where  the  precept 
 binds,&  the  meanes  cannot  be  had,the  the  Lord  accoun- 
 ted that  obedience  to  the  precept  where  there  is  a  willing 
 minde:  Example,  The  Lord  coramandeth  every  Chri- 
 ftian  man  to  receive  the  Sacrament,the  Chriftian  is  taken 
 captive  amongft  the  Turkes,  fo  that  hee  cannot  come  to 
 the  Sacrament,  in  this  cafe  the  Lord  doth  except  his  de- 
 fire  for  the  deed.So  if  a  manbe  willing  to  pay  that  which 
 he  is  bound  to  pay  necesfitate  praceptt^  albeit  the  meanes 
 faile,  the  Lord  accepteth  his  will  for  thedeedein  this 
 cafe,  and  reputeth  him  obedient  to  his  Commande- 
 ment. 
 
 Laftly,  when  reftitution  is  to  be  made. 
 
 Zachcm  reftored  at  that  time  when  Chriftfpaleto 
 him,  he  left  it  not  to  bee  done  by  his  hey  res,  but  he  pay- 
 ed it  himfelfe,  hee  faith  not  dabo^  I  {hall  give  it,  but  doy 
 I  give  it  in  the  prefent  time,  while  this  impetus  fpirittts 
 was  upon  him,  at  the  fame  time  hee  will  reftore  5  for 
 this  iufatus  fpiritm  is  foone  quenched,  while  Chrift 
 ftandeth  by  hepayethit.  £.#0.2 2. 2 6. Reftore  thy  neigh- 
 bours raymetit  in  which  his  skin  ileepeth,beforethe  Sun 
 go  downjio  the cloathes  that  he  weareth;  in  the  morning 
 oeforethe  Sunrife.  Abimckch  rofcup  early  in  the  mor- 
 ning to  reftore  Sara  to  Abraham.  Gen.  20.8.  Lcv.6.j. 
 The  Lord  commanded^that  when  a  man  made  reftitution 
 he  ihould  give  the  principal,  &  adde  a  fifth  part  more  to 
 xt,and  give  it  to  him,to  whom  it  appertained,  &the  time 
 
 *5? 
 
 To  whom  chiefly  rcftii 
 tution  is  fiiilco  b:c 
 vna.de. 
 
 HcctftiUt 
 
 Vrtctfu 
 [Med'tj. 
 
 IS 
 
 Τ  lie  meanes  are  foraes 
 tifliean  accompliihment 
 oitheprectpu 
 
 There  is  no  delay  to  bee 
 made  in  reftitution• 
 
 L 
 
ζ  14  ^n  Expofition  of  the  Moral!  LaT*.  Command^.  Lib.  £ 
 
 is  fet  downe,  in  the  day  of  histrefpafle  offering,  hee  was 
 not  then  to  defer  re  it,  Irov.  3•?  8.  Say  not,  come  againe  to 
 morrow,  hee  is  bound  prefently  toreftoreiftheyhave 
 mcanes,  and  if  he  may  doe  it  withoutthelofle  of  his  cre- 
 dit, if  the  finne  be  fecret,or  without  theoverthrow  of  his 
 family,  hee  is  not  to  make  reilitution  prefently ,  unlefle 
 he  bee  in  as  great  neceffity  to  whom  reilitution  is  to  bee 
 made;  and  lail,  hee  who  hath  ftolen any  thing fecretly, 
 and  cannot  make  reilitution  without  difcovery  of  him- 
 felfe,  he  is  not  to  give  it  himfelfe,  but  by  another,  to  fave 
 his  credit. 
 
 Theconclufion  of  this  is,  If  thou  makereflitution  thou 
 (halt  be  the  child  of  Abraham,  and  falvation  ihall  come 
 to  thy  houfe  ;  thou  ihalt  not  overthrow  thine  houfe  by 
 this  meane,  but  build  it,  but  othcrwife,  thou  and  thy 
 money  ihall  periih  together,  and  Thy  children  β  all (flatter 
 the $oore  for  brea&,  as  lob  faith,  lob  27. 
 
 CO;M« 
 
2-55 
 
 ■ 
 
 Commandement.  I X. 
 CHAP.  L 
 
 That  a  Judge  may  he  a  falfe  witnejje. 
 
 Mxod.  20. 1 6.  Thou  jhdt  not  heart f4fe  witnejfc agtwfi 
 thy  neighbour. 
 
 His  Commandement  is  broken  eitherin 
 judgement  or  out  of  judgenient. 
 
 The  perfons  who  concurre  in  judge- 
 ment  are  firft,  the  Iudge,  andheeisftrft 
 called  by  the  Hebre  wes  iShop'bet.  Secondly 
 [bagnal  mifiphat ,  ]  hee  that  hath  hiscaufetobetryed 
 before  the  Iudge.  Thirdly, [^BeioDin^,  films  iudici\,the 
 guilty  perfon,  and  hee  is  called  alfo  [cbobbel']  debitor,  or 
 creditor.  Fourthly  the  witneffes.  Fiftly,  [melitz,^  the 
 advocate*  The  parties  who  were  tryed  in  judgement, 
 were  called  [anfacribboth,']  viri  litis, ve!  adverfari],  all 
 thefe  may  bcare  falfe  witneife  in  judgement. 
 
 Firft,  the  judge  may  bee  a  falfe  witneife  5  theludgeis 
 bound  to  doe  two  things.  Inlitcc  and  lodgement.  Hee 
 is  bound  to  doe  luflicc,ti\2£  is,to  proteft  the  innocent,  & 
 to  deliver  them  from  oppreffion.  lob  29.17.  Ibraketbe 
 jawes  of  the  wicked,  ana  flttckt  the  fpoyleout  of  his  teeth. 
 Agood  judge fliould  doe  as  David  did,  whofmotethe 
 
 lion 
 
 T>omtnusluJicij. 
 
 Γ* UTpFito*  iudici; 
 
 ^STI  debitor. 
 t»H^  idvocttof• 
 
 ΠΙΠΊ  »WK  Viri 
 -  »-■ 
 
 iltU  •velcontcnticnum. 
 etu]  -/Muii'ci  Advtrfiiri) 
 Five  Co  its  of  perfons 
 may  bcare  falfe  wieneiE 
 in  indgement. 
 The  Iudge  may  pervert 
 twOthin^Sjiuftice^and 
 iudgement. 
 
 Φ   ^ 
 
zs6 
 
 An  Expofttionofthe  Moral!  Law.Comma*$.     Lib. 
 
 An  upright  ludge  is  to 
 doe  tw<»  things". 
 
 A  Judge  mufl  incline 
 to  neither  hind. 
 
 lion  and  tooke  the  lambe  out  of  his  mouth,  i.  Sam.ij 
 3  5 .  but  Saul  referved  Agag  the  wolfe  that  hee  might  kil 
 thelambes,  i.S<w.  15.  p. 
 
 Thefecond  part  of  the  Iudgesdutie  is,  to  doe  judge 
 ment^  that  is,  to  punifli  the  wicked  5  and  that  hee  ma] 
 performe  this  duty  rightly,hee  muft  proceed  two  waics 
 either  per fcrutinium ,  by  fearching  out  the  matter  dili 
 gently  if  there  be  no  witneffes,/^  29-16. The  etufe  whici 
 I  knew  not  1  fear ebed out y  a  ludge  fiboulddiggethrougl 
 the  wall  to  finde  out  abominations,  as  Ezektel  did,  Eze 
 8.8.  Secondly,  if  he  would  judge  rightly,  hee  muft  try 
 out  the  truth  per  tefies. 
 
 Firft,  a  ludge,  who  is  the  Lords  deputy  muft  ftud; 
 to  imitate  the  Lord  who  is  the  great  ludge  of  th 
 world  who  cannot  doe  wrong :  Gen.  1 8 . 1 5 .  he  muft  nc 
 incline  more  to  the  one  part  then  to  theother,  untill  hei 
 have  tryed  the  caufe  $  and  as  the  Arithmeticall  midft  i 
 equally  diftant  from  both  the  extremes,  fo  muft  th 
 ludge  ftand  neutrally  affeoted  to  both  the  parties,  an< 
 enclinc  neither  to  the  one,  nor  to  the  other .-  and  as  th 
 tongue  of  the  ballance  ftandeth  equally  to  both  th 
 fcales,  fo  muft  th^  ludge  toboth  the  parties,  and  th 
 Hebrewes  obferve,  that  ofnaiyn  is  both  called  th.eeare: 
 andapaireofballances,  for  even  as  the  tongue  ofth 
 balance  ftandeth  as  a  judge  betwixt  the  two  fcales,  an 
 enclineth  to  neither  of  them,  untill  the  weight  bee  hi 
 into  the  fcales,  fo  fhould  the  eares  of  the  ludge  ftan 
 equally  affeoted  to  both  the  parties  untill  hee  hearcthe 
 reafons. 
 
 Secondly,  the  great  ludge  of  the  world  enquiret 
 before  he  judgeth,  hee  will  come  downe  and  fee  whe 
 ther  they  have  done  altogether  according  to  the  crie  c 
 thefinne,  Gen.  18.  21.  Licet  fintDeo  apcrta,nontamt 
 punlvlt  auditafdvifa^  albeit  nothing  be  hid  from  Goc 
 for  all  things  are  naked  before  him,  Heb.  4.  yet  he 
 
 punifhg 
 
 O'ttN' 
 
 Bitinccs. 
 
 Alwdgenuftinquire 
 before  keiud^e. 
 
That  a  Judge  may  be  a  fal/e  yoitwffe. 
 
 *57 
 
 AIuQ^cmuilnotjuJge 
 
 puniihed  not  thole  things  which  hcc  heard  oncly,  but 
 what  he  faw.  And  the  counccll  oiLateran  advifed  Iudgcs 
 to  lcarne  of  God  himfelfe  to  try  and  examine. 
 
 Thirdly,  the  great  Iudge  of  the  world  judgeth  not 
 raihly ,  temcritic  and  inconfideratenefTe  are  principall 
 motives  to  make  a  Iudge  errc  in  judgement,  as  we  fee  in 
 the  cafe  of  Davids  judging  betwixt  OMipbibofeth  and 
 Ziba:  Firft,D»M;/Vpromifed  and  fwore  that  he  would 
 be  a  friend  to  Jonathan,  ι  Sam.  ip%  and  remembring 
 his  oath,  he  gave  his  lands  to  his  fonne  Mephibofeth  5  yet  1 
 by  the  falfeaccufations  of  Ziba,  and  Davids  furmifmg^ 
 that  Mephibofeth  affefted  the  kingdome,  he  will  give 
 the  whole  lands  of  (Mephibofeth  ιοζώα^  and  which  is 
 more,  when  hee  knew  the  truth,  and  faw  the  treachery 
 of  Zila  j  yet  hee  would  not  recall  his  former  fentence, 
 but  faid,  Whyfpeakefl  thou  any  more  of  thy  matters:  I  have 
 fed,  ihou  and  Ztba  divide  the  hnd^  2  Sam.  rp.  29.  not 
 unlike  unto  Pilate  who  Caid^Hodfcnpf  fcripfifhzx  which 
 I  have  written  I  have  written,  and  which  is  worft  of  all; 
 he  admitted  Z/^  to  be  one  of  his  courtiours;  albeit,  hee 
 was  fuch  a  notable  lyar  and  a  feditious  man,and  deferved 
 rather  death  then  preferment. 
 
 But  it  may  be  faid  that  Davidin  fuch  a  doubtful!  cafe 
 did  wifely,  in  bidding  them  divide  the  inheritance  be- 
 twixt  them,  as  Solomonbid  them  di\ide  the  child  be- 
 twixt the  woman  5  for  if  David  had  givien  all  to 
 CMephibofcth,  this  might  have  beene  thought  ameancs 
 to  have  puffed  him  up  the  more  to  affeft  the  king- 
 dome  5  bet  taking  the  halfe  of  the  land  from  him,  hee 
 clippeth  his  wings ;  and  Salomon  knew  by  the  anfwer 
 of  the  woman  when  ihe  badgivethe  whole  child,  not 
 parted,  tbatihewasthemotherof  thechild.  So  when 
 CMephibofeth  biddeth  Ζ  ba  take  all,  by  this  it  might  have 
 beene  getheied  that  he  was  to  affeft  the  kingdome,  not 
 being  content  with  fo  little  a  portions  and  as  Salomon 
 
 Tttt  fufpefted 
 
 Objett. 
 TiAviiii  adjudge- 
 ment feemesiobe 
 e.uuied. 
 
Anf. 
 Vavld  erred  in  rafh 
 judgement. 
 
 ■  ■     ■  ■* 
 
 x  ^  8  Jn  Expofition  of  the  Morall  Law  Command  9,  Lib  2. . 
 
 fufpe&ed  that  Adenijah  affefted  the  kingdome,  bccaufe 
 he  would  have  married  Abijhagx  fo  might  David  have 
 fufpe&ed  CMephibeJheth  to  affeft  the  kingdome,  be- 
 caufe  hee  was  not  content  with  the  halfe'of  the  inhe- 
 ritance. 
 
 But  David  being  wife  according  to  the  vvifedome  of 
 an  Angell  of  God,  2S4w.14.20.  heeihould  not  have 
 belecved  the  flanderous  reports  of  Ziba>  his  charitie 
 rather  fliould  have  led  him,  when  hec  heard  good  Μ c- 
 pbibofhethttnomce  all  becaufe  of  the  Kings  fafe  rcturne, 
 and  that  he  would  give  Ziba  the  whole  inheritance,  to 
 be  of  another  judgement^that  Mephibofieth  being  a  lame 
 creature  and  a  dead  dogge  fas  he  called  h.mfelfe  )  affe- 
 cted not  the  kingdome.  There  was  great  temeritie  and 
 raihneiTe  in  David,  giving  out  judgemen£here. 
 
 There  werefoure  caufes  which  came  before  Mofisjhe 
 firft  of  thofe  who  were  uncleaneby  touching  the  dead, 
 and  might  not  eate  the  PaiTeover  upon  the  fourteenth 
 day  of  the  firft  moneth,  Num.9. 6.  in  this  cafe,  becaufe 
 he  was  ignorant  of  it,  he  faid,  Stand fiill9  and  I  will  hear e 
 what  the  Lord  will  command  concermn<ryou. 
 
 Thefecondcaufe  was  that  concerning  the  daughters 
 of  Zclophchad  who  did  fuefor  an  inheritance,  becaufe 
 Mofes  was  ignorant  of  that  caufe,  therefore  he  brought  it 
 before  the  Lord,  Num. 27. 5. 
 
 The  third  caufe  was  of  him  who  blafphemed  the 
 Name  of  God,becaufe  he  was  ignorant  ofthis,  heput 
 him  in  ward  that  the  minde  of  the  Lord  might  be  ihewed 
 t-hem,£f-z//>.2  4.i2. 
 
 The  fourth  caufe  which  came  before  him  was  this, 
 what  fliould  be  done  with  him  who  gathered  ftickes 
 upon  the  Sabbath  day ^  becaufe  he  was  ignorant  of  this  ί 
 caufe,theref  ore  they  put  him  in  ward,  becaufe  it  was  not  j 
 declared  what  fliould  be  done  to  him.  This  fliould  ( 
 teach  Iudges  notto  proceed  raihly  in  judgement,  but  to  J 
 
 learne 
 
 Msfktvstt  ignorant  of 
 ioure  caufes  which  he 
 was  to  confulc  with  the 
 Lord  for. 
 
That  a  Judge  may  be  a  falfe  TbitwjJ'e. 
 
 2,S£ 
 
 J0b.l.7. 
 
 A  luJgcihouId  not  be 
 an  acceprcr  of  pa-Ions. 
 
 Iearne  ofMofes  to  aske  the  Lord,  and  to  know  his  minde 
 before  they  give  out  fentence. 
 
 Fourthly3  the  great  Iudgeof  the  world  acccptcth  not 
 pcrfonsin/udgement,  he  judgeth  not  according  to  the 
 judgement  of  the  eyes,that  is,  he  looketh  not  to  the  out. 
 ward  appearance  of  things.  When  Samuel  few  Ε  liab,  a 
 man  of  tall  ftature ;  he  faid,  Surely  the  Lords  annointedis 
 before  me,  but  the  Lord  faid,  to  Samuel^  The  Lord fceth 
 non  as  manfeeth,  for  man  looketh  on  the  outward  ap- 
 pearance, but  the  Lord  looketh  on  the  heart,  Hee  hath 
 not  eyes  offiefh,  lob  1 0,4.  A  Iudgc  (hould  looke  as  neere 
 to  the  caufe  as  he  can,  that  hee  be  not  an  accepter  of 
 perfons  jaludgeiscalled  detabhraja,  Dan.$.2>  becaufe 
 he  ihould  adminiftcr  pure  juftice. 
 
 Iudgesadminifter  not  pure  juftice  when  theyrefpeft 
 theperfonsofmen. 
 
 The  word  perfon  here  is  taken  for  any  thing  which 
 the  Iudges  refped,  befides  the  caufe. 
 
 Firft,  per/on  is  taken  for  a  mans  riches,  lam.  i.$.For 
 if  there  come  into  your  ajfembly  a  man  with  a  gold  ring, 
 in  goodly  apparell,  and  there  come  in  alfb  a  poore  man  in 
 vilerayment,  andtfye  have  re\pcB  to  him  that  weareth  the 
 gay  cloathmg^and fay  unto  him ,  fit  thou  here  in  a  good  ρ  lace; 
 and  fay  to  the  poor  f,  ftand  thou  there,  or  fit  here  under  my 
 footfioole ;  are  ye  not  then  parti  all  in  your  [elves,  and  become 
 fudges  ofevill  thoughts  ?  here  perfon  is  taken  for  riches. 
 Whena  udgecorifideretha  man  onely,  becaufe  hee  is 
 rich  ;  then  he  accepteth  his  perfon. 
 
 There  is  nothing  that  corrupteth  a  ludge  fooner  then 
 bribes,  Ό  cut  λ  6. 19.  For  a  gift  blindcth  the  eyes  of  the 
 wife,  and  Exod.  23.8.  itblindcth  the  eyes  of  Pikhhim, 
 thofe  who  fee  and  have  their  eyes  open;  albeit,  if  they 
 faw  never  fo  well,  thefe  bribes  will  draw  on  f  me  fcales 
 upon  their  eyes  ;  there  is  nothing  more  tender  than  he 
 eye,  nor  may  bemoreeafily  hurt  \  a  little  duft  blindeth 
 
 1  ttt  2  it; 
 
 ΜΗ3Π1  quorum )  u 
 
 ■Ψ  κ        -    s 
 
 p»  «w  eyZ  j  ΏΪΤΓΠ 
 lexeorum&  Χ*"0 
 
 •    τ 
 
 fmum. 
 
 Acceptionof  perfons 
 confidereddiverfe 
 wayes. 
 
 Librarc  )u/?it}am.  Pfe\ 
 f8.  2.  The  b.illancc 
 ihoul d  be    equ.ill    ma- 
 king no  difference  be- 
 twixt  lead  and  gold. 
 
 Tips 
 
z6o 
 
 An  Expofttionoftbe  MoraB  Law  Command. 9.  Lib,  2* 
 
 K/r  06  ationum  pas  five, 
 qui  reeipit  non  qui  affat 
 
 cylzt  ones. 
 
 Poverty  and  riches 
 great  encmle*  to  judge- 
 ment f 
 
 fakrias&Ux.ltb.e.  Μ 
 
 it.;  but  when  once  ithathdrawneonacataracke,  itbe- 
 commcth  fenfelefle,  and  yee  may  thruft  any  thing  into 
 it,  yet  it  will  not  f crele.  A  Iudgethen  who  is  the  eye  of 
 the  civillbody  fhouldtake  heed  that  this  light  be  not 
 blemiihed,  if  hee  acquaint  himfelfe  to  take  bribes  and 
 become  φ  terumoth,  one  that  receiveth  gifts,  then  hee 
 everthroweth  the  land,  Prov.  29.5.  Gifts  b-linde  the  eyes, 
 Deut.  16.19.  Iagnaver,  it  is  the  fame  word  which  is 
 ufed  when  they  tooke  Zedckias  5  and  pulled  out  his  eyes 
 out  of  his  head,  2  King.  25.  7.  Bribes  doe  notoncly 
 blinde  the  eyes  of  the  Iudge,but  pull  out  the  eyes  out  of 
 his  head  5  this  lade  ver.n.  calleth  deceptio  mercedis,  the 
 error  of  re  ward.  £p.  3  3. 1 5. and  he  that  ihaketh  his  hands 
 from  holding  of  bribes,  he  fhall  dwell  on  high,  his  place 
 ofdefencelhallbethe  munition  of  roc  ks;  bread  fhall  be 
 given  him,  his  water  (hall  be  fure.  Wife  men  have  not 
 thought  pooremen  fit  to  be  judges,for  poverty  is  a  great 
 tentation  to  corruption,  Prov.  38V  8.  Give  me  not  too  ti- 
 tle, lefl  I  be  poor  e  aid  ft  e  ale,  therefore  Β  fay  3.  7.  he  con- 
 fidered  well  who  faid.  There  is  neither  bread  nor  cloa- 
 thing  in  my  houfe,  therefore  make  me  not  a  ruler  of  thepeo. 
 pie.  But  they  are  more  wretched  that  are  rich,  and  yet 
 cannot  be  fatisfied,  but  grinde  the  faces  of  the  poore. 
 WhcnServius,  Sulpitim,  Galba,znd  AurelituuiQ  Conful 
 did  ftrive  in  the  Senate,  which  of  them  fhould  be  fent  | 
 into  S ραϊ  ne  agnnii  Fir  latum,  the  Senatours  differing  a- 
 mongthemfelves,  and  waiting  which  way  Scipio  would  I 
 incline  $  he  faid,  I  give  my  voyce  that  neither  ofthem  be 
 fent ;  his  reafon  was,  alter  nihil  habet,  alter i  nihil  fat  e(l  : 
 the  one  hath  nothing,  and  the  other  hath  an  unfatiable 
 minde  :  So  he  judgedthat  it  was  as  dangerous  to  put  the 
 governement  inthe  hands  of  a  rich  wretch,  as  into  the  f 
 hands  of  a  poore  man.  Samuel  purged  himfelfe  of  this  ' 
 vice  of  avarice,  \$am.\i.-$.  Of tvhofe  hand  have  I  re*  , 
 ceivedany  bribe  to  blinde  wine  eyes  therewith  ?  Iofhua  was 
 
 farrc . 
 
Aganft  falfelbitnejfes, 
 
 ζ6ι 
 
 farre  from  this  finne,  of  avarice,  when  he  haddivided 
 the  whole  land  amongft  the  tribes,  thenthcchildren  of) 
 Jfraelg&ue  him  an  inheritance  amongft  them,  lofb .  ι  ρ .  49 .  j 
 he  was  fo  farre  from  covetoufnefle,  that  hetookeno-  j 
 thing  to  himfelfe. 
 
 Secondly,  per  fonts  taken  for  a  mans  ftaturc  and  com- 
 linciTc,  ι  sam.  16.  7.  When  a  Iudge  hath  regard  to  a 
 man,  becaufe  heeis  acomelieperion,  then  he  is  an  ex- 
 cepter  of  perfons :  Phrenc  the  whore  being  condem- 
 ned, one  Hyperides  her  advocate  opened  the  breads  of 
 Phrene,  which  moved  the  judges  to  pittie  her,  this  was 
 an  acceptation  ofperfons. 
 
 Thirdly, per fon is  taken  for  the  countrey,  κΛ&.  ίο. 
 34.  Of  a  truth  I  perceive  that  God  is  no  accepter  ofperfons, 
 but  in  every  nation,  he  that  feareth  him,and  worketh  righ- 
 teoufnejfe,  is  accepted  with  him.  When  a  Iudge  hath  re- 
 ipefttoaman,  becaufe  he  is  his  countrey  man,  then  he 
 is  an  accepter  ofperfons.  In  that  judicatory  of  Athens , 
 Areopagus  or  mars  fir 'set e,  they  fate  in  a  darke  place  that 
 they  might  neither  Tee  nor  difcerne  who  was  their  friend 
 or  foe,  rich  or  poore,  their  countrey  man  orftranger,but 
 onely  looked  to  the  caufe$  and  there  was  given  in  be- 
 fore them  T.  c.  contra  D.  C.  So  the  Iudges  in  Egypt 
 were  painted  without  hands  and  blind,  to  fignifie  that 
 he  ihould  judge  truely,  Ε  fay  1 1.  4.  and  he  full  not  judge 
 according  1 0  thefigh  t  of  his  eyes. 
 
 If  a  Iudge  pronounce  falfe  fentence  for  feare,as  Pilate 
 [  did  5  If  thou  let  himgoe  thou  art  not  C \t far s  friend.  So  for 
 fevour,  as  Herod  to  plcafe  the  people,  beheaded  John, 
 AB.ii.  So  for  hatred,  K^ichad  faid,  f  hate  CMlchaia, 
 ι  King.  32.  therefore  put  this  fellow  inprifon,  andfeedhim 
 with  bread  of  affliction  and  water  of  affliction,  Vcrfe  27. 
 ail  thefe  are  by-refpe&s,  and  the  Iudge  is  an  accepter  of 
 perfons  when  he  looketh  to  any  of  thefe,  this  is  toturne 
 judgement  into  gall,  and  the  fruit  of  righteoufhefTe  into 
 
 Tttt  3  worme- 
 
 The  word  perfim  ujcen 
 for  4  mang ftaturc,  ' 
 
 Plutarchm  ι  Rhct.  in 
 HjpcrUe. 
 
 The  word  perfon  take• 
 for  the  countrey* 
 
Conclufion* 
 
 «5»  asn 
 
 6 ζ  Jn  Expofitionoftbe  Moratt  Law  Co?nmancLy.  Lib  ς . 
 
 ( wormewood;  that  is,  they  turnc  judgement  into  bitter 
 neffe.  SeeZrf/w.3.15.  When  the  Scribes  and  PharifeeS 
 condemned  Chriftto  die, fee  how  they  vvreft  judgement 
 and  turneitintowormewood :  The  law  is  that  the  blaf- 
 phemcr  ihould  die  the  death,  Levit.  24. 16.  but  they 
 adde  this,  that  they  had  alarv^  and  by  their  Law  h:  frould 
 die  the  death^hecaufe  he  had  made  himfelfe  thefonneofGod^ 
 loh>  19.7*  heewas  the  fonne  of  God,  and  therefore  the 
 law-giver,  then  he  brake  not  the  law  $  they  mifapply 
 the  breach  of  the  law  to  him,and  they  fay  that  he  ihould 
 die  according  to  their  law;  this  was  not  Gods  Law,  it 
 wasufualltothe  Iewes  to  fpeake  doubtfully :  therefore 
 Fzzielhid,  Qui prflcxc loqui fotcH^  bene -y  β nontaceat. 
 IfamancanfpeaKe  doubtfully,  that  is  well,  but  if  hee 
 cannot,  let  him  hold  his  peace. 
 
 Theconclufionofthisis :  where  the  law  faileth,  the 
 land  muft  goe  to  decay,  Habak.  1. 4.  Dcfltu  7f#,it  isa 
 fpeech  borrowed  from  the  pulfe  of  man  Jacobs  heart 
 failed  within  him,  Fajapag  Itbbo^Gen.^.zt.  where  the 
 motion  of  the  heart  or  pulfe  groweth  weakeorceafeth, 
 in  great  joy  or  great  feare,  the  naturallheat  being  then 
 difperfed,  ithurteth  the  body,  and  as  we  trie  the  con- 
 ftitutionofa  mans  body  by  the  pulfe,  if  the  pulfe  ft  irre 
 not  at  all,  then  hee  is  dead ,  if  it  ftirre  but  ilowly  then  he 
 isweake,  butifitkeepeanequallftroake,  thenheisina 
 goodconftitution.  So  the  law  is  the  pulfe  of  the  com- 
 mon-wealth, if  it  ftirre  not  at  all,  then  the  common- 
 wealth is  dead:  if  it  have  but  fmall motion,  then  the 
 common-  wealth  is  weake  5  but  if  the  law  keepean  e- 
 quall  courfe,  then  the  common- wealth  is  in  a  good 
 conftitution. 
 
 CHAP. 
 
d&wifi  falJeTbitneffes. 
 
 *i 
 
 CHAP.  II. 
 
 Jgainfi  falfe  witneffes. 
 
 Commandement.  IX. 
 
 Dent  .19.  1 8.  If  the  witneffc  be  a  falfe  rvitneffe  that  te- 
 fiifes  filjcl)  Aguntt  his  brother ^  then  β)  all  he  doe  unto  him 
 at  bethought  to  have  done  to  his  brother. 
 
 A  falfe  wi:neflc  is  next 
 to  the  ludgc  who  doth 
 corrupt  judgement. 
 
 A  falfe  vvitneife  is  thefecond  perfon,  whocorrup- 
 teth  the  judgement,  and  maketh  the  ludgc  to  pro- 
 nounce a  falfe  ientence.  Firft,  let  us  confider  the  ne- 
 ceffityofthefe  witneffes.  Secondly,  what  witneifes ; 
 Ihirdiy,  how  many  witneffes  the  Lord  would  have  for 
 the  triall  of  a  caufe ,  and  fourthly,  when  they  ihould 
 fpeakeandtefti'fie. 
 
 Firft,  for  the  neceifity  of  thefe  witneifes :  If  God  fate 
 in  every  judicatory  as  hee  fate  in  the  firft  judicatory, 
 when  he  judged  Adam  and  Eve,  then  there  needed  no 
 witnefles,  for  all  things  are  naked  before  him,  butbe- 
 caufe  God  hath  withdrawne  himfelf,  and  hath  fubftitute 
 Iudges  in  his  place  who  know  not  all  things ;  therefore 
 he  hath  appointed  witneifes  to  give  evidence  to  the 
 Iudges. 
 
 Secondly,  what  fort  of  men  thofe  witneifes  ihould  \  whatewnerofwii» 
 be ;  they  fho  uld  be  firft,  men  of  knowledge;  and  fecond- 
 ly  faithfull  witneifes ;  and  thirdly,  they  ihould  agree  in 
 their  teftimonies.  Firft,  for  their  knowledge;  they 
 muft  heare  and  fee,  ι  lohrti.^.  That  which  wee  have 
 fecne  and  heard,  declare  we  untojou.  Witneifes  can  have 
 no  knowledge  but  by  hearing  and  feeing ;  but  Chrift 
 ihall  not  judge  after  the  fight  of  his  eyes,  neither  re- 
 
 Tttt  4  prove 
 
%  6±  Jn  Expofition  of  the  Morall  LawCommantLy.  Lib, 
 
 lurk  pxfa  cfintenem  t• 
 fiimatium  tllo  tempore. 
 
 runtiMpr^tOT'Umnciffi 
 coniaminaTefitur3ia  ett, 
 ut  if  β  exifimab&nt.  sic 
 Jer.j3.  i.  Hananiabdi 
 citar  prophet  a,  cam  UL 
 vte»  IJevdopTtpbtta. 
 i 
 
 prove  after  the  hearing  of  his  earcs,  Ε  fay  1 1 . 3.  and  Sa- 
 lomon faith,  that  afalje  jvitnejfe  fail  fertjh,  but  Im  that 
 heareth,fpeaketh  confantlj}  Prov.  2 1  •  2  8 .  In  the  Talmud 
 thetriallofthewitneifesis  fetdowne,  how  they  tried 
 them  by  feven  demands:  Firft,  qua  feptimana  lubiUi 
 faftum  cfi  5  in  what  weeke  of  the  Iubile  did  this  fall  out  + 
 Secondly,  quahebdomadt  annali,  in  what  weeke  of  the 
 yeare  <  Thirdly,  qualifeptem  inter fmgulos  IubiUosinter- 
 fluente^  that  is,  in  which  of  the  Sevenths  in  the  Iubile 
 did  this  fall  out?  Fourthly,  quodiemenfs,  what  day  of 
 themoneth?  Fiftly,  what  day  of  the  weeke  iSixtly,  at 
 what  houre?  and  Seventhly,  in  what  glace  didfuch  a 
 thing  fall  out. 
 
 Secondly,  the  witnefles  ihould  be  faithfull  Revet. 
 3*14*  Thefe  things  faith  the  Amen^  the  faithfull  and  true 
 witnefft^  Prov:  14,-5•  ^faithfull  mtnejfe  wilt  not  lie  5  If  \ 
 he  be  a  true  witneife  indeed,  or  reputed  to  be  a  true 
 witneife,  he  may  be  admitted,^)'  8.2.  Frijah  is  called1 
 a  faithfull  witneife,  who  was  in  effeft  arr  idolater >  yet 
 becaufe  he  was  reputed  tobea  faithfull  manamong  the 
 people  *  therefore  he  is  called  a  faithfull  witneife.  The 
 nearer  that  men  approach  to  the  Lord,,  their  greater 
 care  ihould  be  tofpeake  thetruth,£<?tfz.5?;  iJfay  the  truth 
 inChrify  ι  lie  not.  Soitisthegreateft  iinne  tolfctothe 
 Holy  Ghoft,  Aft*  4. 3 .  It  is  a  greater  finnc  for  a  Pica- 
 I  cher to  be  a  faffe  witneife,  then  for  another  witneife  in 
 a  civill  court ;  becaufe  he  draweth  neare  to  God,  1  CUt. 
 15,14.  JfGbriflbt  not  rifen^  then  is  eur  freshing  irfvaine^ 
 and  wee  arc  found  fdfe  witnejfes  of  God.  So  to  wreil:  the 
 word  ΓϊΦΖσκ  ζ  Pet.  3.  16.  It  is  a  fpeecfv borrowed 
 from  thofc.,  who  put  a  man:  upon  the  racke,  and  make 
 him  fpeakethat  which  he  never  thought.  So  unftabk 
 foules  whenthey  wreft  the  Scriptures  to  draw  out  a 
 fenfe  out  ofthem  which  they  never  meant.  It  is  a  grea- 
 ter fince  to  witneife  a  falihood  in  judgement,  then  out 
 
 oJ 
 
JgainH  falfe  witnffes. 
 
 ^6% 
 
 of  judgement,  becaufe  they  draw  nearer  to  the  Lord, 
 inch  were  thofe  falfe  witneiTes,  who  teftified  againft 
 Chrift,  and  wrcftcd  his  words.  Chrift  faid  not,deflruamy 
 astheyalleaged,  neither,  Deitcmplnm,  neither, poffum 
 illudredintcgrare^but  onely  xhxs^Desiro)  thv  temple^  and 
 in  three  dnjes  it  flail  be  built  up  againe,  /oh.  2.  So  that 
 one  word  being  changed,  the  fenfc  may  be  perverted, 
 Prov.  ι  -y.p.Hee  that  repeat  eth  a  matter^  feparateth friends^ 
 that  is,  he  that  repeateth  a  matter  changing  fomething 
 in  it,  or  not  keeping  the  words,  interpret  them  malici- 
 ouily,  thefe  were  not  admitted  to  be  witneiTes  j  fome 
 propter  culpam,  as  the  infamous :  fecondty,  for  defe&  of 
 judgement,  as  fooles  and  children:  thirdly,  propter  of 
 fettum^  for  affedtion,  as  friends  and  enemies:  fourthly, 
 for  their  condition,and  eftate,  as  the  poore  and  fervants: 
 fiftly,  for  their  fcxe,  as  women:  fixtly,  for  their  calling, 
 as-ufurers  and  publicans ,  and  the  Iewes  added  feventhly 
 dove-fellers,  as  infamous,  becaufe  they  taught  doves 
 [miphreebe  ionin  f\uity  raught  the  doves  to  Are,  and  to 
 carry  their  meifages,  win :h  was  a  divination  which  they 
 ufedwhen  Satan  was  the  carrier,  therefore  they  hated 
 dove- fellers,  and  admitted  them  not  as  wirneflcs. 
 
 Thirdly,  witneflcs  muft  not  onely  be  men  of  know- 
 ledge and  faithful!,  .but  they  muft  agree  in  witnefling, 
 and  jumpe  together  in  their  teftimoniesj  othcrwife  their 
 fcefttmonies  do  not  prove:theyfhould  be  non  folmn  tefes^ 
 fed  conteflcs, not  only  vvitneiTes,but  they  muft  agree  in  wit 
 neifing,  and  thefe  three  agree  in  one^t  loh^.y.Marke  faith, 
 that  the  teftimonics  of  thofe  who  teftified  againft  Chrift 
 were  not  ^/«Α:τ>ρί^•  they  agreed  not  together,  and  thus 
 mucl)for  the  conditions  required  inthe  witneiTes. 
 
 Now  followeth  the  third  thing  to  be  conildered  in 
 
 the  witneiTes,  and  it  is  the  number  ;  At  the  month  of  two 
 
 witnc (fester  at  the  mouth  of  three  rvitnejfes  flail  the  matter 
 
 betfiablifltd)  I)eut.i9.  16.  In  the  great  point  of  our 
 
 4         .  .  falvation 
 
 fqv^wnm 
 
 The  number  of  vvitneis 
 fej  required  ι  Kludges- 
 ment»  : 
 
z66  Jin  Bxpoficiort  oflbt  yfurdi L*  n>.  Co>n  η  mifr  Lib. ζ 
 
 Anf. 
 
 Whit  tlmt  the  wltnefs 
 ία  arc  to  beare  witnefle. 
 
 rmy 
 
 falvation  the  Lord  ufeth  three  wicnetfes  in  heaven,  and 
 three  in  earth  to  confirmc  our  redemption:  the  three  in 
 heaven  are,  the  Father,  the  Word,  arid  the  holy  Ghajt. 
 1/0/7.5,7.  And  fo  the  three  in  earth  are,  7heSpirtt,the 
 Watered  the  Bloud,andthcfe  three  agree  m  one.  So  in  the 
 cenfures  and  admonitions  of  the  Church,  there  mail  be 
 two  or  three  witnefles,  2  Or.  1 3 . 1 .  This  tsthethirdtime 
 lam  commmg  to  you.  In  the  month  of  two  or  three  witnejfes 
 β  al  lev-cry  word  be  eftablifhcd. 
 
 In  civill  judicatories  fome  make  this  exception,  one 
 
 witneiTe  may  fcifiice,  if  the  matter  queftioned  be  to  no 
 
 !  mans  hurt.  A  man  is  called  in  queftion  whether  he  be 
 
 1  baptized  or  not  ί  or  whether  he  be  married  or  not  ?  one 
 
 honeft  witneiTe  may  ferve  to  prove  this,  becaufe  it  tcn- 
 
 dethtono  mans  hurt. 
 
 Whether  may  the  accufer  be  a  witneiTe  or  not  { 
 
 God  in  judgement,  is  both  the  fudge,  the  Accufer, 
 and  the  witneiTe.  Secondly,  when  hee  appointed  thefe 
 judicatories,  the  witnefles  were  both  accufcrs  and  wit- 
 nefles,i>^i.i7.6.andD^.i3.butafterwardstheIudgeJ 
 the  accufer,  and  the  witnefles  were  all  diftinguiflied  -, 
 whenitisfaid,/^.  8.10.  Woman,  where  are  tbofe  thine 
 accufcrs  i  the  witneiTcs  (hould  have  accufed  the  woman, 
 but  they  being  corrviitin  their  owne  confeience,  went 
 out  one  by  one. 
 
 Laftly  the  witnefles  are  bound  to  teftine  when  they 
 are  required  by  the  ludge,  and  if  the  nutter  require 
 they  are  bound  to  teftifie,  albeit  the  ludge aske  them 
 not:  therefore  gnana^refpondere,  with  the  Hebrew,  fig-! 
 nifiethas  well  to  anfwer  to  the  matter,  as  to  the  ludge, 
 and foChriftisfaid to  anfwer  when  no  man  asked  him: 
 Soii4jw.ii. 17.  To  anfwer  is  to  anfwer  acceding  to 
 onesdefire,  Ecclefio.  1 9.  Money  anfwer  eth  to  all  things, 
 That  is,  to  every  mans  defire  5  to  anfwer  then  is  to 
 ipcake  when  time  and  caufe  requireth.  VVhenacaufe 
 
 required 
 
JgainH  faljc  wit?i<Jfes, 
 
 2,67 
 
 requireth,  a  witncflb  is  bound  to  anfwer  to  deliver  the 
 innocent,  Prov.  24.  11.  and  a  true  witncjfe  delivcrctb 
 foulcs,  Prov.  14.2  5 .  They  knew  wee  from  the  beginning^/ 
 tbey  would  tcflifie^cl.ie.'). 
 
 Becaufe  the  chiefe  part  of  judgemeut  dependeth 
 upon  the  witnefles,  therefore  under  the  law  the  witnet 
 ics  did  fundry  things  in  the  execution  of  the  guilty. 
 Firft  they  laid  their  hands  upon  him,  to  fignific  that 
 they  devolved  all  the  guilt  upon  his  ownc  head,  and 
 that  he  did  die  for  his  ownc  fault,  hence  is  that  phrafe, 
 Η ris  mifebiefc β) all  returne  upon  bis  owne  bead,  Pfal.  7.  16. 
 therefore  a  mans  condemnation  is  expreffed  by  laying 
 on  hands  uponhis  head,  Heb.  lo.ig.Ofhowmuchforer 
 f>uni  foment  fuppofe  yejhaU be 'bet bought  worth)  :  in  the  Sy- 
 riacke  it  is  cxpreflcd  by  laying  on  the  hands  upon  the 
 head^healludeth  to  the  cuftome  under  the  law,  where 
 the  witnefles  laid  their  hands  upon  the  head  of  him 
 who  wastobeftoncd,  Levit.  24. 15. and  theGreekcs 
 fay  t*7Hr*tfr*iw*\fo  and  the  Latinesfay  Quod  illorumca- 
 fitifit,  upon  their  perill  beit. 
 
 The  fecond  thing  which  the  witnefles  did  under  the 
 law,  they  ftoned  the  guihy  man ;  and  before  they  ftoned 
 him,  they  laid  afide  their  upper  garments,  that  they 
 might  be  the  more  fit  to  throw  ftones  at  him,  ^7.7.58. 
 They  cafl  him  out  of  the  city  and  β  one  d  him,  and  the  wit* 
 nejfes  Luddownc  their  cloatbes  at  a  young  mans feetc >wbofe 
 name  was  Saul,  and  after  the  witnefles  threw  ftones  at 
 him.  Laftlythc  people  ftoned  him,  tofignifiethat  the 
 guiltinefle  of  that  perfon  might  not  defile  the  land :  and 
 alfo  for  their  deteftation  of  the  crime. 
 
 Minifters  have  a  fpeciall  priviledge  in  judgement,  1. 
 Tim. 5. 19.  f^igainfi  an  Elder  receive  not  an  aceufationy 
 but  before  two  or  three  mtmffcsi  that  is,  they  muft  be  tefies 
 afificntes,  prcfent  witnefles,  beforeany  accufation  be  in* 
 tended  agairift  them•;  againft  another,  an  accufarion  may 
 
 be 
 
 The  \yitneflft  were  tof 
 do  fundry  thingiagtinft 
 the  guilty• 
 
WhytheLotifwrouU 
 hiveprefent  witntffes, 
 when  theMinifters  or 
 
 268  xAn  Bxpofition  tfthz  Sfomll  Lalt>.  Commnij.  Lib.*. 
 
 |beintendcd,if  the  accufer  wilibinde  himfetfe  to  follow 
 ( theaccufation  of  him  whom  heacctifed :  but  a  minifter 
 |  hath  a  greater  priviledge,  that  itmuft  be  knowae  before 
 hand3  whether  there  be  two  or  three  witneifes,  to  prove 
 this  accufation  againft  him,  before  ever  his  name  be 
 called  in  queftion.  The  reafon  why  the  Lord  woultf 
 Jhave  them  ready  to  teftifie,  was  this  5  the  Lord  hath  a 
 great  care  and  reaped  to  his  Gofpel,  and  hath  put  this 
 trcafure  in  earthly  veiTels:  firft,  he  will  have  no  man.  to 
 touch  them,  or  doe  them  any  harme,  Efalm..  1 0.5 .  r  5 .  Se- 
 condly, he  will  have  maintenance  given  to  them,  that 
 they  may  be  incouraged  in  the  Law  of  the  Lord,2  Cbron. 
 21.4.  Thirdly,  hee  hath  a  great  care  of  their  credit  and 
 good  name,  for.  if  the  accufation  were  not  followed 
 prefently,  then  the  Elder  all  this  time  lay  under  the 
 (lander,  and  the  accufer  was,  the  conquerer  j  DAvid 
 fpeaking  of  God,  Pfalm.  51. 4.  faith,  That  thournAifibe, 
 )uflified  when  thou  (peakefiy  and  be  cleare  when  thou 
 ;»^y?,thatis,when  thou  art  judged  and  called  in  quefti- 
 on by  men,but  Paul  citing  the  place,  Rom.  3.  q.That  tbo# 
 maifi  overcome  when  thou  art  yidged '$  why  doth  he  put 
 Overcome,  for  pure  ox  cleare  I  becaufe  none  overcommcth 
 in  judgement  bnthe  that  is  purcorcleare,  now. all  the 
 while  that  the  Elder  lyeth  under  the  (lander  he  is  judged 
 impure,ma  the  accufer  overcommeth.  But  when  the  mat- 
 ter is  put  to  a  triall,  the  Elder  is  found  cleare  and  pure, 
 and  overcommeth,  and  the  accufer  is  overcome  and 
 blotted.  Here  we  fee  theneceifity  of  prefent  witneifes,. 
 that  the  Elders  good  name  lie  not  under  fuch  a  blot,  and 
 that  he  make  not  the  Gofpell  tobeevill  fpoken  of,  as 
 the  fonnes  of  Eli  did  j  who  made  the  facrifices  to  be  ab- 
 horred. 
 
 And  there  is  great  neceffity  why  the  Lord  fliould 
 have  fuch  a  care  of  the  minifter,  fork  hathbeene  dill 
 thepolicy  of  the  devill  to  blot  their  good  name.  See 
 
 if 
 
 A  diiFeif  nee  betwixt 
 tkeCe,  to  overcome  in 
 /udgement,  and  to  fee 
 
Againft  falfe  TbitneJJes 
 
 ζ  6  9 
 
 it  in  the  example  of  Narcijfu*  Biihop  oiler ufdem,  and 
 tsitbanafitis^  and  fundry  others. 
 
 The confe&aries that  follow  upon  this,  are  firft,that 
 preachers  ihould  preferve  their  good  name  as  the  apple 
 of  their  eye. 
 
 Secondly,  that  Magiftrates  ihould  be  more  unwilling 
 to  call  them  in  qucftion  then  others. 
 
 Thirdly,  that  God  will  not  exempt  his  Elders  from 
 triall,  as  the  Pope  would  his  Clergie. 
 
 The  conclufion  of  this  is,  all  evidence  dependeth 
 upon  the  witneifes  in  judgement,  therefore  the  wit- 
 neifes ihould  be  moft  carefull  to  teftifie  the  truth :  they 
 ftand  beforetheLord,D^/.i9.  ij.Tcfle*  fiftentfe coram 
 Ichovah^  if  they  teftifie  an  untruth,  they  lie  in  the 
 prefence  of  God  jfo  they  teftifie  againft  the  innocent  par- 
 ties, and  they  are  thecaufe  of  their  death  -y  fuch  were  the 
 falfe  witneifes  who  teftified  againft  Nabotb>  ι  King.  21. 
 13.  and  Docg  againft  David  and  Kyihimelech  the  Ρ  rieft, 
 
 1  Sam .22. 9.  and  fuch  was  Ziba  againft  Ultephibofetb, 
 
 2  Sam.16.3.  and  Vriah^zvcSiieremk^  Ierem.2y.1y.  the, 
 witneifes  againft  Chrift,  CMatt.%6.  61.  and  they  who 
 witnefled  againft  St  even  ^  Aft.  6.1 3. 
 
 CHAP 
 
 Covfett,  1 
 
 ConfeEl•.  2. 
 
 Confett.   y 
 Qoncktfiont 
 
 The  witneifes  ftand  in 
 Lords  prefence, 
 
27o 
 
 jin  Expofition  oftbe~MorallL<M>.  Cornmimlfr  Lib•  2*1 
 
 Two  foits  of  equivo- 
 cation. 
 
 Μ  qui-  JLegica. 
 vocatio  Xudentalis. 
 
 What  logicall  equivo- 
 cation is. 
 
 Judicium. 
 
 Likrtatis 
 
 VotefidtU. 
 
 \Μτ  η  Iogicall  e^uivo• 
 i  cation  ι*  Uwiuli. 
 
 CHAP,  III. 
 
 \Againil  equivocation* 
 
 Commandement  IX. 
 Pfal.i  5.2.  He  that  fteaketh  the  truth  in  his  heart. 
 
 T7T7Hena  man  that  is  called  inqueftionanfwereth 
 V    V  by  equivocation,then  it  is  a  breach  of  this  Com- 
 mandement in  judgement. 
 
 There  are  two  forts  of  equivocation,  thcfirft  is  called 
 Logical  the  fecond  is,  when  men  equivocate  by  mentall 
 refervation. 
 
 Logic  all  equivocation  is  this,  whenafpeech  doth  carry 
 adoublefenie,ormaybeconftrued  twowaycs:  Exam- 
 pie,  The  head  of  the  butler  (hall  be  lift  up,  and  the  head  of 
 the  baker fhall  be  lift  up,  Gen.40.  to  lift  ρ     -re  is  a  Ugt~ 
 call  equivocation,  for  fometimes  it  figr     th  to  exalt  a 
 man  to  honour,  as  the  butler  was  -,  and  fometimes  to 
 hang  up  a  man,  as  the  baker  was.  So,  Let  the  deadbnry 
 their  dead.  Luc.  p.  60.  this  is  a  logical!  equivocation  in 
 fpeechPthatis,letthewhoarefpiritually  dead  bury  thofe 
 who  are  naturally  dead.So  υααη.η.ι.  ludge not,  that  yee 
 be  not  judged,  this  word  judging  is  taken  two  wayes.  The 
 firft  is  Indicium  Ubertatis,  the  judgement  oflibertie,  the 
 fecond  is  Indicium,  potcfiatis,  the  judgement  of  power. 
 Logical! equivocation  is  lawfull,  when  it  is  ufed  to  con- 
 vince fenfleife  finners,  who  will  notbeleeve  the  truth 
 when  it  is  plainely  told  them.  Example,  Ez,ek. 12. 13. 
 The  Lord  threatned that  he  would  bring  Zedektah  king 
 of  Iudah  into  the  land  oichaldea,  and  that  he  ihould  die 
 there,  and  yet  never  fee  it.  Why  doth  the  Lord  fet 
 
 downe 
 
JgainB  equivocation. 
 
 7i 
 
 downe  this  fpccch  fo  myftically  unto  him,  bccaufc 
 this  perfidious  king  would  not  bclecve  the  truth  when 
 it  was  plainely  told  him,  hce  died  in  Babel  and  yet 
 hee  never  fawit,  becaufe  his  eyes  were  picked  out  at 
 
 Rib  I  ah. 
 
 Example  2.  2  *V*£5  8.10.  AndEltfla faid unto  Ha- 
 faeljgoc  andfiy  unto  htmjhou  maisl certainly  recover,  how- 
 be  it  the Lord  bath  flevved me  thouflialt  certainely  die  :  this 
 is  a  logical!  equivocation,  firft  in  pointing,  and  then  in  the 
 words.  In  pointing  Ith  ernur  lo  chaje  tobje,  here  is  a 
 double  reading,  the  marginall,  and  the  text  reading.•  the 
 marginall  reading  thus,  So)  unto  him,  thou  maift  certaine- 
 ly recover, albe'.t  the  Lord  hath  flerved  mce  that  hee  flail 
 furely  die.  The  new  tranilation  followcth  this  reading: 
 the  text  reading  is  thus,  Goetell  him  hce  flail  not  live,  be- 
 iaufe  the  Lord hath  flcived  me  he  (hall certainely  dyc.In  the 
 firft  reading  it  is  fetdowne  indefinitely,  he  may  live  or 
 not  live,  becaufe  the  difeafe  was  not  deadly  :  but  in  the 
 fecond  reading  it  is  fet  downe  definitely,  becaufe  the 
 Lord  faid  hrxkpuld  die.  The  Hebrewes  obferve,  that 
 when  a  negate oiis  fet  downe  before  twoverbes  com- 
 ming  from  the  fame  root,  then  commonly  it  denieth 
 doubtfully,  as  when  the  ferpent  faid  to  Eve,  non  morien- 
 domoricris  $  perhaps  ye  may  die,  and  per  haps  ye  may  not  die, 
 Gen.  3.  but  when  the  note  of  deniall  is  fet  betwixt 
 the  two  verbes,  then  it  certainely  denyeth,  as  moriendo 
 non  moricris  .Tejhall  not  die  at  all•,  the  note  was  fet  before 
 both  the  verbes  in  ^atans  fpeech,  and  therefore  it  is  but 
 doubtfully  denied.  The  text  againe  may  be  read  two 
 wayes,  becaufe  of  the  accent,  mxecaph,  which  fome- 
 times  \%enphonicu*  acentus,  and  fometimes  ftntacticus; 
 if  it  be  euphontcus  acccntm,  then  it  is  read  this  wayes 
 without  di'ftin<flion(for  euphoniais  not  a  note  of  diftin- 
 Ction)  Abi  die  ci,non  vlvendo  vives,  as  though,  there 
 were  not  an  accent  here,  but  if  maccaph  bcfintatticitf 
 
 accentus 
 
 A  twofold  cquivocati- 
 onlogicallj  in  pointing 
 and  words  or  ipeccho 
 
 rrnn  rW 
 
 s     •  ...   _ 
 
 Regula  Hebreorum. 
 
 Whea  the  note  "of  ne- 
 gation cicnks,and  whe  u 
 ir  is  indefinite, 
 
 AtwofoM  accent,  eu- 
 piionict  and  iynta&ick. 
 
 . 
 
This  example  is  alfo  an 
 equivocation  in  Ipeech, 
 
 ΟΙ  >Π 
 
 Logicall  equivocation 
 when  it  is  unlawful!. 
 
 A  twofold  knowledge, 
 by  contemplation,  and 
 by  mifcrable  experi- 
 ence. 
 
 272  Λη  Expofition  of  the  \forall  Lato.  Commxnd^.  Lib.  2. 
 
 accentus^  then  it  is  read  with  adiftindtionthus,  Abi  dic\ 
 nonvivendo ί/m^j,  here  the  reft  is  placed  after  dic9  and 
 /#**«*  followeth  this  reading. 
 
 This  is  alfo  an  example  of  logicall  equivocation  in 
 fpeech,  Goe  tell  him  he  may  live,  although  the  Lord f aid  he 
 fhoulddie  $  if  ye  refpedt  his-fieknefle,  hee  might  live,for  it 
 was  not  deadly;  yet  the  Lord  faid  hee  Ihould  die,  refpe- 
 (fting  that  which  Haz,ael(hou\a  doe  unto  him,  for  he  did 
 caft  a  wet  cloath  upon  him,  and  fmothered  him. 
 Why  did  the  Lord  fetdowne  this  fpeech  fo  doubtfully i 
 becaufe  faithlciTe  Benhadab  would  not  beleeve  the  truth 
 when  it  was  plainely  told  him. 
 
 Another  example  of  logicall  equivocation^  is  this,  -/ 
 will  joy  ne  thee  in  affinity  this  day  with  one  oj  the  two^  1 
 Sam.  18.21.  which  carrieth  a  double  fenfe,  either  I  will 
 give  thee  one  of  them  this  prefent  day,or  that  day,  thatJ 
 is,  «when  thou  bringeft  me  an  hundreth  foreskins  of  the 
 Philiftins. 
 
 Logicall  f^»/r^^/^isnotlawfullwhcnit  tendethto 
 deceive  men,G en. 3. 5. Tejhall be  as godsjr.nowing good and 
 evilly  this  carrieth  a  double  fenfe,  tirft  to  know  cvill  by 
 contemplation ;  Secondly,  by  wofull experiences^,  know 
 a  fever  in  the  firft  fenfe  before  ever  we  fecle  it5but  in  the 
 fecond  fenfe  wee  know  it  when  we  feele  it»  burning  us ; 
 ^Λδί.  1. Novo  1  know  in  verity^  this  was  experimental! 
 knowledge.  In  the firft  fenfe,  we  know  the  privation  by 
 the  habitc;  and  in  the  fecond  fenfe,  we  know  the  want  of 
 the  habiteby  X.hz  privation.  Logic. ill  eqmvocAtionis  then  a. 
 fin,  when  it  ferveth  either  to  pervert  religion  or  juftice^ 
 but  when  the  Lord  ufeth  it  againft  wicked  and  fenfelefle 
 ilnners  who  will  not  beleeve  the  truth,when  it  is  plainely 
 told  them,  then  it  is  no  finne. 
 
 The  fecond  fort  οι  equivocation  is  by  mcntall  referva- \ 
 tion9  when  a  fpeech  is  patched  up,  and  the  one  part  is 
 expreifed,  and  the  other  part  is  referved  in  the  mindej 
 
 cf; 
 
 Equivocation  by  men- 
 rail  refutation. 
 
 ^M 
 
Agunft  equivocatim. 
 
 *7i 
 
 of  the  fpcaker  s  and  this  is  now  called  lefoiticall  cq»lvo~ 
 £***,  and  they  fay  that  fuch  a  propofitioni  mixta  ex 
 mentati  &  vocaU  efi  /rj/f /'«.i^nixed  of  mental!  refervari- 
 onandvocall  expreiiion  is  lawfull  :■  butthiskindeofe- 
 q  invocation  is  no  waies  lawfully  for  in  a  tbe'ologicall  truth 
 there  muft.be  an  agrement  betwixt  she  nunde^  the  matter^ 
 \axia\\\ztonggc•)  but  here  there  is  no  agreement  betwixt  j 
 j  thefe  three,  for  when  a  Iudgedemandeth  of  a  Priefi,  arc 
 i  you  awe//?  heanfwereth,  I  am  not  a  Pncfi,  whenhee 
 -  knoweth  certainely  in  hisminde  that  is  a  Pricft^  and  yet 
 ,  his  tongue  faith  he  is  not  a  Prkfl^  this  is  the  moft  formall 
 lie  that  can  be  made• 
 
 To  cleare  this  the  better,  we  muft  marke  what  it  isfmu- 
 j  /«tr<?,toiimulate,and  what  it  is  ^//w^r^todiffimulate. 
 |    Simulare  is  to  counterfeit  that  which  is  not  in  a  man  $ 
 1  disfimuUre  is  to  diifemble ,  that  which  heeis  bound  to 
 jprofeffe,  and  this  is  done  fundry  waies.  Firft,  fimulare 
 \  vocationem.  i.  Ktng.  13.  18.  as  whenthe  old  Prophet 
 j  faincd  that  hee  hadacommiiTionfromtheLordtothe 
 j  young  Prophet  to eate  at  Bethel.  So  when Zidkiah  made  1 
 homes  and  faid,  So  (lult  thou  pftjh  the  Syrians  untill  thou  1 
 haveconfoundedthem.i.Kixg.iz.ii.SothcvjordiHith-  1  ίν£33Γ1Γ? 
 nabbi'}  impulit  fe  ad  prophetandum^  is  ufually  fpoken  of  [ 
 falfe  Prophets,  who  faincd  that  they  had  a  calling  from 
 the  Lord  when  they  hadnones  So  the  falfe  Prophet 
 that  wore  a  rough  gowne  that  he  might  deceive  the  peo- 
 ple. Zach.  13.4.50,  disfimularevocationem  5  as  Peter  de- 
 i  nyedthathewasoneofChriftsDifciplcs. 
 
 Sccondly^fiwulare profesfioaem,  to  fimulate  their  pro- 
 I  feflion ;  as  EBh^Many for  f ear  e  became  1ewes,t\\tSeven- 
 j  ty  tranilateit-rtS<57rVy3W,  they  were  circumcifed ;  fo  the 
 \Sichemites  when  they  circumcifed  themfelves  that  they 
 jmightobtaineD/awj  this  was  a  counterfeit  profelfion. 
 ;  So  hypocrites  when  they  make  (hew  of  religion.  Sotoj 
 diifimulate  their  profelfion  as  thelewesdid  ,  who  for 
 
 V  u  u  u  feare 
 
 simuiare  &diflimukrt 
 
 ({Hid• 
 
 simutmvocntiQntm) 
 
 *D;(fiMulart  vocationem 
 
 Simula  e  prefetftmem. 
 
 7>i$mularttrofc]fiQncm 
 
*74 
 
 s 
 
 I  Simnliti  co  nd'itimm. 
 
 ISSnrv  famdtio- 
 
 ι  nmnotst. 
 7)ijje*ularc  conditio- 
 nem. 
 
 -  -  *  • 
 
 qui  fingit  fe  divitem* 
 
 fefaupcrcm. 
 Simian  fexum. 
 
 'Di^muULrtfexwtu 
 
 Thm  a*  directing» 
 required  in  a  truth» 
 
 An  Expofition  of  the  Morall  Law.  Commas .     Lib  J 
 
 feareof  e/*/>t/<v£///perfecution  drew  their  prepuce  that 
 
 I  they  might  not  be  knownetobe  Jcwcs;  and  the  Apo• 
 
 Iftlemeanethofthis^rrr^w  circumeifedi  draw  net  thy 
 
 prepuce,  i.  Cor.  7.  18.  Epiphaniu*  calleth  the  inftrument 
 
 wherewith  they  drew  their  prepuce,  ^-3•^  aw*  trah$. 
 
 Thirdly,  to  fimulate  or  disfmulate  their  condition  or 
 
 eftate  ;  tofimulate^zs  Davidbeforc  ^yichis  did  fimulate 
 
 and  counterfeit  that  he  was  mad.  i.Sam.  31.  So  2.  Sam. 
 
 i$.  Lie  downe  upon  thy  bed,  and  faine  thy  felfetobcfickt* 
 
 So  Frov,  tj.  7.  T/6rr^  is  that  maketh  him fclfc  rich  y  yet 
 
 hath  nothing  5  /ςβ  mthgnafhajh,  Co  to  diihmulate  their 
 
 condition  or  eftate,  there  is  that  maketh  himfelfe  poore> 
 
 yet  hath  great  riches,  Mithrofiajhfuch  was  thcdiffimula- 
 
 tionof  the  Gibeomtes.  lofiu  g. 
 
 Fourthly,  to  fimulate  or  dis fimulate  their  fexe  ->  to  fimu- 
 late js  when  a  woman  putteth  upon  her  amansapparrel, 
 to  make  men  believe  that  {he  is  a  man.  So  to  ais fimulate 
 j  their  fcxe,  as  when  Sardanapalus  put  a  womans  apparrell 
 upon  him,  and  fate  fpinning  amongft  them. 
 j     When  a  Prieft  ftandeth  before  a  Iudge  and  isexami- 
 I  ned ;  Firft,  he  diifimulateth  his  vocation,  for  he  denicth 
 I  that  hee  isaPrreft;  Secondly,  heediiTembleth  hispro- 
 ;  feflion,  for  hee  is  bound  as  a  Chriftianto  tellthetruth, 
 1  notoncly  in  matters  of  faith,  butalfo  toanfweretoaci- 
 ivilltruth,  when  it  is  demanded  of  him;  andasheedi£ 
 fembleth,fodoth  hee  fimulate^  wearing  counterfeit  ap- 
 !  parrel!  5    fimnlating  a  courtier  or  fome  other  laike 
 !  man• 
 
 Truth  is  fiift^inthe^^r^^  thenintheminde;  and 
 [thirdly,  in  the  tongue.  It  is  firft  intbe^mrasafim- 
 j  pie  truth,  but  as  it  is  completavcritas,*  full  truth  or falf- 
 I  hoods,  itisfirftjinourminde;  forourmindecompofeth 
 &  divideth  firft^and  as  health  \s.ob)e£tivefii&jxi  phyfick, 
 but  properly  and  formally  in  the  man whois healed; 
 fo  although  truth  be  firft  0%tf/V^inthefimpIcobje&  d 
 yet  completa  vcritas,  is  firft  in  the  minde,  and  then  in  the 
 
 word 
 
Againjl  equivocation. 
 
 *7  J 
 
 TheScriprurejattrw 
 bat«  thcfe  things  to  the 
 tongue  which  are  pcop 
 per  to  the  hearty 
 
 word  or  writing  j  verity  is  in  the  matter  as  in  the  obj  cot  ± 
 it  is  in  the  minde  as  in  the  fubjefi:  anditisinthefpeech, 
 as  in  the  Jigne-y  and  there  fliould  bee  an  agreement  be- 
 twixt all  thcfe  three,  the  matter^  the  minde,  and  the 
 tongue  ;   hence  it  is  that  the  Scripture  attribute  thofe 
 things  which  are  proper  to  the  hearty  to  the  tongue^  be- 
 caufeof  the  agiecmentthatihould  bee  betwixt  them. 
 Tfalme  45 .  My  tongue  β  all  meditate  on  thy  jufiice.  So  Act• 
 2.  My  tongue  was  glad)  becaufethci^^expreffcth  the 
 gladneiTe  ofthe^tw;.  So  lojh.  1.8.  This  bookeofthelat» 
 jbaHn.ot  depart  out  of  thy  mouthy  but  thou  (halt  medittfe  in  i 
 it  day  and  night.  So  Prov.  $ .  3 .  Bind*  them  About  thy  neck,  \ 
 1  and  write  them  upon  the  table  of  thine  heart ;  Firft,  verity,  \ 
 muft  bee  in  the  heart,  and  then  the  words  arc  framed  in 
 the  throat;  therefore  he  inth^Bind them  about  thy  nctke, 
 and  then  they  come  to  the  tongue. 
 
 This  verity  which  is  the  conception  of  the  minde  is 
 j  uttered  two  waies ;  either,  per  fignum  vocalc,  by  forac 
 I  other  figne,  whereby  wee  exprefle  our  minde,  which  is 
 a  kinde  of  fpecch,  and  therefore  Salomon  faith,  Proverb. 
 6. 13.  He  fpeaketh  with  his  feet ,  he  teacheth  with  his  fingers. 
 When  one  fent  a  meifenger  to  <7>eriander  to  aske 
 him  how  hee  could  reignefofecurelyamongft  his  fub- 
 je&s,  hee  anfwered  no  other  thing  to  the  meiTengcrs 
 but  brought  them  out  to  a  field  of  ripe  corne,  and  with  j 
 his  ftaffe  beat  of  the  earcs  of  corne,  which  was  as  much 
 in  effedt  ,  as  if  hee  had  faid,  If  theu  would  live  fe-  ! 
 ι  curely  amongil  thy  fubje&s,  cut  the  heads  from  fome  of ; 
 '  them. 
 
 To  ufe  fignes  that  are  arbitrary  and  not  received  a- 
 mongft  all  nations,  although  hee  bee  deceived  with  j 
 whom  thou  haft  to  doe,  it  is  not  thy  fault,  neither  is 
 this  deceit ;  this  kinde  of  diifimulation  the  fathers  call  it  I 
 hnmfu*  ι  fuch  was  that  ftratagem  odofiua  when  hee  fled 
 
 Tfce  conceptions  ofthe 
 minde  uttered  ;wo 
 Wfticf» 
 
 When  people  are  decei- 
 ved with  figne*  corn* 
 mon  to  allnations>yet 
 it  is  not  a  lie. 
 
 from  Hai :  So  when  the  Romans  caft  bread  into  the! 
 
 Vuuu 
 
 campCj 
 
%η6 
 
 An  Expofition  of  the  Morall  Law.  Comma j .     Lib.  z% 
 
 livm  Lib, ;. 
 
 When  a  man  is  deceived 
 by  an  ambigueus  word, 
 it  is  not  a  lie» 
 
 dire 
 
 »•     lad 
 
 idem, 
 continuum. 
 
 Tbeminde  isexprefled 
 by  anfweriog  to  the 
 ^acftion  three  wayes. 
 
 -ad  diver  fum. 
 
 campe  of  the  enemies  out  of  the  Capitoll,  to  make  them 
 belecve  that  they  had  plenty  ofvi&uals,  although  the 
 enemies  were  deceived  here,  yet  this  was  no  fault  in  the 
 Romans  y  H*c  fign*  ufurfari  foffunt,  qmanoncommum 
 intiituto  ufurpata,  that  is,  thofe  fignes  may  be  ufed,  be- 
 caufe  they  are  not  generally  received  nor  agreed  upon 
 by  all  people,  but  thofe  things  which  are  generally  re- 
 ceived amongft  all  people,  as  their  fpeech,  and  writing, 
 Hieroglypbicks,  and  fuch  $  here  if  we  fpeake  one  thing 
 and  meane  another,  this  is  a  falihood. 
 
 When  a  word  hath  many  fignifications,  and  if  that 
 which  a  man  conceiveth  in  his  minde  agreeth  with  one 
 of  the  fignifications,  hee  maketh  not  a  lie,  although  the 
 manwhohcarethhim,  conceive  it  otherwife  j  as  when 
 Chrift  faid,  Beware  of  the  leaven  of  the  Pharifees^khongh 
 theDifciplestookeitfor  leaven  indeed,  yet  it  was  not  { 
 a  lie  'y  and  the  fupcrior  may  fpeake  otherwaies  then  hec  j 
 thinketh,  for  triall  of  the  truth.  Example,  wee  have  J 
 in  hfi'p fcvtfio  being  the  governour  in  E'gyft^  faid  9  i 
 Tee  are  fpiesy  Gen.  43.  and  then  accufed  them  of  theft; 
 but  the  inferior  may  not  anfwere  fodoubtfully  to  his  f 
 fupcrior• 
 
 We  expreffe  our  minde  when  wee  anfwere  to  a  thing,  j 
 either^ idemy ad  divcrfum^  vehad  contrarium.     Exam- - i 
 pie,  when  Abimelech^sktd  Abraham,  Is  this  woman  thy  1 
 wife  e  If  Abraham  ihould  have  anfwered,  flie  is  my-wife  $  • 
 then  he  had  anfwered,  adidem^  and  hee  would  not  have 
 madealie.  Secondly,  when  hee. anfwered  {hee  is  my 
 iifter,  here  hee  anfwered  ad  diver fumy  and  this  was  not  a  j 
 lie  5  for  this  word  fificr  istaken  in  alargefenceamongft 
 the  Hcbrewes,  and  fo  a  wifemay  be  called  zfifier^  Paul 
 faith,  Have,wee  not  pxocrto leadaboHt a fifler^  dwiftyas -\ 
 wellas  other. Affiles. \.  Cor.g.^  andCofflcr  is  taken  tor  4 
 one  that  is  neare  in  kindred,  as  Sarah  was  to  Abraham*  \ 
 Thirdly,  ifhehadanfwered,fl]eisnotmy  wife-s  then  he  ! 
 
 had 
 
Againfl  equivocation.. 
 
 *77 
 
 had  anfwered  per  contrarium^  and  had  made  a  lie  .•  So 
 when  a  man  uttereth  his  minde,  per  fignum  realc^  fome- 
 times the  figne  anfwcreth,d^/dkw  ;  fometimes  ad  diver- 
 (um  5  and  fometimes  ad  contrarium  5  it  anfwereth  ad 
 idem  ι  when  a  man  may  gather  at  the  firft  by  the  figne, 
 that  the  party  with  whom  hee  hath  to  doe  thinkethfo, 
 as  hee  demonftrateth  by  this  figne.  Example,  when 
 Ε  fiber  fe.l  downe  before  K^ijhuerus  King  of  Perfiajo  pe- 
 tition him  for  the  Iewes  hes  countrey-men  5  i^fhuerru 
 held  out  the  fecpter  to  hcY^Efiber.  5.2.  here  Ε  ft  her  knew 
 by  this  figne  that  the  King  was  minded  to  grant  her  pe- 
 tition, and  the  King  anfwered  ad  idem^  by  this  figne,  to 
 the  petition  οϊ  Ε  fiber. 
 
 Sometimes  the  figne  is  diver fum ,  from  that  which 
 amanthinkethwhenhemaketh  fuchafigne,  this  is  not 
 a  reall  lie  $  becaufc  it  is  not  contrary  to  his  minde.  Ex* 
 ample,  when  lofefh  knew  his  brethren,he  made  himfelfe 
 ftrangetothem,  Vai\tbnakker.Gen.  42.7.  this  He  did  to 
 trie  them  the  better,  but  not  for  another  end.  Solofhua 
 and  his  army  fained  themfelves"  to  fly  before  the  men  of 
 Ai.lofi).S.but  this  they  did  at  the  c^nmandement  ofthe 
 Lord,  for  hee  allowed  this  ftratagem,  as  may  bee  feene 
 verfe  1 8.  So  Chrift  fimulated  that  hee  would  have  gone 
 farther,and  not  ftay  at  Lmaus  all  night.  Luk.  24.  2  8.  Τ  his 
 fimulation  was  not  contrary  to  his  minde,  but  diver  fum  5 
 he  fimulated  that  he  would  goe  forward,  that  hee  might 
 make  the  Difciples  to  bee  the  more  earned  with  him  to 
 bid  him  ftay ,  and  this  fimulation  hath  this  tacite  condi- 
 tion annexed  to  it,  I  will  not  ftay  at  Emaus  unlefle  my 
 Difciples  be  very  earned  with  me  to  ft  ay . 
 
 A  Phyfitian  hath  a  patient  that  cannot  abide  fuch 
 phyfick  as  will  cure  him,  the  Phyfitian  deludeththe 
 fenfes  of  the  patient,  to  make  the  patient  believe  that  it 
 is  fome  other  thing ;  here  this  figne  is  not  contrary  to  the 
 Phyfitians  minde,  for  hee  mindeth  to  make  this  a  figne 
 
 Vuu  u  3  to 
 
 A  reall  figne  infwercth 
 to  the  roinde  three 
 wai-'i. 
 
 nDUrV1)  alienmfi 
 fitixit. 
 
 Sim'ik. 
 
zy  8  ^n  Exptfition  of  the  MoraU  Law,£omma  9.     Lib.  % 
 
 to  cure  his  patient :  the  figne  is  diver fum  here,  but  not 
 ;  contrarium  $  but  when  the  figne  or  the  word  is  contrarie 
 I  to  that  which  the  minde  thinketh,  then  it  is  a  lie.  Ex- 
 ample, Pfal.  18.  CMendaciterfefubijcient  mihi^they  fhall 
 yeeld  fained  obedience  to  me  5  for  when  they  made  out- 
 ward ihewes  of  obedience  to  David,  they  thought  no 
 fuch  tiling  in  their  heart,  lacob  put  the  shins  of  goates  up- 
 on his  hands,  and  upon  the  fmooth  of  thenecke,  and 
 thenhefaid  to  his  father;  /  am  Efauthj  firfl  borne, Gen. 
 27. 1 9.  here  was  a  double  lie,  a  lie  in  words ,and  a  lie  in 
 figne,  both  contrary  to  his  minde.  So  i.King.  14.  5. 
 When  the  wife  of  Ieroboam  fained  herfelfe  to  bee  ano- 
 ther woman,  that  fhe  might  deceive  the  Prophet  ^  this 
 was  a  reall  lie  contrary  to  her  minde :  for  if  the  Prophet 
 had  demanded  of  her,  art  thou  the  wife  of  ieroboam  or 
 doubtlefTe  ihe  would  have  anfwered,!  am  not  the 
 
 twofold  WtmlAcob, 
 words  and  fignes» 
 
 not 
 
 A. inference  betwixt 
 re 'llandveiballiigr.es. 
 
 wife  of  hroboam,  but  fome  other  woman  j  andfo  free 
 fliould  have  made  a  double  lie,  contrary  to  her  minde, 
 both  in  hex  apparrelL  and  in  her  (fetch» 
 
 When  a  Ρ  rieft  ftandeth  before  a  Iudgecloathedin 
 
 Scarlet,  and  with  la^ghaire,  the  Iudge  demandcth  of 
 
 him,art  thou  a  PrieiR  he  anfwereth,  I  am  not  a  Prieft  5 
 
 this  is  a  lie  in  words.  Againe,  hee  maketh  a  rcall  lie  in 
 
 wearing  fuch  apparrell ,  that  he  may  not  be  taken  for  a 
 
 Prieft,  and  fo  both  thefignes  and  words  are  contrary  to 
 
 his  minde.  And  as  the  Lofdfaidto  <46ijathe  Prophet, 
 
 1 » King,  ι  δ  .5 .  The  wife  of  Jeroboam  commeth  to  aske  a  thing 
 
 of  thee, and  when  flu  commeth in  Jhe β ι'αΙΙ  fame  herfelfe  to  be 
 
 another  woman,  andthc  Profhet  f aid  unto  her,  why  fainefi 
 
 thou  thyfelfe  to  be  another  woman.Souie  Lord  faith  to  the 
 
 Iudge ,  the  man  who  ftandeth  before  thee,would  faine 
 
 himfclfe  not  to  bee  a  Prieft  \  but  the  Iudge  may  fay  unto 
 
 him,  why  faineft  thouthy  felfe  to  be  another  man  i 
 
 We  muft  put  a  difference  betweene  reall  ma  verbal 
 fignes,  for  words  doe  more  definitely  determine  the 
 
 minde 
 
Againfi  equivocation. 
 
 79 
 
 mindeofthe  fpcaker,  than  fignes  doe.  Signes  againe 
 doc  more  confufedly  and  indeterminately  cxpreflethe 
 mindc,  and  therefore  it  is  more  lawfull  to  u(e  the  one 
 rather  than  the  other.  Example^  when  a  man  upon  the 
 ftage  putteth  on  a  Kings  apparrell,  this  is  not  a  realllie, 
 but  if  he  ihould  fay  upon  a  ftage  that  he  were  the  King,  I 
 that  were  a  reall  lic$  and  becaufe  all  men  know  that 
 Kings  play  not  upon  the  ftage  j  therefore  there  is  no 
 gi;cat  danger  ofa  lie,  but  when  the  figne  is  hardly  difcer- 
 ned  5  and  made  to  cover  a  lie  $  then  it  is  a  lie  indeede. 
 
 When  the  Lord  threatned  Ν  hive  that  it  ihould  bee 
 deftroyed  within  forty  dayes,  and  it  was  not  deftroyed  j 
 this  was  not  a  Icfuiticall  lie,  for  it  is  the  ufuall  manner 
 of  the  Prophets  to  underftand  the  condition,  andfup- 
 preiTe  it  when  they  threaten,  which  maybeeafily  un- 
 derftoodbythelike  phrafes,  as  the  Prophet  faidtoi- 
 zekiah.Efay.  $8.  Set  thine  houfe  in  order •,  for  thoufhalt 
 die  and  not  Lve.  Here  the  threatning  is  fet  downe,  but 
 the  condition  is  under  flood;  to  wit,  if  thou  pray  not; 
 but  when  Ezektat?  turned  his  faceto  the  wall,  and  pray 
 ed  unto  the  Lords  then  God  fent  his  Prophet  backe  a- 
 gainetohimwith  this  commiflion$  Jell  Hcz,ekiah  the 
 captaine  of  my  people,  thus  faith  the  Lord,  the  G*d  of  Da- 
 vid thy  father  ;  I  have  heard  thy  prayers,  J  have  feene  thy 
 tcares,  behold  I  will  heale  thee  on  the  third  day  ;  and  I  will 
 addcunto  thy  dayes  fifteene  ycarcs*  2.  King.  20.  Some- 
 times againe,  both  the  threatning  and  the  condition  is 
 fet  downe,  as  Gen.  20.7.  Now  refiore  the  man  his  wife,  for 
 he  is  a  Prophet  ,a:;d will  pray  for  thee,  and  thou  fralt  live^and 
 if  thou  reft  ore  her  rot,  know  then  that  thou  flalt  furely  die  5 
 thou  and  all  that  arc  thine. 
 
 So  when  a  Iudge  for  examination  and  tryallfetteth 
 downe  a  thing  not  thet:ct,  by  way  of  aflertion,  butby 
 way  of  interrogation  and  tryall;  this  isnotalie.So5^/r- 
 mon  called  for  a  fword  to  cut  the  child  ,  when  he  was 
 
 Vuuu  4  not 
 
 God  in  thre-itning  to 
 deftroy  Ntntfe  and  not 
 doing  it,  yet  it  was  noc 
 a  lie. 
 
 Sometimes  God  fets 
 downe  both  tie  condi- 
 tion and  the  thr.armng. 
 
 A  Iudge  may  examine 
 t'.xticc  cr  interro£aiQ• 
 ric. 
 
2, 8  ο  dn  Exptfttion  of  the  Morall  Law .  Qomma  9 .      Lib.  1 
 
 A  man  may  ufe  an  iros 
 
 nie  and  not  lie• 
 
 Anfw. 
 Reply-. 
 
 Qijeft; 
 
 Anfit, 
 
 not  minded  to  cut  the  child,  but  oncly  to  trie  who  was 
 the  mother  of  the  child.  1  .King.  3.SowhenChriftbad 
 his  difciples  give  bread  to  the  multitude  to  feede  them,, 
 whereas  hee  knew  that  they  had  notbread  fufficicnt  to 
 feed  them  ;  this  was  not  a  lie,  but  onely  to  trie  the  obe- 
 dience of  the  Difciples.  Mat.  14.  i£.  So  wee  propound 
 Ε  tenches  to  young  fchollers  to  trie  them,which  we  know 
 to  be  falfeinthemfelves. 
 
 When  in  ironie  or  jeft  wee  bid  a  man  doe  fuch  a  thing, 
 but  wee  will  him  not  doe  it,  this  is  not  a  lie  j  as  when 
 Micbaiah  faid  to  Lsfchab,  Got  up  and  proffer.  1 .  King.  2  2 . 
 1 5 .  And  fo  Chrift  faid  to  his  Difciples,  s  leej?e  on  now  And 
 take  your  refi^  Mat.  26. 45.  thefe  are  not  lies,  for  in  fuch 
 fpeecheswemay  knowbythegefturcsof  the  fpeakers 
 j  that  they  doe  but  juft. 
 
 But  this  was  a  great  finne  in  Peter  when  hee  dilTem- 
 bled. 
 
 They  anfw ere  that  Peter  did  not  this  to  deceive  any 
 man,  but  onely  for  feare  to  favc  his  life. 
 
 Although  this  was  his  principall  and  chiefe  end  to 
 efchewdanger,  yet  hee  ufed  a  lie  to  efcape  danger.  A 
 ludge  doth  not  condemne  a  theefe,  becaufe  hee  hath  a 
 care  to  provide  for  himfelfe  and  his  family  5  but  be- 
 caufe hee  hath  a  care  to  provide  for  them  by  deceit  and 
 theft;  fo  to  have  a  care  to  efcape  danger,  that  is  com- 
 mendable, but  to  make  a  lie  to  efcape  danger,  that  is  a 
 finne. 
 
 Againethey  fay  that  this  limitation  which  theyadde 
 in  their  minde  is  true  in  the  fight  of  God,  and  in  the  fenfe 
 ofhimwhofpeakeths  and  fo  it  excluderh  all  fort  of 
 lying. 
 
 Verity  is  a  part  of  juftice,  and  lying  is  a  part  of  in- 
 juftice,  which  two  doe  refpeoi  our  neighbour,  and  thefe 
 twoaretobeemeafuredbyour  fpeeches.  2.  Cor.  4.3. 
 We  handled  not  the  word  of  God  deceitfully^  but  by  manife. 
 fiatiot 
 
Againft  equivocation 
 
 zSi 
 
 fiiUiotiofthc  truth,  commending  our  Jclves  to  every  mans 
 confcicncetnthc  fight  of  God,  Paul  here  manifefteth  the 
 truth  both  before  God  and  man,  but  the  Iefuites  in  their 
 equivocations  ,  manifeft  not  the  truth  before  God  and 
 man. 
 
 They  anfwer,  to  equivocate  is  not  lawfull  in  matters 
 of  contract  and  day  Iy  converfation ,  but  it  is  lawfull  in 
 defence  of  our  felves  to  efcape  a  great  danger,  in  this 
 cafe  is  lawfull  to  equivocate,  fay  they. 
 
 Then  the  Martyrs  were  great  fooles  who  did  not 
 learnc  to  equivocate  f  his  way,  to  fave  their  lives. 
 
 iUb*6'.\$•  κΛη  oathis  theendof  allcontroverfics,  but 
 equivocation  multiplyeth  controverfies. 
 
 Theyanfwer,wee  may  not  equivocate  before  a  Iudge 
 who  proceedeth  formerly,  and  is  a  competent  I  udgc: 
 but  if  hee  bee  an  hereticke,  who  hath  no  power  to  judge, 
 then  we  may  equivocate. 
 
 When  the  Shunamitijh  woman  faid  to  EUJhaJThou  man 
 of  God  doe  not  lie  unto  thy  handmaid,  i.  King.  4.17.  hee 
 was  bound  to  anfwertruely  to  the  woman,  albeit  ihee 
 was  not  a  competent  judge :  and  Hierome  faith  well,  £- 
 tiam  inter  hofies  fervanda  eft  fides  :  we  muft  deale  truely 
 even  to  our  enemies. 
 
 1  he  conclufion  of  this  is  :  That  all  thofe  who  ufe  equi- 
 vocations are  in  a  fearefuil  cafe,  becaufe  the  Lord  who 
 is  the  God  of  truth,  will  deftroy  thofe  who  fpeake  lies, 
 Pfalme  5.  f.  \^ind  thofe  great  lyers  jhall  be  font  out  of  the 
 holy  city,  Revel,  22.  15. 
 
 Anfw, 
 
 Objeftiort, 
 Anfw% 
 
 Reply. 
 
 Conclufto». 
 
 CHAP, 
 
2,82, 
 
 A  man  may  be  a  lier 
 two  waycs. 
 
 m'i  ηψφρ  ts>na 
 
 O&mitum  eft opmoli- 
 
 If  the  words  and  minde 
 diifer,itisalie. 
 
 Αιιψρ. 
 
 Three  forts  of  lyes. 
 
 An  Expofition  of  the  UoraU  Law.  Comma*?.     Lib.  2-. 
 
 CHAP.  IV. 
 
 JgainH  lies. 
 Commandement  IX, 
 
 Revelat.  21.  27.  o4 'nd 'there  flail  in  no  wife  enter  into  the 
 hi j  lerufdem,  any  thing  that  defileth,  ormaketha  lie. 
 
 THelierisafalfewitnelTcas  well  out  of  judgement  J 
 as  in  judgement. 
 In  natnrall  things,  a  thing  is  iaid  to  lie,  when  it  maketh 
 afaire  fhew,  but  it  performeth  not  that  which  it  promi- 
 feth,  Habak.  3.17•  The  labour  oft  he  olive  flail  faile ,  but  | 
 in  the  originall  it  is,  Kichts,  it  flail  lie,  the  olive  is  faid  to 
 lie,  when  it  bloifometh  pleafantly  in  the  fpring,but  when 
 it  commeth  to  the  harveft  it  faileth.  Efiy  58.  n.  Ihoa 
 flalt  be  like  λ  faring  of  waters  whofe.waters  faile  not :  in  the 
 originall  it  is,  whofi  water s  lie  not.  So  when  men  fpeake 
 and  make  a  ihe  w  of  words  in  one  thing,  and  th  inke  ano- 
 ther, it  is  a  lie,  but  this  doth  not  fully  exprcife  the  nature 
 of  a  lie ,  for  if  a  man  fpeake  a  thing  thinking  it  to  bee  a  | 
 truth,  and  it  be  not  a  truth  ink  felfe,  it  is  a  lie  *  for  every 
 untruth  is  a  lie,  7^.  8.  When  amanteacheth  an  untruth, 
 thinking,  that  it  is  a  truth,  then  he  is  a  lier,  and  therefore 
 mentiri  contra  mentem  iri,  expreflfeth  not  the  full  nature 
 ofa-lie,  for  a  man  may  fpeake  a  lie,  and  not  fpeake  con. 
 trary  to  his  minde. 
 
 Lies  are  commonly  divided  into  three  forts.  The 
 firft  they  call  mendaciumjocofum,  whenamanutteretha 
 lie  in  fport  to  make  others  merry,  Hofca.  7.  3 .  They  make 
 the  King  glad  with  their  wickednefp,  and  the  Princes  with 
 their  lies.  If,  we  may  not  teach  the  truth  to  pleafe  men,  Qal% 
 
Agawfl  lies, 
 
 183 
 
 i.  10.  much  lefle  may  \vc  tell  an  untruth  to  pleail*  men  3 
 andifaman  may  not  lie  to  liclpc  a  man  out.  of  dan- 
 ger j  much  lcflc  to  delight  him.  For  as  the  Schoolemcn  fay. 
 I  well^Bonum  utile  prjifcrtur  bono  delcciabili^  good  profita- 
 ble is  preferred  to  good  dileftable. 
 
 Thcfccondfortofhe, -isO/^70/&;;/  mcndicium,  when 
 a  man  maketh  a  lie  to  helpc  other  s-^V ill  yefpeakc  wickedly  for 
 God^andtalkc  diccitfully  of  him.  Job  13.  7.  will  any  man 
 make  a  lie  for  Godscaufc ;  he  that  fiandetb  not  in  necde  of 
 our  goods,  Pfilme.  \6  farre  leife  ftandeth  hee  in  neede  of 
 anyofourevill:  Nullum  vcrum  fundatur  in  filfoyomnc 
 tamen  falfum  innititur  alicui  <vero ;  no  truth  is  founded 
 uponfalihood,  but  every  falihood  relieth  upon  fome 
 truth :  God  who  is  truth,  will  not  be  ferved  by  a  lie,  and 
 if  we  may  not  lie  fot  Godscaufe,  &  for  his  glory  5  much 
 leffe  may  we  lie  for  mans  good,to  make  a  lie  in  charity,is 
 to  make  charity  the  daughter  bf  a  lie,  and  the  devill  to 
 be  the.grandfather.Charity  rejoyceth  notininiquity,but 
 rcjoycethintbetrutb,  I  Cor.  13.  6. 
 
 There  are  three  forts  of  lyers.  F;'rft,the  naturall  Iyer. 
 Secondly,  the  habit  nail  Iyer.  And  thirdly,  the  fubtile 
 Iyer. 
 
 The  naturall\\ex^  as  Pfalme  1 1 6.  *s4U  men  are  lyers.  So 
 Sarah  made  a  lie,  Gen.  1  2. 
 
 Thehabituall  lier,as  thofe  οι  Crete  ;  Cretentesfunt  men- 
 daces flhe  Cretians  are  alwaies  lytrs^Ttt.  1. 1  j.  the  ground 
 of  this  proverbe  arofe  from  Thefctts ,  when  hee  went  a- 
 epmhCrete^  and  overcame  it,  one  oi the  Cretiavs  went 
 to  Greece^  and  told  his  father  v£gAU* ,  that  he  was  ilaine, 
 and  he  for  difpleafbre  drowned  himfelfc,whereupon  the 
 proverbe  vote,  Creiexfesmendaces*  So  Pfalme  112.69. 
 The  proud  have  forged lies  agdinfl  me,  in  the  origjnallit  is 
 dphlugndlnfheker^  They  have forved one  lletodnother. 
 
 Thethirdfortofliers,  are  the  fubtile  Hers,  Pro.  3.  25. 
 Devife  no  evill  agdinfl  thy  neighbour •,  In  the  Hebrew  it 
 
 is, 
 
 There  are  tkrecibrts  off 
 lyers. 
 
 Suiaau 
 
 -'.     1  τ-  3   Τ 
 
 Affuur.t  wrndzciwn 
 mendacio. 
 
 fcpnrrStf  Septung. 
 
 arwtes  ahfurai. 
 AKAKEOAEWDA- 
 CiVMquid  apudHe- 
 brtos. 
 
Neither  a  tropicall,  r.or 
 a  figurative  ipecch  is  a 
 lie*"" 
 
 *  8  4  An  Expofition  of  the  MoraO  Law.Cmma^.     Lib.*-. 
 
 \syaltacharojh^  noli  arare mtndacium ;  plow  not  a  lie:  it  is  a 
 fpeech  borrowed  from  husbandry,for  as  thehusbandman 
 plowcth  up  the  ground ,  and  fearcheth  into  the  earth 
 with  the  ihare  of  the  plough,  fo  doth  a  wicked  man  turne 
 over  and  over  the  heart  of  him ,  how  to  excogitate 
 and  finde  out  a  lie :  but  in  this  fort  of  husbandry,  as  hee 
 ploweth  iniquity  and  fowcth  wickedneife,  fo  hee  ihall 
 reape  the  fame. 
 
 Whether  Jacob  made  a  lie'. 
 T7  *V  THen  lacobfud  to  his  father  lacob^  lamyourfion 
 V  V  Efiau^  your  first  borne^  Gen.  2  7.  1  y.  this  was  not 
 a  lie,  if  ye  will  refpeit  Bfau^  for  Ε  feu,  had  fold  him  his 
 birthright  already  :  but  it  was  a  lie,  if  ye  willrefpe&Z*- 
 cob  himfelfe,becaufe  he  deceived  his  father  by  it:  a  tropi» 
 call  fpeech  is  not  a  lies  zsHerodis  a  jfoxy  fo  neither  is  a 
 figurative  fpeech.  Mat.  1  i.i^.Iohn  is  Elias^lacob  might 
 have  called  himfelfe.E/40,  if  he  had  not  done  this  to  de- 
 ceive his  father,  and  there  concurred  a  number  of  lies 
 befides  here :  fir  fit  I  have  done  as  thou  hajl  commanded  mey 
 Verf.  jp•  he  bad  bring  him  venifon,  and  he  brought  him 
 kids  flefli.  Againehefaid,  The  Lord  my  Godbroughtitto 
 me,  vcrfi.  2  o.  here  is  a  greater  lie  in  abufing  the  name  of 
 God,  and  laft  hee  made  a  reall  lie  in  putting  oft  the  skins 
 of  the  kids  of  goats,  that  he  might  deceive  his  old  father 
 Jfaac,  but  here  we  may  lament  the  infirmities  ofthe  Pa- 
 marches,  and  admire  the  great  mercies  of  God  in  par- 
 doning them. 
 
 Whether  David  made  a  lie. 
 
 THefirft  lie  that  David  made  was  to  Λ bime lech  the 
 Prieft  that  hemightget  ofthe  fhewbrcad,  i.Sam.n 
 1  .David  faid,that  the  king  had  comanded  him  a bufincs, 
 whereas4iehad  nofuchcommandementfrom  theking• 
 
 ButChrift  juftified  Davids  hd,Matt.  12.  therefore' 
 he  made  not  a  lie. 
 Chrift  juftified  him  that  in  neceflTity  hee  went  and : 
 
 The  firft  lie  that  D& 
 vid  made» 
 
 Obje. 
 %s4njw. 
 C hi iftiuilifieth  Da- 
 vid in  the  nectfity,  but 
 not  in  the  fact  of  the  lie. 
 
Whether  Da<vid  made  a  lye. 
 
 got  ofthefhew- bread,  but  hee  juftified  not  his  lie  >  fo  J 
 God  willeth  that  Jacob  fhould  get  theblefling$  but  hee 
 juft ified  neither  Rcbeccahs  deceit,  nor  lacobs  lie.  David 
 knew  that  the  Prieft  might  not  make  bold  to  give  him 
 this  bread,  and  therefore  he  made  a  lie. 
 
 Whether  was  it  an  officious  ,  or  a  pernicious  lie  in 
 David. 
 
 It  was  but  an  officious  lie  tofave  his  life. 
 
 Eutitmay  be  faid  that  this  lie  of  David  wasapiw/- 
 ■ious  lie,  becaufe  this  lie  was  the  occafion  of  the  death  of 
 he  Pricfts.  1Sam.21.12.  AndDavidfaidunte  Abiathar, 
 knew  that  day  ,  when  Doe *g  the  Edomite  wxs  there  ^  that  hee 
 fouldfurely  tell  Saul^  I  have  occafioned  the  death  of  all  thefe 
 erfons  irt  thy  fathers  houfi;  here  heetaketh  the  blame 
 pon  him,  as  though  he  were  the  caufe  of  their  murther. 
 When  Davidhw  Oocg  there,  he  conjectured  that  hee 
 rould  tell  Sauljovx  he  knew  not  of  the  tragical  event,that 
 e  would  kill  all  the  Priefts5and  by  all  probability  he  had 
 )oken  firft  with  the  Prieft ,  and  gotten  the  fhew  bread 
 om  him,before  that  he  faw  Doegjov  if  he  had  feene  him  | 
 efore,  he  would  have  gone  more  warily  to  worke. 
 The  fecond  lie  that  Z>*w/W  made,  isalleaged,  i.Sam.  j 
 3. 6f.  If  thy  fat  her  at  all  mijfe  mejhcnfty  5  David  ear  neflly  ' 
 ked  leave  ofme^  thai  hee  ηύφί  runne  to  Bethlcm  hu  city^  \ 
 r  there  is  ayecrely  facrifice  thereof  or  all  -thefmilyihc  was  ; 
 )ing  now  to  the  field  to  hide  himfelfe  for  feare,  from 
 uly  how  thenbiddeth  he  Jonathan  tell  that  he  was  gone . 
 £tf£/tt/wtokccpc  thefeaft  f 
 
 In.  charity  wee  are  rather  totlunkc  that  he  both  hid  j 
 mfelfe,and  kept  the  feaft  at  Bethleem^  thenthar  only  he  \ 
 i  himfelfe,  and  fo  made  a  lie :  he  that  telleth  one  part  I 
 the  truth,  and  hidcth  the  other,  doth  not  alvvayes  lie,-  j 
 leremic  38.  2.1,25^  26.  was  commanded  by  Zcdekiah. 
 i•  Sam.iy.  10.  And  Achis  faidto  David,  whether  have 
 mxde  4,  rode  te  day*   and  David  faidb    againfi  the 
 
 :. Couth) 
 
 2.S5 
 
 rAnfy?. 
 Objett. 
 
 \ 
 
 Anfw]  1 
 David  made  but  an  offia 
 ciousIyetoAbimelech, 
 for  he  had  gotten  the 
 
 bread  before  he iavv 
 Doeg, 
 
 Whether  David  eaufed 1 
 Ionatton  to  makcalicl 
 to  Saul.  1 
 
 'ji#fw§rt 
 
 Whether  David  made 
 alyoto  Achiis 
 
χ86 
 
 uin  Expofition  of  the  Morall  L  att>.  Comma.  8 .      Lib.  *•  -| 
 
 Anftf, 
 
 Qjuffl. 
 
 Anfw% 
 
 fouth  of  Iudah,  and  againfl  thefouth  of  the  lcrahmelites,' 
 *nd  thefouth  eft  he  Kemtes,  and  D  avid  faved  neither  man  \ 
 nor  woman  alive  to  brmg  tidings  to  Gath ,  f tying  left  thej  \ 
 
 fhouldtell  onus,  faying,  So  did  David,  ajstffo  will  his man-  \ 
 net  bee  all  the  while  that  heedwellcth  tn  the  country  of  the  \ 
 Philiftims:  i^jind  Achis  beleevcd  David,  faying  ,  He  hath  j 
 made  his  people  utterly  to  abhor  re  him,  therefore  hee  faall] 
 be  myfervantfor  ever.  Here  it  feemes  D  avid  made  a  lie 
 to  t^chis. 
 
 Either  wee  may  fee  here  that  David  made  this  rode ; 
 upon  the  fouth  of  luda  his  country  men,  and  killed ! 
 them,which  had  bcene  a  great  cruelty  and  barbaritie,  or  j 
 rather  through  infirmity,  thathefpake  fomewhat  am- j 
 biguoufly  to  the  king,  telling  him  that  hee  had  made] 
 a  roade  upon  the  South,  but  how  farre  hee  made  a  roade 
 uponthefouth,hetellcth  himnot ;  hee  faid  that  hee  had 
 killed  a  number  of  the  fouth,  but  hee  told  him  not  whe- 
 ther they  were  Icwes  or  Philiftims;  for  they  were  Phi- 
 lifiims  whom  he  killed,  and  not  Iewes>  Verf  u . 
 
 Whether  made  Raphael  a  lie  or  not  when  hee  called 
 himfelfe  L^^w^f  thcfonneof^jM/r/Vef  of  the  tribe  of 
 Nephtalimy  Τ  obit,  y . 
 
 Hee  made  a  lie, '  therefore  that  part  of  the  hiilory 
 feemes  afable,  as  alfo  that  of  the  liver  of  the  fiih  to  con- 
 
 jure \jifmodeus  the  evillfpirit. 
 But  many  things  in  the  Scripture  take  their  denomi. 
 
 nation  from  that  which  tthey  feeme  to  bec^  as  the  angels 
 
 which  appeared  to  AW  ah  am  are  called  men.  Gen.  18• 
 If  the  angels  had  called  themfelves  men  that  had  been 
 
 alic,as2t4EpA*t/ifhe had  been  an  angel  to  call  himfelfc  a 
 man. 
 TheconclufionofthisisiLetusfliunallHes,  for  ifwc 
 
 delight  in  lies,then  we  arethe  children  ofthe  dcvi\l,Iob. 
 
 8.44..  and  to  lie  is  a  part  ofthe  old  mm  which  mail  bee 
 
 mortified  and  laid  aiide,  Ephef.  4. 2  j.  Colojf.  3.5?. 
 
 CHAP. 
 
AgainH  foifling  dfour/ehei. 
 
 187 
 
 CMAP%  V. 
 
 Againfi  boafiingof 'our fefoesl 
 commandement.  I^C. 
 
 Prov.  27.  6.  Let  another  man  fraifc  theey  and  not  thine 
 otvnc mouth* 
 
 Τ  His  Comraandemera  condemaeth  boafting  of  any 
 thing  in  our  felves,  this  is  called  wbeMo^a. 
 
 The  ground  of  this  boafting  is  felfe-loYC,  and  the 
 coned  t  of  our  felves,  hence  commcth  fwcllings.  ζ  .Cor. 
 1 2»  20•  and  then  bragging. 
 
 Firft  then,  a  man  muft  not  bragge  of  his  knowledge, 
 They  faid  they  faw  well  enough  when  they  were  blinde^  Re»  , 
 velat.j.ij.  J 
 
 So  a  man  muft  not  bragge  of  his  holineffe,  as  the  j 
 Pharifce  did,  Luc.  1 8.  1 1 .  /  thanke  thee  0  God,  that  I  am  ' 
 vot  as  other  men  arc  ,  and  fuch  as  faid ,  Standby  thy  felfe^ 
 tome  not  ncere  to  mcc .  J  or   lam  holier  then  tho»,  Efiy. 
 5s.  s* 
 
 Thirdly,  hee  muft  notbraggeof  his  workes.  Rom,^ 
 I7.  So  neither  of  his-perfevcrancc,  this  was  Pctersbngs^ 
 Matt.  26. 3?.  Though  all  men  bee  offended becaufe  ofthe^ 
 ictwilllnev  rbeoffenied.  it  is  a  good-  thing  when  UWo~. 
 ?xfaccihineih,and  he  knoweth  not. 
 
 Ps  a  man  may  not  bragge  of  his  fpiritualleftate,  fo 
 leither  may  hee  bragge  of  his  bodily  ftrength,  as  Goltah  \  n( 
 lid,  nor  of  his  riches,  ler.  9.23•   Let  not  t  ho  mighty  man  j 
 rlory  in  his  mighty  Let  not  the  rich  man  glory  in  his  riches.  \ 
 \oHofi>t%,  Ephraimhid^l am  become rich\l have found  \ 
 *eout fcbfcance^  heebraggeth  of  his  fubftancc,  buttel-  t 
 
 leth! 
 
 ipfim  laud*U9, 
 
 muft  not  br«gg<  o£ 
 
 A  man  rtnu?d  ntirfeer 
 bragge  of  hi•  ihength 
 
A  m  in  mu  ft  aot  boaft 
 ofhisfecurity. 
 
 ζ  8  8        Jn  Bxpofnion  of  the  Mordl  L<fto.Cwim4.9.      Lib.*•! 
 
 leth  not  of  whom  hee  hid  them  j  fuch  was  the  proud  j 
 \bxiggco£  Be  nh  ad  a  L  i.King.  20.  iq.  God  doe  fo^ani  more  j 
 1  tomealfoy  if  the  ditft  of  Samaria  β. ill  bee  handfds^for  all• 
 |  the  people  thai  ft. ill  follow.   So  Ε  fay  14.  Nebxchadnezzars 
 \  bragge,  /  have  fet  my  throne  above  the  flarres^  and  1  have 
 ( gathered  all  the  earth ^  as  one  gather eth  egges. 
 
 Neither  muft  they  braggc  of  their  worldly  fecurity, 
 fuch  was  the  bragge  of  Baby  Ion,  I  fit  as  aqueenc^  and  am 
 \  no xviddow^anafhaifee no forrow  Revclat  .1%  q  .Efay  ,?τη.%  t 
 |  Salomon  faith,  It  is  mt  good  to  eate  much  honey,  fe  hee  that 
 Ifearcheth his  ownegloryfhallper/fh,  Prov.  2  5.  27.  as  hony 
 j  taken  moderately  is  wholefome,  but  to  eate  too  much 
 j  of  it,  maketh  a  way  to  furfet :  fo  it  is  not  good  for  a  man  j 
 I  to  fearch  his  owne  praife,or  to  bragge  too  much  of  Hitn- 
 |  felfe.  And  whereas  hee  goeth  about  thus  to  get  friends 
 I  by  bragging,  he  lofeth  his  friends. 
 
 Laftly,  let  not  a  man  bragge  of  the  vi&ory  before  it 
 be  gotten,  Let  him  not  bragge  whogirdeth  on  the  harnejfe,  j 
 but  hetvho  layeth it  afide.  i.King.  20.11. 
 
 Kings  and  great  men  muft  not  arrogate  too  great  and 
 !  high  titles  to  themfelves,  for  this  is  a  proud  boafting. 
 j  Alexander  the  great,  commanded  to  call himfelfe the 
 fonne  of  iupiter  Hammon.  So  SaporVmgoiperfiaia  his 
 letters  to  Conflantine^  began  with  thefe  cities:  King  of 
 kings^  Sapor  prince  of  the  fiarres ,  the  brother  of  the  Sunne% 
 \  and  the  moonewifiieth  all health  to  Conftantine.  So  to  call 
 J  themfelves,  the  great  king^  a  title  which  is  onely  proper 
 ;  to  God.  Ctyatt.  5.25.  Thou  β  alt  notfvearc  by  Urtfdetm 
 1 for  it  is  the  city  of  the  great  king,  fuch  is  th*  proud  title 
 j  ofthe  Othmansy  gnotto/na,  fignifieth  pride  and  UWijefly, 
 j  hence  commeth  the  proud  tumtothman,  which  we  call 
 >  *  •  e*'u*er  *|  Ottoman.  So  the  titles  which  the  Pope  taketh  to  himfclfe- 
 j  calling  himfelfe,  Chrifts  Vicar  upon  earth ,  and  thofe  ti- 
 » ties  which  his  flatterers  give  unto  him . 
 I  >  Simon  CMigw  afcribed  not  alkie  to  himfelfe ,  callirij 
 I  himfelfe 
 
 The  affu*ung  oFgloris 
 out  titles  is  a  great  brags 
 
 •ψ  ψ 
 fiipzrbia. 
 
Of  the  Tbarifecs  braggt. 
 
 t%?      I 
 
 himklk  feme  great  one^  Αίί.ί.  9.  and  the  people  called 
 him,  the  great  power  of  God.  So  thepiOud  (tile  which  the 
 ChuichofRometakcthtoher,  calling  her  fclfc  the  mo- 
 ther church.  Whereas  the  lewiih  Church  called  the 
 Church  of  the  Gentiles,  Ixr  ftfier^Cant.Z.  8.  So  the 
 proud  titles  which  the  Phanlbes  and  Doftors  of  the 
 lewes  tooke  to  themfelves,  they  were  called  Pckachim 
 apcrti,  becaufe  they  onely  law  -y  and  leaders  of  the  blwdey 
 Rom.  2,1?.  and  they  would  not  be  content  to  be  called 
 pjAtat+jj  levers  of  mfedomz ?  but  &  ^hvttfe  men  $  there- 
 fore they  faid,  u  <**>/  hvnfieti  the  wife  men  wiU  teach  tra- 
 ditions the  day ,and  they  were  called  Utter  obhctz,  hatorahy 
 becaufe  they  made  the  law  to  reft  amongftthem;  and 
 they  faid  of  the  common  people,  populus  terror  fcabcllum 
 pedum  Phanfaorum,  the  people  of  the  earth  are  but  the 
 Pharifeesfootftoole.  One  of  them  was  called  Orhagno. 
 lam,  the  light  of  the  world ;  and  the  title  of  Rabbi  luda  was 
 Rabboni  bakiodtfa^  holy  mafter.  Zaddut  was  called  Ha- 
 gaon^illufiris ;  and  Aben  Ezra  was  called  Lapis  aux Hij^ 
 theftoneof  helpe.  Laftly,  the  proud  titles  which  the 
 Schookmentake  to  themfelves,  as  Doctor  irrcfragabi. 
 lis.  Doctor  fcraphicuty  D  ot\or fundatifimus ^Doctor  ikumi- 
 natusy  Doclorfolemnis.  Doctor  fubtilis^  Doctor  angelicas, 
 znaComeftor^  quod  edit  fcripttiram,  and  Ucobus  de  For  a- 
 gine,  quod  devoravcrat  fcripturam. 
 
 Of  the  Tbarifees  hragge^  Luc.  :SV 
 
 Flrft,  thePharifeefaileth  in  reckoning  up  his  vertues, 
 but  maketh  no  mention  of  his  vices ;  for  he  faith  not, 
 lam  proud  or  a  contemner  of  God,  or  a  contemner  of 
 others.  Secondly,  he  faith  not  through  the  grace  of  God 
 I  am  that  I  an^  as  P4/*/ faid;  but  he  gloried  as  though  he 
 hid  beene  nude  of  better  ftuffe  then  other  :men. 
 Thirdly,  hee  faith,  /  am  notanopprefforor  an  adulter 'er, 
 
 Xxxx  but 
 
 pvnpi 
 
 r 
 
 ψ         •        •      9 
 
 ρίΠ  »Jl31 
 
 The  negative  gar:  of 
 the  PhaiUees  b*rag$c. 
 
^\ 
 
 zyo  An  ExpofitionoftheMorallLaw.Commaj.     Lib.2*. 
 
 but  he  was  one,  for  the  greateft  fort  of  robbery  is  to  rob 
 God  of  his  honour  5  therefore  the  Apoftle  faith.  That 
 chrift  though  it  net  robbery  to  beequallwith  God,  fhtl.z. 
 d.  he  faith,  he  is  not  an  adulterer  ;  heeabflaineth  perhaps 
 from  the  fa<ft,  but  the  Pharifees  undcrftood  not ;  That  to 
 lufi  after  a  woman  was  a  finne,  CMat*$.Paul  himfeife  be- 
 fore his  converfion  knew  not  this,  Rom.y. and  then  hee 
 addeth,/4w  not  like  this  Publican.  What  feeft  thou  Ο 
 Pharifee  in  this  Ρ  ublican  ?  Who  art  thou  that  judgeft  ano- 
 ther mans  fer  ν  ant  t  Seeft  thou  not  this  poore  Publican 
 knocking  on  his  breaft,  and  calling  downe  his  eyes  ? 
 Aretherenot  twelve  houret in  the  day  f  and  doth  the  Lord 
 culfome^at  the  eleventh  houre,  and  fome  at  the finne  fet- 
 ting  ί  And  the  Hebrewcs  hyrNoli  quemquam  contemnc- 
 re,  nemo  entm  eft  cut  non  $ftfua  hora :  Defpife  no  man,  for 
 every  mfti  hath  his  time  of  calling. 
 
 But  marke  the  affirmative  part  of  this  bragge,  I  fafi 
 twice  in  the  weeke,  and  I  give  my  tithes  ;  what  abftinence 
 is  this  toabftaine  from  meat,  and  not  from  finne  1  the 
 devils  never  eate,  and  yet  their  abftinence  pleafeth  not 
 God.  Secondly,  he  faith,  J  give  tithes  $  he  maketh  a  gift 
 of  that  which  he  was  bound  to  pay.  Bafil  hath  a  good 
 faying,  lnanis  gloria  ef  tinea  virtutum,  vaine-  glory  is  as 
 amoath  which  eateth  and  confumeth  ihe  vertue ;  and 
 Gergorfm  his  morals  hath  ^gop^comparifohagainft  this 
 pride;  he  faith,  as  ^4&q:  ^htfng  withdie  Elephant, 
 killed  the  Elepi?ant,aii<i  was 'WHcdTby  the  EK  phant  him- 
 feife when  the  Elephant  feM  upon  him;  So  when  a  man 
 hath  killed  many  vices,apd  becomes  proud  of  that,  they 
 fell  under  pride,  andfoare  killed  by  it.  is  emm  fub  hofle 
 quern  yr  otter  nit  moritur,  qui  de  culpa  qmm  fuperat  eleva- 
 tur, he  is  killed  under  theenemie  that  he  hath  caft  to  the 
 ground,  who  is  proud  that  he  hath  overcome  a  finne. 
 
 Whether  may  a  man  reckon  upon  his  good  deedes  be- 
 fore God  or  not?  feeing  it  was  the  fault  of  the  Pharifee:' 
 
 A 
 
 The  affirmative  part  of 
 the  Pharifees  bragge. 
 
 Boafting  whereto  com- 
 oared. 
 
Of  the  Tharifctt  bragge. 
 
 %yi 
 
 A  man  fhould  be  very  fparing  in  doing  ofthis/or  often- 
 times k  proccedech  of  the  pride  of  his  heartland  robbech 
 the  Lord  of  his  glory  ;  God  is  moil  liberall  to  man,  and 
 will  trade  with  him  and  lee  him  have  the  gaine,  but  God 
 himfelfe  will  have  the  praifc;and  he  referveth  this  as  the 
 fat  of  chcfacirifice  for  himfelf,£/<7  42.  My  glory  1 will not 
 give  to  another,  there  is  in  the  San  light  and  brightnefTe, 
 the  Sun  communicateth  the  beames  of  his  light  to  the 
 creatures,  but  referveth  the  light  for  himfelfe  5  fo  the 
 Lord  referveth  his  glory  for  himfelfe,  but  he  commu- 
 nicateth the  beames  thereof  to  Angels  and  to  men.  If  a 
 rich  man  fhould  beftovv  upon  a  poore  manafummeof 
 money  to  build  fome  Church  with  it,  this  poore  man  af- 
 ter the  worke  is  ended,  puttcth  on  his  owne  name  and 
 armes  upon  the  worke  \  hath  not  the  rich  man  juft 
 caufe  to  finde  fault  with  the  poore  man  for  this.  So  it  is 
 when  man  taketh  the  honour  to  himfelfe  which  is  due  to 
 God,  but  when  a  man  reckoneth  up  his  good  deedes,not 
 trufting  or  glorying  in  them,  but  giving  all  the  glory  to 
 God,  then  it  is  not  a  fin  5  and  when  he  faith,  Dum  coronat 
 Dens  opera  mea>  non  coronat  ritfi  dona  fuay  when  God 
 crowneth  my  wrorkes,he  crowneth  nothing  but  his  owne 
 gifts.  And  the  Children  of  God  have  ufed  this  rather  at 
 their  death  and  in  the  point  of  their  diifolution,  then  in 
 their  life  umc^Hezekiah  faid  when  he  was  to  die;  Remem- 
 ber me  Ο  Lord  I  befeecjh  thec^howl  have  walked  before  theein 
 truth, and  in  a  perfect  hearty  and  have  done  that  which  wxs 
 good  in  thyfight^Efay  3  8 .5.  And  PWfaid  when  he  was  to 
 be  offered  up,  and  the  time  of  his  departure  wasat  hand  $ 
 I  have  fought  agoodfight,  I  havefimjhcdmy  courfey  I  have 
 kept  the  fait^  and  henceforth  is  laid  up  for  me  a  crow  ne  of 
 righteoufneffe^  2  Tim.$  .7.  So  Hilarion  faid  when  he  was 
 at  the  point  of  death.  Ο  myfou/egoethyway^why  art  thou 
 ajfra:dl  for  thou  haflferved chrifl  thy  L ordfeventy  yearcs, 
 why  thenfl)9uldjt  thou  be  affraidtogo  to  him? ana  it  is  more  ] 
 
 Xxxx  2  fafe 
 
 When  a  man  reckoneth 
 U3  his  gooddcede»,hce 
 iriuitfuCfc&ivechcglery 
 to  God. 
 
 Wh.ic  time  chiefly  men 
 fhould  gloty  of  their 
 good  deede* 
 
The  Saints  are  very 
 fparing  to  bragge  ofc 
 themfielves. 
 
 They  fpeafee  for  the 
 mod  part  in  the  perfon 
 of  another. 
 
 Ν 
 
 xyi  An Expofitionoftbe Moratt LaipCommanl^    Lib  2,  j 
 
 j  fafefor  a  man  to  remember  thefe  good  deedes  at  the! 
 
 j  hourcofhis  death  than  in  his  life  time  ;  for  as  Bezekiah] 
 in  a  boafting  manner  did  ihe w  his  treafures  to  the  King  of 
 Babel,  he  was  fpoiled  and  robbed  of  them,  2  King.  20. 
 17.  So  many  in  their  lifetime  bragging  of  thofe  things 
 which  they  have  done,  are  oftentimes  fpoiled  by  Satan 
 oft  he  comfort  and  fruit  of  them. 
 
 Andyeeihall  fee  that  the  Saints  of  God  have  beene 
 very  loath  to  fpeake  that  which  founded  to  their  owne 
 praife,  as  Paul  faith,  Τ e  compelled  me  to  bragge  y  1  Cor.  1 1 . 
 and  when  the  children  of  God  fpeake  any  thing  which 
 tendeth  to  their  owne  praife,  either  they  fpeake  it  in  the 
 perfon  of  another,  or  they  extenuate  it  very  much ,  wee 
 have  an  example  of  this  in  Paul,  1  Cor.  12.2. 1  knetv  a 
 maninChrififourtceneyecres  agoe,  caught  up  to  the  third 
 heaven^  offueh  a  man  1  will glory ,  but  of  my  (elf  e  I  will  not 
 glory.  Firft,  marke  when  hecornmeth  to  fpeake  of  him- 
 felfe, hee  fpeaketh  in  the  perfon  of  another.  Secondly, 
 fee  concealed  it  for  fourteene  yeares.  Hence  wee  fee  it 
 to  be  true  which  Salomon  faith,  Prov.  29. 11.  *Afoole 
 utter  eth  all  his  mindjbut  a  wife  man  will  keepe  it  till  after- 
 ward. John  will  not  fay  that  hee  himfelfe  leaned  in  the 
 bofome  ofChrift,  but  formodeftyhefaithr  There  was 
 leaning  on  I efm  bofome  oneofhtsDifctpleswhomhe  loved, 
 Ioh.  13.23.  So  they  extenuate  that  which  feemeth  to 
 make  for  their  owne  praife.  When  Kyibraham  had  invi- 
 ted the  Angels,  although  he  had  killed  a  calfe  and  pre- 
 pared great  fare  for  them,  yet  he  faith,  /  will  fetch  a  mor- 
 fell  of  bread,  Gen.  18.  5.  So  when  Luke  fpeaketh  of  the 
 feaft  which  Matt  hew, called  alfo  Levi,  made  in  his  houfe 
 to  Chrift,  hee  faith,  that  Levi  made  a  great  feaft  to 
 Chrift,  Luc.  5.27, 28.  but  when  himfelfe  fpeaketh  of  it. 
 Mat .9*  10.  he  faith  onely,  that  he  came  home  andeate 
 bread  in  Levies  houfe  5  to  teach  us,  that  another  mam 
 moHthpouldpraifcus^andnotourownCyProvyij.i. 
 
 Bui 
 
Agdtnfi  boafling  ofourfebes. 
 
 2. 
 
 9* 
 
 But  CMofs  writcth  of  himfclfe,that  he  wm  very  mceke 
 above  all  the  men  which  were  upon  the  face  oj  the  earth, 
 flam.  12.]. 
 
 This  verfc  fcemech  to  havebeene  added  by  iojh*dy  or 
 by  Ejdrjs^  rather  than  fct  downe  by  Mofcs  iumlclfc ,  for 
 there  are  m  any  things  infert  by  the  men  of  God  in  Mofcs 
 writings,  which  were  not  infert  by  Mofcs  himfelfe.  As 
 Lachts  which  is  called  Ddn,  Gcn.i^.  14.  although  it  got 
 not  this  name  untill  lojhua  divided  the  land  amongft  the 
 tribes,  fojb.  19  27.  SotNum.  21.  14,  15.  27.  thefe 
 three  verfes  which  fell  out  in  the  dayes  of  iofhua  are 
 fet  downe  in  Mofes  hiftory,  albeit  not  by  Mofes  him- 
 felfe. 
 
 So  when  Salomon  gave  to  Hiram  fomany  cities,  Hi* 
 ram  called  them  in  the  Phoenician  tongue  the  land  of 
 Chabbul^  1  Kwg.9.  13.  this  was  the  firtt  impofitioa  of 
 the  name,  and  yet  it  is  fo  called  in  the  dayes  of  lojhua, 
 chap.  1  p.  27.  this  Ε  fir  as  did,  or  fome  other  holy  man; 
 long  after  iofhua  vtzs  dead.  So  this  verfe  might  be  in- 
 ferted  after  Mofes  death:  So  the  whole  laft  chapter  of 
 Dcuteronomievtes  added  after  Mofes  death. 
 
 The  conclufion  of  this  is :  Whathafi  thou  that  thou  haft 
 not  received  ?  and  if  thou  hafi  received^  why  boafiefi  thou  as 
 if  thou  h*defi  not  received  them^  \  Cor.$  .7 . 
 
 Ofytit. 
 
 Anfvt* 
 Many  pUce*  ofintici- 
 pttion  m  tit?  Scripture, 
 
 Conelafiml 
 
 Xxxx  5 
 
 CHAP. 
 
z$A 
 
 What  an  hyperbole  is. 
 
 Hypetbolickefpeeches 
 not  to  be  admitted  rafh- 
 ly  in  the  Scriptures, 
 
 in  what  ienie  the  Scrip: 
 turcs  adroit  an  hyper* 
 
 hole. 
 
 Examples  of  byperfios 
 Hickefpeechesin  fcnp= 
 tare  in  exceflet 
 
 Jn  Expofitionoftke  Moratt  Law.CommancLy.  Lib,  2. 
 
 CHAP.  VI• 
 
 Of  Uyt>erldik  fetches  in  excejfe  or  defeB. 
 
 Commandement.  IX. 
 
 I  King.  2  c .  ι  ο  Then  Β  enhadadfent  unto  him  Andfaidjht 
 gods  doe  Jo  to  me  and  more  alfo7  if  the  dufl  efSamariafhallbe 
 handfuls for all  the  people  t  hat Jb  all  follow  me. 
 
 HTperbolies  are  fuch  kindc  of  fpeeches,  when  the 
 fpcech  excecdeth  the  thing  it  ielfes  Fabius  faith, 
 
 conceditur  enim  amplius  dicere  quam  in  re  efi,  quia  did; 
 
 quantum  eft,  non  potefl,  meliufqueultra^quam  citra  ft  at  ra. 
 
 tio,  it  is  law  full  to  fpeak  more  of  a  thing  than  is  in  it,  when 
 
 fo  much  cannot  be  expreffed  as  is  in  it,and  it  is  better  to 
 
 fpeake  more  of  it  then  leffe. 
 We  are  not  rafhly  to  admit  thefekinde  of  fpeeches  in 
 
 the  Scripture  ι  for  as  exceife  in  manners  is  a  fault,  fo  ex- 
 
 ceflTe  in  fpeech. 
 When  the  Scriptures  make  a  companion  of  things 
 
 which  have  fome  refemblance,  the  companion  is  not 
 
 made  of  things  equall ,  but  of  things  that  have  fome  fi- 
 
 militude. Example,  Gcn.i$.i6•  I  will  make  thy  feed  as 
 the  duft  of  the  earth ;  this  is  not  an  hyperbolick  fpeech, 
 but  a  comparifon  of  two  things ;  of  that  which  more  . 
 eafilycan  be  numbred,  with  that  which  more  hardly 
 can  be  numbred  :  God  faith  viotjhAt  he  will  make  his  feed 
 as  many  as  the  dufi  of  the  earthy  or  the  fiat  res  of  heaven  5 
 but  he  faith,T/^/  menfiullbeno  more  able  to  number  them, 
 than  they  were  able  to  number  the  duff  of  the  earth  or  the 
 fiarresoftbe  heaven  5  for  he  faith,  If  a  man  can  number  the 
 dufi  of  the  earth,  thenfhallthyfeedbenubred?$xyl>er.\  5.8;. 
 Their  widows  are  increafed  to  me  above  the  f and  ofthefea^ 
 
 Imi 
 
Of  Hyper  bolickefptecbet . 
 
 tp5 
 
 In  their  fenfe  and  feeling  they  thought  them  moe  than 
 the  lands  of  the  fcas. 
 
 Anhther example,  idciiroyedthe  Amor'ttcs  before  them, 
 whofe  height  Wat  like  the  heigh  of  the  Cedars  j  and  he  wxi 
 ftroMgastheoakcs.  Amos  2.9. the  companion  here  is  not 
 made  of  things  cquall,  but  of  things  that  have  fome  fi- 
 muiiwa^TbcAmoritcs  were  t alas  the  Cedar,andftronglikc 
 f^rwitrjyetthereisnoeqiialitiehere.  So  Iudg.  20. 17. 
 There  were  [even  hundred  chofen  men  of  Benjamin  left- . 
 handed,  every  one  couldfiing flows  at  an  haire  breadth  and 
 notmife.  Here  is  a  com  panfon  betwixt  two  fmall  things, 
 with  that  which  the  men  of  benjamin  did  aime  at,  and  a 
 haire.  ~~ —      ■     ,->- — ■ 
 
 So  /<?£.  21.  25.  faith,  There  are  α/β  many  other  things 
 which Ic fas  did, the  which  if  they  fbould  be  written  every 
 one,  I  fuppofe  that  even  the  world  ttfelfe  could  not  containe 
 the  bookes  that  fbould  be  written.  The  Evangelift  here 
 compareth  the  lefle  with  the  more,  the  writing  of 
 Chrifts  workes,  with  his  many  workes;  fo faith  Chrift 
 himfelfe,  If  thefe  fljouldhold  their  peace,  theflones  would' 
 immediatly  cry  out,  Luke  19.40.  This  is  not  an  hyperbo- 
 lick  fpecch,  but  he  compareth  here  the  lefle  impolfible 
 with  the  more,  to  (hew  the  impoflibilitie  that  the  Dif- 
 ciplesfliould  hold  their  peaces  for  rather  than  the  Dif- 
 ciples  ihall  hold  their  peace,the  very  ftones  Qiall  fpeake^ 
 asifoneihould  fay,  it  were  as  impofllble  for  the  King 
 okrSpaine  to  overcome  the  Turkc  -,  as  for  an  Elephant  to 
 goe  through  the  eye  of  a  needle  j  fo  it  is  as  impoflible 
 to  write  all  Chrifts  miracles,  as  it  is  for  the  world  to 
 containe  them,  if  they  were  written  5  and  lohn  addeth, 
 Ifeppofi,to  qualifie  and  modifie  this  fpeech,that  it  might 
 notfeeme  to  be  an  hyperbolickfpeech. 
 
 There  are  fpeeches  in  defeii  which  feemeto  be  hy- 
 perboliakfpeechesandyetarenot.  Example,  Pfal.n. 
 6.1amawormc  and  not  λ  man>  this  isfpoken  of  Chrift, 
 
 Χ  χ  χ  χ  4  which 
 
 Examples  of  by  pcrbo* 
 Ucke  fpsechw  in  defee* 
 
*9 
 
 6  An  Expofition  of  the  Moratl  Law.  Comma,? .     Lib.  jj 
 
 When'. wicked  wen  ■ 
 fpeake  ©f  therafelvei 
 then  it  i#  a  hyperbole. 
 
 God  himfelfe  uttering 
 tbefelfe-fanoe  fpeech 
 that  the  wicked  doe,  it 
 iinctaabypcrbeli. 
 
 TheSeriptawVingnot 
 
 in  apologuet,  bat  ones 
 fyfetdewnethejaaa 
 
 ihttuftdthi», 
 
 A  maawnRet  exceed 
 JBCipfCl&ngktf&ns. 
 
 which  being  taken  as  the  word  foundeth,  is  falfe*  but 
 this  is  onely  a  companion  betwixt  the  worme,.  the 
 vileft  creeping  thing,  and  Chrift  in  the  cftiraation  of 
 wicked  men  -y  they  thought  him  like  a  worme  or  lefle 
 than  a  worme.. 
 
 When  the  Scripture  bringeth  in  wicled  men  fpea- 
 kingofthemfelves,  then  wee  are  to  grant  hyperboliesj, 
 Dent. ι•2%•  The  cities  are  great,  and  walled  up  to  the  hea- 
 ven, this  was  an  hyperbolick  lie  in  the  fpies,and  was 
 uttered  to  difcourage  the  Iewes  from  going  to  Canaan-, 
 but  the  felfe-fame  fpeech  uttered  by  God  himfelfe, 
 D'eut.g.  i.  is  not  an  hyberbole,  but  a  comparifon  be- 
 twixt the  lefle  and  the  greater.  So  Num.  13.  33.  Wee 
 were  in  our  owne  fight  as  Grafhoppers,  and  fowere  we  in 
 theirfight;andfoGf/*.n.3.  Let  us  build  a  tower,  whofe 
 top  may  reach  to  heaven,  and  1  King.   20.10.  The  duft  of 
 Samaria  jh all  not  fuffice  for  handfuls  to  the  people  which 
 follow  me.Allthcfe  were  hyperbolick  fpeeches,  becaufe 
 they  were  uttered  by  wicked  men:  but  when  David  \ 
 faith,  Pfal.  107.  26.  that  the  waves  of  the  fca  mount  up.  to* 
 beaven,\t  is  notanhyperbolickfpeech,but  acomparifon 
 betwixt  the  lefle  and  the  more,  as  thofe  things  which 
 goe  very  high,  feemetogoe  to  the  heaven  5  fo  that  the» 
 waves  of  the  fea  went  very  high . 
 
 When  the  Scripture  fetteth  downe  apologues,  it  brin- 
 geth not  in  the  apologue,  but  faith  onely  Iotham  faid$ 
 The  trets  of  the  fieldwent  outtochoofe  aKing.Iudg.g.9. 
 So  the  Scriptures  fhew  2  King.  14.  how  Ehoa^fb  the 
 Kingof//?vtf/fent  to  Amaziah  KingofW^faying^  The 
 thistle  that  was  in  Lebanon, .  fent  to  the  cedar  that  wj&in 
 Lebanon,^  c.  the  Scriptures  bring  not ,in the. apfhgue  as 
 JEfope  doth,  becaufe  they  have  fomefhew. of  untruth, 
 but  they  tell  onely  whatthe  meafaid  who  uttered  them. 
 AmanipeaHng  of  his  owne  fumes,  hee  cannot  ex- 
 ccedin  cxprefllng  them  5  when  Manaffeth  laid, .that  his 
 
 /nnei\ 
 — Λ 
 
Againil  railing  and  backbiting. 
 
 *97 
 
 finnes  were  more  then  thefand  of  the  /?*$  this  wasnotan 
 hypcrholickfpccch*  So  when  Paul  faid,Ofall  finz  ers  I  Am 
 the  cbtefe.  ι  Tim.  ι .  ι  j .  this  is  an  cxaggaration  of  their 
 finnes  in  their  owne  fenfe  and  feeling,  they  counted 
 thcmfelves  tbegreatcitfinners. 
 
 The  cone  lufion  of  this  is:  Wee  muft  fhunne  brag- 
 ging and  ©(tentative  words,  for  then  wee  may  fall 
 into  hypcrbolickc  fpceches,  which  have  fomc  fhew 
 of  lies. 
 
 CHAP,  VI. 
 
 sfgainH  railing  and  backbiting, 
 commandement  IX. 
 
 I  Cor.  5 . 1 1 .  7fany  man  that  is  called  a  brother,  he  a  roller, 
 
 mthfuch  one  eat e  not. 
 Pfilm.  ι  ο  ι .  5 .  Wfrt  fe  privily  fiandereth  his  neighb$uri 
 
 him  mill  cut  off. 
 
 T7T7E  fpeakeevill  of  our  neighbour  either  in  his 
 V  V  prefence  or  behinde  his  backe.  In  his  prefencc, 
 this  is  called  ^τ^^λ;^^  behind  his  backe,  this  is  called 
 *γλω»«9  ••  The  Latines  call  the  firft  contumclia, .  and  the 
 fecond  detraction  and  this  contumely  in.  the  prefence  of 
 one,  is-Cither^-jV^0^5•'^^' 
 
 τ%*μμ*  is  a  ihort  quipe  or  taunt  which  wee  give  to 
 one, as  Gen.  37.  19.  Behold  this  dreamer  commeth.  .So 
 CMiccls  mocke  to  David,  2  Sam.  6.  20.  and  fuch 
 was  the  mocke. of  Tdtab  the  K^mminitt  to  the  Iewes, 
 Fckemf^.i% 
 
 Conclvfion. 
 
 Whena  mm  doihfeack* 
 bice  hit  neighbour.) 
 
 σκ&μμα. 
 
 What  (ΤκύμΜΛ  is  ■ pro 
 perl/.  . 
 
fVMtWfW*'*' 
 
 Thyefles  ftatri  epukn- 
 des  film  props/iiit,  _ 
 
 A  difference  tetwixt 
 
 contumliAzna  tsauiti. 
 urn. 
 
 1$  8  xA*  Bxpofit'm  of  the  Uwdl  L^o.  Com  η  mi4%  Lib.z 
 
 Αβ/Λ^'*>  iswhcnoiierailcrh  ia  a  m  ins  face  with  many 
 and  bitter  fpeeches,  fuch  was  the  railing  of  Kabfiche 
 againft  the  Ie  wes,  ι  King.  9. 1 4, and  the  railing  of  Siimsi 
 againft  David,  2  Sam.  1 6.  7.  and  the  railing  of  zh:  hea- 
 then againft  the  Chnftuas,  calling  them  nurcherers,in- 
 ccftuous,  enemies  to  the  ftate,  worihippers  of  an  aife, 
 Avyfwn?iyvt,cazets  of  men,  worihippers  of  Bacchus y  and 
 Ceres,  becaufe  they  ufed  bread  and  wine  in  the  Sacra- 
 ment ;  and  as  Tertuilian  faith  ohhzm,oedipodios  iHccftvs 
 cjr  Tbycfiwas  c&nas  nobis  obijciebant,  they  ob,e#  to  us  the 
 inceft  of  Oedipus  and  the  fupper  oiTbycjles. 
 
 When  a  man  raileth  in  his  neighbours  face,  it  is  either 
 Coutumeliayot  Convitium ;  Contumelia,  is  properly  when 
 they  obje£t  a  finne  to  him,  as  adultery,  theft :  Convitium 
 is,  when  they  objeit  to  him  any  infirmicie  of  his  body,as 
 blindneiTe,  deafeneifc,  and  fuch.  When  Shimei  called 
 D4i//*^abloudyman,and  a  man  of  Belial,  this  was  a  con- 
 tumely, χ  Sam.  15.7. and  when  the  children  fiiid  to  Ε  lijha, 
 Come  up  thou  bald  pate, goe  up  thou  baldhead^  this  was  con- 
 vitium9  2  King.  2.23. 
 
 Remedies  againftthis  railing  are;  firft,  tore\oyce,Mat. 
 5.  \\. When  men  revile  you  andperfecuteyou^  and  β)  all  fay 
 all manner  ofevill  againfl  pit  for  my  fake,rejoyceandbe  ex- 
 ceeding glad. 
 
 Secondly,  Toblcjfe,  CMat.j.BlcJfetbcmtbatctirfeyou. 
 
 Thirdly,  to  hold  our  peace,  and  not  to  anfwer  againe, 
 buttofpread  our  injuries  before  the  Lord,  zsFfezckiah 
 did  when  Rabfache  railed  againft  him,  2  King.  19. 14. 
 and  David,  when  his  enemies  fpakemifchievous  things 
 of  him,  he  faith,  I,  as  a  deafe  man  heard  not,  and  i  was  as  a 
 dumbe  man  that  opened  not  his  mouth-,  Pfal.3  8. 1 5. 
 
 Laftly,  to  anfwer  modeftly,  asHamadidto  Eli -y  I  am 
 not  drunke  but  a  woman  of  a  forrowfull  fpirit :  S  ο  thai  of 
 Paul  to  F  eft  us,  lam  not  mad,  mofl  noble  Fefius,  butfpeake 
 the  words  of  truth  andfobriety,  *Att.  26.25.  ^fofi  anfwer 
 
 pacifieth 
 
 ling, 
 
Jgainfl  ratling  and  back- biting. 
 
 pacifeth  w  rath,  Τ  rev.  ι  5. 1.  And  a  [oft  tongu*  breaketh  the 
 bene^  Prcv.i<j>.  15.  Wcc  fee  how  Gideon  pacified  the 
 wrath  of  the  Efhramites^  with  acalme  and  loft  anfwer, 
 Judg.S.z*  Τ  hey  were  angry  when  hce  went  up  againft 
 the  Madianitesjjut  this  foft  anfwer  pacified  their  wrath: 
 Better  is  the  gleanings  ofEphraim  than  the  vintage  of Abi- 
 czer,  your  gleanings  in  killing  of  the  two  kings  Oreb  and 
 Zeb  are  more  worth  then  our  vintage  in  killing  fo  many 
 of  the  OHadianites. 
 
 Prov.  25.4, 5.  \yin\wer  not  afoole  according  to  his  folly  ^ 
 left  thou  be  alfo  like  unto  him.  K^infwcr  afoole  according  to 
 his  folly  left  he  be  wife  in  his  owne  conceit:  here  Salomon 
 ileweth  us,  when  wee  ihould  anfwer  to  thefe  railing 
 fpeeches,and  when  not;  when  it  tendeth  not  to  the  good 
 oftherailer,  nor  to  the  profit  of  the  innocent  who  is 
 reproached,  then  it  is  good  to  hold  his  peace.  So  Hez,e- 
 kiah  held  his  peace,  when  Rabfachc  railed,  2  King.  19 , 
 So  Iefus  Chrift  held  his  peace,  whenP/Y^accufed  him. 
 Ιού.  1 9 . 9.  But  when  the  anfwer  is  profitable  to  the  railer 
 or  foole,  then  we  are  to  anfwer  him  5  therefore  he  faith, 
 Anfwer  a  foolc  according  to  his  folly,  left  hec  be  wife  in  his 
 ewne  conceit :  if  the  truth  be  impared  by  our  filence,  or 
 thecnemiebeimboldencdtoinfukthemore,  then  wee 
 are  bound  to  anfwer.  Chrift  when  he  was  beaten  faid, 
 Why fmitesi  thou mee  1  ^A,i8.2  3.andfodid  Paul^Aff.i}. 
 l.Et  h&c  eft  pars  tuteUfius  is  a  part  of  our  defence. 
 
 Let  fuchrailcrs  as  thefe  remember,  that  with  fitch 
 
 mea- 
 
 furCrtsthey  zvetc,  it  ft. til  be  mcufuredto  thcmag.i;ne^  Mat. 
 7.2.  ifthey -fpcakecvillofothers,otherswill  fpeakeevill 
 Dfthemagaine  5  if  thou  fay  to  one,  Telle fcftucam  e  medio 
 ientiumtuorum^  thou  (halt  heare  it  faidtothce  againe, 
 Tolletrabemex  oenlis  tuis.  And  if  thou  fay  to  thy  neigh- 
 ixwr  argtntumtuum  faBumeft  fcoriay  thoulhalt  heare 
 jigaine  that  which  thou  wouldft  not  heare,  Vinum  tuum 
 nixturn  eftaquisy  Efay  ψ>  22.  and  he  who  ftriketh  with 
 
 the' 
 
 99 
 
 When  afoole  u  to  be 
 anfwered  and  when 
 not* 
 
 Talmud. 
 
I  $00        An Bxpofitim oj rthe Mot •<*//  Lcc%  Commit  9,       Lib  ι 
 
 neighbor  «bfe.u  eirf^r 
 ifccrrtlyorope  4y.  t 
 
 Itcrmvcrbtmfuid, 
 
 the  fword  ihall  die  by  the  fword,  fo  hec  that  ftriketh 
 with  the  tongue  (hall  be  fcaurged  with  the  tongue. 
 
 We  fpcake  evill  of  our  neighbour  bebinde  his  backe, 
 either  fecretly  or  openly :  heethat  fpeakes  fecre^y  is 
 called  ψ.-θ^ί™,  a  vvhifperer  >  and  the  open  fpeaker  is  cal- 
 led *£7*λ*λ^  ;  the  open  backbiter  ftudieth  mod  to  hinder 
 friendihip  or  to  diflblveit,  therefore  hec  is  called  /'*- 
 fendtartus  or  ardelio^  and  he  pujfeth  at  his  enemies^  Pfal. 
 5,  as  if  hee  ihouid  blow  a  coale  of  fire  amongft 
 
 l«pM*£U*tertUquid 
 
 10 
 
 ♦BH  •Υ1&β.«*\ΗΙ 
 
 «* 
 
 them,evcnas  Abfolon.kt  loabsbarlic  field  on  fire, 2  Sam, 
 14,30.  Prov.  1 7.  p.  g/y  ftt/vtf  vcrbutn  disjungit principcm^ 
 that  is,  he  who  carrieth  tales  to  and  fro,  feparateth  the 
 prince  from  them  that  love  him;  andthele  are  called 
 Rokelim^  Levit,\9  %6  •  Thou  β)  alt  not  goe  about  with  talcs 
 to  vent  them^  as  the  pedler  goeth  about  with  his  wares  to 
 fell;  Ό  avid faith,  Adders  fay  fonts  under  their  lips^  Pfal. 
 140.5.  Thevenomeoftheipitting  adder  is  under  their 
 tongues; as  the  ferpent  fpitteth  the  venome  a  farre  off, 
 fo  doe  they  their  malice  bchinde  ones  backe. 
 
 Thefe  back-biters  and  traducers  of  other  mens  good 
 
 I  name  in  the  Chaldie  tongue  are  tud^Loqui  lingua  tenia, 
 
 ficclus,  s8.  1 6.  Lingua  tertia  commevit  multos  ;<  the' 
 
 f  back-biter  is  faidjoqtti  lingua  tertia^o  fpeake  with  three 
 
 I  tongues;  becaufe  like  a  ferpent  he  ftingeth  three  at  once; 
 
 !  as  the  ferpent  carrieth  three  flings  in  her  tongue,  fo  hee 
 
 ;killeth  three  at  once,  firft,  himfelfe;  fecondly,  him  to 
 
 I  whom  he  maks  the  evil  reported  thirdly,him  of  whom 
 
 j  he  makes  the  evill  report.  As  Doeg  killed  himfelfe,  the 
 
 Priefts,and  Saul&nd  the  backitcr  is  called  dophi.Pfal.  5  o. 
 
 2  o, which  the  Rabbines  interpret  do^duo^fa  pi,  w,becaufe 
 
 he  fpeaketh  with  a  double  tongue,  Prov.i%.  tf.heiscal- 
 
 led  per  υ  erfiv  duarum  vlarum^  pervcrfe  in  his  waycs,fuch 
 
 astnofe  fet  their  mouth  againft  the  heavens ;  And  their 
 
 tongue  walketh  through  the  earthy  Pfel.73. 9.  that  is,  they 
 
 fpare  no  man,  but  fpeake  evill  of  him. 
 
 Th( 
 
Againil  railing  and  backbiting. 
 
 3° 
 
 The  onely  cure  contrary  to  this,  is,  to  delate  and  give 
 up  fuchfcandalousperfons,  this  is  no  back-biting,  ι  Cor. 
 ι*  1 1 .  For  it  bad  becne  declared  of  you  my  brethren,  oft  hem 
 who  are  of  the  houfc  of  Cloey  that  there  Are  contentions  a- 
 mongliyou.  ^oGon.^j.i.  i^nd  lofefh  brought  unto  his 
 father  the  evill  re  fort  of  his  brethren.  But  here  we  muft 
 make  a  difference  betwixt  thofe  two  phrafes  labhedib- 
 bath,  and  motzidibbath:  Betulitrumorem^  cjr  frotulit  ru- 
 more7n :  Dctnltt  rumor  cm,  he  onely  relateth  that  which 
 he  knoweth  or  heareth,  but  Frotulit  rumorem^ho  brin- 
 gcthit  out  of  his  owne  corrupt  heart,  Pro.  io.iS.He  that 
 bringcth forth  aflander  is  afoole. 
 
 How  ihall  men  behave  themfclves,  when  thofe  re- 
 ports come  to  their  earcs  f 
 
 [fa  bad  man  report  evill  of  a  good  man,  wee  ihould  not 
 beleeve  it.  If  a  good  man  report  evill  of  a  bad  man  wee 
 ire  to  beleeve  it :  if  a  good  man  report  evill  of  a  good 
 man,  then  we  are  to  fufpend  our  judgement ;  but  ifane- 
 yill  man  fpeake  evill  of  a  bad  man,  then  we  are  to  fuf- 
 pe&  it. 
 
 The  remedies  againft  thofe  detra&ions  are  ;  firft,  to 
 nake  good  ufe  ofthofebackbitings,  and  to  remember, 
 :hat  they  are  like  the  horfe  leaches  which  are  ordained, 
 ο  fuck  out  the  bad  bloud  out  of  a  man,  but  not  the  good; 
 tudie  thou  to  make  good  ufe  of  their  backbiting.  The 
 irft  age  contented  themfelves  onely,  todefendthem- 
 elves  from  wild  beafts,but  the  enfuirgage  went  further, 
 •ven  to  make  benefite  of  their  fiefh  and  skin.  So  when 
 ve  are  railed  upon  by  our  enemies,  we  ihould  make  our 
 >enefit  of  thek  railings,  and  as  men  when  they  are  be- 
 ieged  of  their  enemies,  they  are  the  more  circumfpeii  : 
 b  ihould  the  children  of  God  be  more  circumfpeil  when 
 he  enemies  are  about  to  marke  their  haltings,  and  thus 
 he  children  of  God  lhall  make  ufe  as  well  of  their  foes 
 is  of  their  friends. 
 
 The 
 
 nan  n*u» 
 
 'DetulitrumOTem. 
 
 » 
 
 Proiu'ittumorem. 
 
 Anftv. 
 When  to  give  ctedic  to 
 evil!  reports. 
 
 Remedies  againft  de- 
 tritions. 
 
CoHclufioit* 
 
 30*        Μ  Bxpufithn  of  the  Mamll  la^.Corn'm.g.      Lib  2. 
 
 The  fccond  remedie  againft  the  backbitings,  and 
 railing,  istolooke  up  to  the  Lord,  as  David  did  when 
 Shirnei  railed  againft:  him,  ζ  Sam.iS.  io.  the  Lord  hath 
 iiid  unto  him  curfe  Dav.d.  When  the  Ifraelites  were 
 ftutg  with  the  fiery  ferpents  in  the  wilderneiTe,  they1 
 looked  up  to  the  brazen  ferpent,  and  then  they  were 
 healed :  when  the  children  of  God  finde  themfelves 
 ftung  with  the  fiery  tongues  of  the  wicked,  then  let 
 themlookeup  toiefusChrift,  who  was  exalted  upon 
 thecroffe,  and  thitfhail  cure  them. 
 
 Theconclufionofthisis:  All  our  members  fhould  be 
 the  weapons  of  righteoufnciTe,  Rom.  6.13.  therefore 
 our  tongues  are  not  our  ο  wne$neither  muft  weufe  them 
 to  the  hurt  of  our  neighbour. 
 
 chap,  νια 
 
 Jgainfi  mocking. 
 Commandemmt  I X. 
 
 Trov.  17.  j.  lice  that  mocketh  the  poore  reprovetb  bis 
 maker. 
 
 TP  He  changing  of  a  mans  name,  is  a  fpeciall  fort  of 
 X  mocking,  and  bearing  falfc  teftimony.  Thus  Ε  fat* 
 called  lacob^agnakobb^  as  though  he  had  beene  thefup- 
 planter  of  him,  Gen.i  7.3  6.  So  when  the  law  was  tranila- 
 tcd  into  Greeke  by  the  Seventy  the  Iewes  changed  their 
 names,  and  called  them  bakkore  lemiphrangb^  legumes  λ 
 finiflra,  that  read  fronvthe  left  hand  to  the  right,  and 
 btkkere  bagtphthit,  legentes  Agyptiaci,  reading  after  the 
 mancr  of  the  Egyptians:  fo  the  Arrians  changed  the  name 
 QiAtbanafitisjsia  called  him  Sathamfius .  $0  the  Greeke  j 
 
 Church 
 
 mutant es  umina. 
 
Jgatnfl  mocking. 
 
 30J 
 
 Church  mocked  the  Latine  Church  and  called  them 
 4z,ymitjs  ^ and  the  Latincs  mocked  the  Grecke  Church, 
 ind  called  t hem garment  arios.  So  the  heathen  mocked 
 he  Iewcs  calling  them  Vtrpi,  Recutiti,  appe/U,  and  Sab. 
 \atarij. 
 
 It  js  lawfull  to  play  uporrthe  names  of  profane  and 
 via  ed  men.  So  Cabigail played  upon  the  name  of  Na* 
 'dl,  Fora*  his  name  is, β  he  is-,  Nabal  is  his  nam*,  and  folly 
 s  with  him,  iSam.il.iS. 
 
 Another  example,  the  mount  of  Olives  is  called  rnons 
 )awmifhah,xhc  hill  of  01ives,butthe  holy  Ghoft  playeth 
 ipon  the  name,  and  calleth  it  inons  corruption,  the  hill 
 )f  corruption,  in  dcteftation  of  the  Idolatrie  which  was 
 et  up  there,  2  Kwg.i-^Λ^. 
 
 A  third  example,  icr.  29, 2  4 .  the  holy  Ghoft  giveth 
 ifharpe  quip  to  sbemaia  xhtNebelamite  alluding  to  his 
 athers  name,  and  to  his  falfe  deluding  with  hisdreames• 
 \nd  we  fee  an  excellent  quip,  Ρ/λ.  7.1.  When  David  caU 
 ed  Saul,  the  fonne  of  Gttjh  the  Bcnjamite,  for  Kifh  the 
 \en\amite,  becaufe  Saul  was  like  the  Moore  that  could 
 lot  change  his  colour.  Sothe  Iewes  inthetimeof  Ha. 
 Irian  the  Emperor  called  an  importer,  before  hehad  de- 
 rived them,  bar  hhokebhath,  filiusflelU  5  but  after  that 
 ie  had  deceived  them,  they  called  him  bar  hho(tbhah,fi- 
 iw  mendacij,  rhe  fonne  ofa  lie.  So  they  plaied  uponthe 
 lame  lezabcl,  Zebkcl,  ftcrcus  est.  So  the  Church  played 
 ipon  the  name  EpipbAnes,  and  called  him  Epimanes,  or 
 nadman.  So  Sara Unapt-Ins,  becaufe  he  was  effeminate 
 hey  played  upon  his  name,and  called  him  Sardan  ?Λλ  <• 
 ίο  Tiberius  CUu-dius  Nero,  they  called  him  Bibcrius  Cal- 
 lus Mero,  becaufe  he  delighted  to  drink  ftrong  wine  and 
 lot  waters. 
 
 Mocks,  are  divided  according  *  ο  the  objeft  5  firft,  to 
 nock  man  is  a  great  fin,fecondly  ,to  mock  their  parents  a  | 
 ireater  fins  but  thirdly,  tomocke  God  is  the  greateft, 
 Β  of  all.  Firft, 
 
 Sai 
 
 Π  t^O  unxit, 
 
 m    τ 
 
 Γ"1ΠΦ   corrupit 
 
 9       :   ■•  - 
 
 OH  J   Thcfacherof 
 
 thcKcniccsof  whom  j 
 nedefcended,  i.Chr.  j 
 
 4''9:orfromC3*7n: 
 
 sommare. 
 
 U>O  &thiopt. 
 WD  Pater  Saulu. 
 
 ficrcus. 
 rifumiu. 
 
ftinftimii  caufi. 
 
 30  4  *An  Bxpofitimoftbe  MoraU  L<rt>.  Comwindg.  Lib.  r 
 
 likm*  *«  given  to  ι  Firft,  Co  mocke  a  man  far  any  infirmicy  in  his  body, 
 m:n  according  ch;  j  that  is  a  finne :  fothey  mocked  £//**,  and  faid,  COWf^ 
 $rf£biSry  *"*"  thMMdpatc-MnogivQ  names  from  the  qualicicof  the 
 pcrfon,  are  not  nicknames  or  mocks;  fo  hee  was  called 
 gnefabh^  Gen.  22.22.  becaufe  hee  came  forth  perfect  like 
 a  man  with  haire  upon  him,  and  ftzgntrhirfttw,  and 
 JSak/^becaufe  he  loved  red  pottage. 
 
 To  give  a  man  a  name  from  fome  part  of  hisbodie 
 or  fome  accident  of  his  body  for  diftinftions  fake,  is 
 not  mocking :  as  Pharaoh  Ν  ceo,  ler.  2  6.  as  ye  would  fay, 
 Pharaoh  with  the  goutiih  feete  >  he  was  fo  called  to  put  a 
 J  diftinftion  betwixt  him  and  others,  who  were  called 
 Pharaoh^  and  to  diftinguiih  him  from  Abrahams  ρ ha-  \ 
 raoh^  called  Tcutis  5  from  lofepbs  Pharaoh,  called  Rean-, 
 and  (Mrfes  Pharaoh^  called  Talma,  and  from  Pharaoh 
 Hophra,ier.^. 
 
 Soto  give  a  name  from  fome  part  of  his  body  for! 
 diftindlionsfakc,  is  not  mockery.  Thus  ivdaf  is  called 
 jhaddeus,  as  yce  would  fay,  the  man  with  the  dugges: 
 So  Lebbeus,  Corculum,  or  little  heart.  So  Simon  is  called 
 iW^er,  for  diftindtion  fake,  ^#.13.1.  So/^^theleffe, 
 Marc.  15. 40.  So  Darius  is  called  μα  ί*Φ>  with  the  long 
 hand.  So  Anaftafius  the  Emperour  is  called  Λ^ο?,  a  da* 
 plicipnpiUo  oculi.  So  Edwardlongfianks. 
 
 Thirdly,  it  is  not  lawfull  to  mocke  a  man  for  his  eft  ate 
 or  condition  j  For  he  that  mocketh  the  poor e,  reproveth  his 
 maker ,  Prov.ij.f. 
 
 Fourthly,  wee  ihould  not  mocke  a  man  for  his  coun- 
 
 trey$  Can  any  good  thing  come β»\ \  of Navaret,  loh.\.\6. 
 
 So  Italian  in  contempt  called  Chrifta  GaliUan,Ezek.  3  6. 
 
 1  \SThoHJhalt  not  beare  the  reproach  of  the  people  any  more  5 
 
 I  they  objected  to  the  Iewes  fterilitieand  famine,  becaufe 
 
 !  it  was  ufuall  amongft  them ,as  in  the  time  of  Abraham,  ia- 
 
 !  cob,Elimelech,  and  in  the  time  of  lor  am ;  when  the  wo  « 
 
 !  man  fled  to  the*? hilifiims  for  famine,  2  Kinr.S. 
 
 I  ~         Fiftly, 
 
 Secondly  for  any  <Ufc& 
 of  eke  body. 
 
 Thirdly  for  his  eftatc. 
 
 Fourthly  for  his  coun- 
 try. 
 
>  -" 
 
 JgainH  Mocking* 
 
 30s 
 
 Fifrly,  to  mocke  a  man  for  his  religion.  Pftl.  137.  Let 
 us  heare  your  Hebrew  fongs.  So  1  Chron.  30.  they  mocked 
 thole  who  kept  the  PaiTeovcr.So  when  Chrift  was  pray- 
 ing upon  the  croffe  ;  they  mocked  him  and  faid,  hee 
 callethupon£//itf.  Matt.  27.  Such  was  ifmacls  mocking 
 oi  fftac. Gen. 21.  y.  3/tf£/*/;^£expofinghimtobcmock. 
 cd>  not  onely  mocking  him  himfelfe,  but  making  others 
 tomockehimalfo  j  which  the  Apoftlecalleth/w/?m/- 
 o;j.Galat.4.29.  fuch  were  the  mockers  of  David,  Pfal. 
 69,12.  They  that  fate  in  the  gate /pake  againflwc  5  and  I 
 was  the  fongof the  drunkards.  So  when  they  mocked  the 
 very  gifts  of  the  Holy  Ghoft,  as  when  the  Difciples 
 fpake  with  ftrange  tongues,  they  faid,  They  wcredrunke 
 with  new  wine.  CAtt.  2 . 
 
 It  is  lawfull  ta  jeft  at  idolaters  and  their  idolatrie,  as 
 Eliot  jeftedatthe  Prieftsof  Baal-,  the  heathen  called 
 their  god  Baal  ragnjs,  or  Baal  βφηη»  the  God  of  thun- 
 der, but  God  in  dirifioncalleth  him  Βααί-Peor,  or  Baal» 
 ποϊ&νς,  the  Ekromtes  called  Baal-z>cbub,  the  God  of  flies, 
 (there  weic  no  flies  feene  in  the  temple  o(lerufalem)but 
 God  in  dirifion  calleth  himBaal-zebub,  (W^'to©-,  the 
 God  of  dung. 
 
 Some  of  the  heathen  have  mocked  their  Idols,  know- 
 ing them  to  be  no  gods ;  Dionyfw*  comming  home  one 
 night  very  cold;  &  having  nothing  wherewith  to  warmc 
 him,  he  pulled  down  Hercules  Image,  and  threw  it  into 
 the  fire  &  faid,  This  β  all  bee  thy  thirteenth  labour  Ο  Her» 
 cules.  A  Proteflant  comming  into  a  Popiih  Church,  the 
 Papifts  did  ihew  to  him  the  image  of  Chrift,  and  Fran» 
 cifcus  upon  the  one  hand,  and  Dominicus  upon  the  other.• 
 he  faid,  that  he  knew  well  that  that  was  the  Image  ofchrifi, 
 hut  hee  knew  never  that  thofc  were  the  two  theeves 
 iv hie h  were  crucified  w  ith  him,  the  one  at  his  right  handyand 
 the  other  at  his  left :  SoErafmus  may  jeft  at  the  long  earcs 
 ofthe  Popiih  faints,  although  Bellarmine  fnuffe  at  it• 
 
 Yyyy ]i 
 
 Fifcly  for  κ! 
 
 pra» 
 •  ..  -  • 
 
 Icis  lawfull  to  jeft  at 
 idolaters. 
 
 The  idolaters  jeft  at 
 their  ownc  Gods. 
 
o6 
 
 Jn  Expofitionofthe  Morall  Law. Command^.  Lib  i\ 
 
 Βφ  tripart.k$-M> 
 6.  caf.C. 
 
 Drvcrfe  forts  of  unlaw- 
 mil  jefts. 
 
 ^DH  infuifam. 
 
 Itislawfull  to  reply  fometimes  by  way  of  jeft  to  a 
 profane  and  bitter  foole  $  ^yinfver  apole  according  to  his 
 foolifincfe,  Prov.  26.5.  When  lulian  the  Apoftate 
 asked,  what  was  the  Carpenters  fonne  doings  (meaning 
 Chrift  whom  he  called  a  Capenters  fonne)  the  Chri- 
 ftiansreplyed5/tf£w4£/>£4  coffin  for  thee,  and  fo  it  fell 
 out  foone  afterward,  that  hee  was  killed  in  the  warres. 
 ΒαβΙ  faith  to  a  profane  fellow  cooke  to  Valens  the 
 Emperor,  when  hee  was  pratling  of  Religion  ;  Tuum  eft 
 de  pulpamentis  cogitare  ,  fed  non  divma  dogmata  deco- 
 quere. 
 
 Secondly,  to  mocke  the  parents  is  a  great  finne.  Prov. 
 30•  17.  The  eye  that  mocket  h  at  his father,  and defpifeth  to 
 obey  his  mother,  the  Ravens  of  'the  valley  fh all  ptcke  it  out, 
 and  the  young  Eagles  fhalleateit.  So  Ham  mocked  his 
 father  Noah.  Gen.  9 . 2  2 , 
 
 Thirdly,  to  mocke  the  Lord  is  the  greateft  finne  of 
 all  5  then  they  fet  their  mouth  againft  the  heavens.  pfaL  73 , 
 9.  Thou  art  a,  Samaritan  and  hafl  a  divell.  Soto  mocke 
 him  in  his  judgements,  Efay  28.  22.  Now  therefore  be  ye 
 not  mockers,  lefl  your  bonds  be  made  fir  ong.  So  Luck.  1 6. 
 14.  and  the  Pharifeesalfo  who  were  covetous  heardall 
 things,  and  they  derided  him•  So  to  mocke  him  in  his 
 fatherly  correction  $  He  that  mocket h  the  pore  reprovcth 
 his  maker.  Prov.  17.^. 
 
 There  are  fundry  forts  of  jefts  which  are  unlawftill  5 
 firft,  jefis  that  have  no  profit,  fucharecalledr^^/,»*. 
 favory.Co'Iof.^.  6.  Let  your  fpeeches  be  poudered  with  fait* 
 lob  it.  2.  Should  a  wife  man  utter  vaine  knowledge,  and 
 fill  his  belley  with  the  eafi  winde :  the  belly  here  is  put 
 for  the  fomacke,  and  the flomacke  is  put  for  the  heart;  for 
 evenasthe/tf^oh^digeftethmeates,  fo  doth  zhe  heart 
 things tranfmitted  to  it  from  the  fenfe  and  phantafie, 
 and  by  the  w  ind  here,  is  underftood  that  which  is  un- 
 profitable or  good  for  nothing.  Hof.%.  7.  icr.  5.  17. 
 
 When• 
 
JgaitiH  Mocking. 
 
 307 
 
 uiro  vrwva 
 
 See  Rem.  7. 
 
 When  a  mans  heart  is  filled  with  this  rv  nd,  thenhisjefts, 
 are  unfavory.  7  he  fpoufis  flpt  arc  like  Lillics  dropping 
 downc [wectcfmclltng?n)rrhe.  Cant.  5.1•. 
 
 Thefecond  fort  of  unlawfull  jefts  is  in  mirth,  andic 
 is  called  unchafte  mirth,  wm**ikia.}  fuch  mirth  as  is  be- 
 twixt the  whore  and  the  harlot :  the  Holy  Ghoft  when 
 hefpeaketh  of  any  uncleanething,eithcr  naturallor  mor- 
 rall,heexpreifcthit  incleaneand  comly  termesj  and  as 
 we  put  honour  upon  the  members  of  difhonour.  So  doth 
 the  holy  ghoft  cover  thefe  uncleane  things  withcomely 
 termes:  thelewesfay  Perajhtiu  cchogen^  explicavtillud 
 ficut  decet,  I  have  expreffedthatasitbecommeth  :  and 
 the  Greekes  call  this  νήμνθ•  >:-><. 
 
 The  third  ford  of  jefts  are  biting  and  v'rulent  jefls,  as 
 whenthey  mocked  Chrift,  they  faid  hee  calleth  upon 
 i?//W,when  he  faid,£//,  £//,;#)'  God^my  God.  Mat.zj. 
 So  that  virulent  mockeoftheboyes  to  εΐΐβα,  2  King.  2. 
 K^ifctnd ye  bald-pat  c^  that  is,  asthewhirle-windetooke 
 away  your  mafter  Elias^  fo  it  may  make  you  mount  up, 
 and  take  you  away  that  yebeneverfeeneagaine.  The 
 trees  which  grow  in  new  icrufalcm*  Rcvclat.  22.2*  bring 
 forth  fruit  monethly^&natbnr  leaves  ferve  to  heale  the  fores 
 of  men:  Thetongues  of  the  children  of  God  ihould  bee 
 like  ro  the  tree  of  life,  to  he.lc  the  fores  of  men,  and  not 
 to  gall  and  wound  them:  Thou  that  woundeft  them  with 
 thy  bitter  fcoffes  and  mockeswilt  never  be  abletoedifie 
 them  5  can  a  fountaine  bring  forth  fweet  water  and 
 fowre  •? 
 
 i  he  fourth  degree  of  this  mockery  is,  when  they 
 make  a  proverbe  of  the  children  of  God  s  as  PfeL  69.11. 
 I  became  a  proverbe  to  them.  So  Ezek.  15.44•  Behold 
 every  one  that  ufeth  proverbs  fhallKufe  this  proverbe  againfi 
 thee  fiying^  as  is  the  mother ,  fo  is  the  daughter.  Some- 
 times againe  this  phrafe  is  taken  in  a  good  part.  Num. 
 21.  27.  Wherefore  they  that  fpeake  in  proverbe  fay, 
 
 Yyyy  ? Come 
 
 To  take  up  a  parable 
 fomc times  taken  in  a 
 °ood  fenfe  and  fome- 
 timesin  a  bad  for 
 mucking. 
 
3 
 
 Meckersin  gefturc 
 are  here  condemned. 
 
 ZMw:re  caput  >&  w- 
 wre  tibi  caput  ut  diffe 
 rant. 
 
 &uis  mtvebit  tibi  ca- 
 put ? 
 
 V'.ridentis.funt, 
 
 0  $  Jn  Expofition  of  the  Morall  Law.  Command.  9,  Lib ,  ζ , 
 
 Come  unto  Hef)bon,  let  thecitieof  Sihonbe built  and ρ re- 
 payed,  Soit  is  taken  for  the  greateft  puniihment,  Deut. 
 28.37.  i^ind  thou  [halt  became  an  asiomfhmcnt^aproverbe 
 and  a  byword  among  all  the  nations  whether  the  Lord  thy 
 Godjbatl  leadthte. 
 
 So  mockes  in  gefture  arc  here  condemned,  as  Lagnag^ 
 fftbfanarcythe  mocke  which  is  made  both  with  the  mouth 
 and  with  the  nofe;  which  the  Apoftlec-alleth  μυνπ^Ί^ν, 
 to  fliere  with  the  nofc  5  Gal.  6   7.     So  the  nodding 
 of  the  head,  PfaL  22.  7.  They  jbake  the  head.  Marke 
 a  difference  betwixt  thefe  phrafes,  movore  caput  ^  & 
 movere  tibi  caput :  movere  caput  eft  deridentis  $  mover c 
 tibi  caput  cum  habet  dativum  rei  velperfintcxprejfumjig- 
 nificat  condolere  :  as  Nahum.3 .  7.  guis  movebit  ttbi,  fciL 
 caput.  Who  will  bemoanethee^  becaufe  when  we  have  pit- 
 tieuponone,  wee  move  the  head.  Sometimes  to  move 
 the  head  is  afigneofaftonifhment:  ler.  18.  16.  Every 
 one  that  paffeth  thereby  fiall  bee  afonifbedy  andwagge  his 
 head.  So  to  ihut  out  the  tongue :  Ε  fay.  57.  4.  aAgainfi 
 whom  doe  yee  fport  your  felves*  againft  whom  make yee  λ 
 wide  mouthy  and  draw  But  the  tongue*  So  to  ihut  out  the  I 
 lippe :  Pfal.  22.7.  Theyjhoote  out  the lippc.  So  Trov.  1 6. ! 
 30,  Moving  hislippes^  hee  Srtngeth  evill things  topajftt\ 
 So  the  putting  out  ofthe  finger  3  Efiy.  58.  9.  If  thou  take  \ 
 away  from  tht  midfi  of  theey  the  yoake  and  putting  forth  of 
 the  finger  and  jpeaking  vanity  5  They  fhoote  out  their 
 middle  finger,the  reft  oftheir  fingers  being  folded  5  and 
 therefore  it  is  called  digitus  infamts. 
 
 So  to  make  a  man  Letopheth  >  that-is  to  houtehim 
 out  with  drummes  and  tabrets-,  the  Greekes  called 
 yiyhta^B-y  cum  manuum  plaufu  rifus  excitat#ry  when  they 
 laugh  clapping  their  hands,  Lament,  2.1 5*  i^H  that  pa/ft >1 
 by  clap  their  hands. 
 
 The conciufion  ofthis is, vfah.x^lejfedis  the  manthat  \ 
 walketh  net.  in  thecounceU  Of  the  ungodly '3  norjlandeth  in  J 
 
 the  1 
 
 fjomlnfion* 
 
Againjl  Flattery* 
 
 30? 
 
 the  way  of  [inner  s^  nor  fitteth  tn  the  fcatc  of  the  [or »c full. 
 It  isa  great  fin  to  walkeinthccouncell  ofthc  ungodly, 
 a  greater  finne  to  ftand  in  the  way  of  finners,but  the  grea- 
 teftfinne*of  all  is,  to  fit  in  thefcateof  thefcornetull  .• 
 to  fit  here,  is  deliberately  and  advifedly  to  fit  as  Iudge, 
 and  to  mocke. 
 
 CHAP.  IX. 
 
 Againjl  Flattery. 
 
 commandement.  IX. 
 
 1. The f.  i.  5.  For  neither  at  any  time  ufed we  flattering 
 words  jttayce  know. 
 
 Τ  He  finne  of  flattery  is  abearingoffalfewitncflea- 
 gainft  out  neghbour,  fmoothing  him  up,  and  making 
 him  beleevethat  hee  hath  fuch  things  in  him  whicti  are 
 notinhim.  i.Tim.  3.8.  The  ApoiHecalleththefe  £/'//#- 
 gues,  when  they  fpeake  one  thing  and thinke another; 
 and  the  Hebrewes  fay  that  cor  &  lingua  font  dua  lances 
 unrns  {iAttr&y  the  heart  and  the  tongue  are  the  two  fcales 
 of  oneballance*  the  tongue  is  as  it  were  another  heart; 
 and  therefore  hee  that  fpeaketh  that  which  hee  thinketh 
 not,  he  fpeaketh  with  a  heart,  and  a  heart ;  of  all  forts  of 
 monfters ,  thefe  are  the  greateft.  There  have  beenc  men 
 found  who  have  had  two  heads;  but  never  one  found 
 having  two  hearts.  He  that  rebuketh  a  man,  afterwards 
 fliallfindc  more  favour  J  hen  he  that  flatter  eth  withtbc  tongc. 
 Prov.  2  8.2  3.Tkr^wparaphrafethit,  pradividentc  lin 
 guamfuam^  then  hee  that  divideth  his  tongue.  Salomon] 
 compareth  the  faire  fpeeches  of  a  flatterer  to  a  potfliard  i 
 
 y  Yyy  3 2*[ 
 
 FJatericisabciringof 
 falfewitnciTc  a  gainft 
 oaf  neighbour. 
 
2  10  An  Expofition  oftbeMorall  Law.  Comma*? .      Lib.  ι 
 
 1  Two  forts  of  flatterers, 
 
 jW£  *$&  finnu 
 
 nes  placed  ε  velcibi. 
 
 Platterersare  either 
 groflc  or  «inning. 
 
 Cunp.i-g  fottersrscr 
 i  two  forts. 
 
 ofclaylaidoverwithfilver,Pr^.2d.23.Clay&filverare 
 notfutable  \  fo  neither  are  fairc  words  and  evill  deedes. 
 
 There  are  two  forts  of  flatterers  3  firft,  the  bafer  flat- 
 terer, and  then  the  cunning  flatterers ;  the  bafe  flatterer 
 is  he  who  flattercth  onely  for  his  belly.  Pfalme  3  v.  16. 
 Sa.  moves  placenta^  hypocriticall  mockers  inthefeafts^ 
 for  as  i^^/fl/Wflwitneifeth,  they  who  delighted  in  flat- 
 tery,ufed  to  give  their  flatterers  cakes  baked  with  honey 
 to  make  them  the  more  to  flatter  them,  &  to  make  them 
 fpeake  evill  of  others :  therefore  Gnug  which  fignifieth  a 
 Paftie,  it  fignifieth  likewife  a  flatterer  and  a  backbiter; 
 hence  D<wV/ufesthis  phrafe,  comedere accufationes.  Dan• 
 3.  8.  be<?aufewhen  their  mailers  threw  a  paftie  to  them, 
 then  they  traduced  others,and  therefore  the  devillin  the 
 Sy  riack  tongue  is  called  Akal  kartza  comedens  accufationes 
 eating  his accufations.  Mat.^.  and  the  Greekes  called 
 thefe  Ιηκωτζγίζρχς,  Thofe  flatter  the  poore  for  bread. Ιοί?  iz. 
 
 Thofe  flatterers  againe  arc  either  groffe  or  palpable 
 flatterers,  or  more  fmooth  and  cunning. 
 
 The  groife  flatterer,  fuch  were  the  flatterers  of  Her  ody 
 who  cryed,  κ^ίδί.  12«  jhevoyceofGodandnotof?nane> 
 fuch  were  thefe,  Ffy.  32.  who  called  darkeneife  light, 
 and  light  daikeneife  :  fuch  were  the  flatterers  of  Ώϊοηϊ- 
 fuu^  when  he  did  fpit,  they  licked  up  his  fpittleand  faid, 
 it  was  fweeter  than  Neifar and  \^mbrofia. 
 
 Τ  here  are  other  forts  of  flatterers  who  are  more  cun- 
 ning, P^/Vcompareth  the  words  of  fuch  flatterers  to 
 butterandoyle.  Pfal.  55.  21.  V\  hen  the  Ievves  invited 
 any  to  a  feaft ,  they  did  two  things  to  them ;  firft,  they 
 powred  oyntment  upon  their  heads,  and  then  kilTed 
 them,  ye  fee  that  Mary  CMagdalen  powred  oyntment 
 upon  Chriftand  kilTed  his  feete.  hue.  7.  38. 
 
 Thofe  cunning  flatterers  are  of  twof(5l:ts;firfl,7f^CA^;, 
 and  fecondly,  iuA«y,?  Rem.  xe.  18. 
 
 -XSP&toph  are  thofe  who  promifed  great  things,  but 
 
 _____  Per* 
 
Againft  Flattery. 
 
 3  1 1 
 
 performc  nothing  indeed:  fuch  was  the  offer  oftlu*  dc 
 vill  to  Chrift,if  he  would  fall  downc  and  worihip  him  he 
 would  give  him  all  the  world  :  And  fuch  was  the  flatterie 
 ofi^/V^tothelewcs,  if  they  would  yceld  to  Sen- 
 nacheribf\\v]  (hould  have  fuch  and  fuch  commodities. 
 
 Ει/λ:>,  are  thofe  who  give  fairc  fpeeches,  but  their 
 chicfeendis  onely  to  deceive:  fuch  was  the  flatterie 
 which  the  Fythonic  ukd  to  Paul  ana  Barnabas^  Tiofi  are 
 tbefervants  of  the  living  God.  (.Aft.  \6.  ιη. 
 
 "This  flatterie  is  hardly  difecrned  fromfriendfhip,  as 
 hypocrifie  is  hardly  difcerned  from  religion :  and  as  hy- 
 pocrifie  is  the  ape  of  vvifedome ,  fo  is  flatterie  the  ape  of 
 friendfliip  ;  and  as  fome  graines  grow  up  with  the  wheat, 
 and  are  hardly  fcparated  from  the  wheat,  being  of  the 
 fame  bigncife  and  quantitie  with  the  wheat,  they  are 
 hardly  feparated  from  it ;  fo  a  flatterer  is  hardly  difcer- 
 ned from  a  true  friend. 
 
 A  flatterer  differeth  from  a  true  friend :  firft,  the  flat- 
 terrerhaththeperfonsof  men  in  admiration  becaufe  of 
 advantage  :  lude.verf.  16.  2.  Pet.  2.  3.  buta  true  friend 
 feeketh  not  theirs  but  them ,  the  flatterer  through  cove- 
 toufneife  with  fained  words  maketh  merchandize  of 
 men,  but  a  true  friend  never  fel  eth  his  friend. 
 
 A  true  friend  neither  followeth  meninall,norpray- 
 feththeminall,  but  onely  in  the  beft  things:  good  men 
 converfing  with  wicked  men,  may  fometimesdrinke  in 
 fomeof  their  cuftomes,  as  they  who  looke  uponfore 
 eyes,their  eyes  becomefore.So  Iofepblezmed  to  fweare 
 by  the  life  of  Pharaoh :  but  the  flatterer  becaufe  he  can  • 
 not  follow  the  vertues  of  thofe  whom  he  flattcreth,  he 
 ftudieth  to  follow  them  in  their  vices,  thefe  are  fitly 
 compared  to  bad  painters  when  they  goeabour  to  paint 
 abeautifull  face  in  which  there  is  fome  blemifh,they  can 
 cunningly  expreife  the  blemiih,  but  they  cannot  paint 
 the  beautifull  face. 
 
 Yyyy4   There 
 
 Flatterie  Inanity  known 
 from  truefriendihip. 
 
 Τ)φ>:  ι. 
 
 The  different  b  tvvixt 
 a  flatterer  and  a  friend. 
 
 Difer.  1. 
 
 .  ! 
 
ji* 
 
 An  Expofition  of  the  Morall  Law.  Commas .      Lib.  ζ  \ 
 
 Differ. y 
 
 Differ.  4, 
 
 The  canning  flatterer 
 differeth  much  from 
 thcgrollc  fiac^ 
 tcicr. 
 
 Remedy  agato&  8a! 
 
 ι     There  is  a  double  facultie  inthemindeofmran;  the 
 ;  biutiih  faculty,  and  the  refonable  5  a  friend  helpeth.al- 
 !  waies  the  reafonable  faculty,  but  the  flatterer  the  bru- 
 I  tifli  facultie ;  and  as  there  is  fome  meat  which  nouriiheth 
 [  a  man  and  feedeth  him,  and  there  is  other  meat  which 
 [puffethupthefleih  onely,  and  breedeth  unwholefome 
 husnours :  fo  the  true  friend  ftandeth  for  the  reafonable 
 faculty  to  edifie  it,  but  a  flatterer,  ferveththe  brutiih  fa- 
 culty and  puffeth  up  the  man. 
 
 A  true  friend  will  not  fpare  to  reprove  him  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  ι 
 as  that  he  hath  not  regard  to  his  health,and  that  his  haire 
 is  not  well  combed  or  fuch  $  but  hee  never  reproveth 
 him  if  hebe  an  Atheift,  a  drunkard,  or  a  fwearer  $  hee  is 
 like  unto  a  Ρ  hyiitian  who  having  a  patient  troubled  with 
 the  ftone,  he  will  paire  his  nayles  or  cut  his  haire 5  but  he 
 will  never  touch  his  fore. 
 
 The  cunning  flatterer  dlffereth  much  from  the  grolTc 
 flatterer  5  the  cunning  flatterer  marketh  the  predomi- 
 nant fin  of  him  whom  he  flattereth,  but  the  bafe  flatterer 
 flattereth  him  in  every  thing.  Secondly,the  cunning  flat- 
 terer  diffcreth  much  from  the  groife.  flatterer :  the  cun- 
 ning flattereris  like  the  fubtile  idolater,  the  fubtile  ido- 
 later changeth  the  names  of  things,  fo  doth  the  fubtile 
 flatterer,  he  calleth  his  Idoll  his  Image,  fo  doth  the  fub- 
 tile flatterer,  if  the  manbeprodigall  whom  he  flattereth, 
 he  calleth  him  liberally  and  if  hebe  covetous,  hee  cal- 
 leth him  a  good'husband.  Thefubtill  flatterer  hath  £- 
 fdus  hands  and  his  voyce,  but  the  bafe  flatterers  hath  on- 
 ly 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,  thanwhenthey 
 are  alive.  Be  clef.  4.2.  Wherefore  I  praife  the  dead  which 
 
 are 
 
Of  Flattery. 
 
 31* 
 
 Sufcipereperfonas  in 
 lege  quid, 
 
 Oi•  all  flatter»!  a  fi 
 
 crii 
 
 WCi" 
 
 are  already  dcad^  more  then  the  living  which  Arc  yet  alive. 
 So  David  praifed  Saul  and  Jonathan  after  they  were 
 dead.  So  the  widdowes  ihew  the  coats  and  garments 
 which  Dorcas  made  while  jlec  was  with  them^  0*^.9.3  9. 
 Secondly,  rather  to  praife  them  behinde  their  backes, 
 then  in  their  faces,  Co  the  Iewes  commended  the  Cc„tu- 
 riento  Chriftbehindehisbacke,£#f.  7.  4. 
 
 Of  all  forts  of  flatterers  the  preacher  is  moil  dange- 
 rous when  hee  flattereth  and  humoreth  the  people  in 
 their finncs,  Malac.  2.  p.  fufccpiflis  perform  in  lege^that    ^ring preach 
 is,  for  gaine  and  for  feare  yee  fparedthe  rich  and  great 
 mm,  and  then  ye  cauied  men  to  (tumble  at  the  law ,  and 
 yee  corrupted  the  covenant  of  Levi  -y  this  iinne  Ezckiel 
 called dawbing  withuntemperedmorter,  Ezck.  13.15. 
 and  Gregory  expreiTeth  the  comparifon  this  waies, 
 when  a  clawber  or  plaiftcrer  commcth  to  an  old  ruinous 
 houfe,  he  maketh  the  ind wellers  bcleeve  that  it  is  found 
 worke,and  that  they  may  dwell  fafely  in  itrfo  thofe  daw- 
 bers  promife  falvation  and  fecurity  to  the  wicked ,  and 
 then  diilru&ion  and  ruinecommethfuddenly  uponthem; 
 the  Apoftle  calleth  this  &*»>&/«*,  to  mixe  water  and 
 wine  together,  as  the  Vintner  for  gaine  mixed  water  and 
 wine;  fo  the  falfe  teachers  take  the  acrimonie  from  the 
 word,  when  they  reproove  not becaufe  of  gaine.  So  Eft* 
 1  .the  city  is  become  a  harlot,  as  the  harlot  for  delight  a- 
 bufeth  her  body,  but  not  to  beget  children  ;  fotheava- 
 ritious  paftors  delight  not  to  beget  children  to  the 
 Lord,  but  they  doe  all  forgnkie,  "that  they  may  make 
 themfelves  great  men.  So  Ezek.  13,18  .Woe  be  to  the  :vo- 
 men  that  fox» pillow  s to  all  arme- holes •,  and  make  kerchiefes 
 upon  the  head  of  every  stature  to  huntfoules :  Willy  e  hunt 
 the  forties  oftny  people^  ar-d  will  ye fave  the  (oulcs  alive  that 
 come  unto  you  i  the  women  who  gave  themfelves  out  for 
 Propheteifesdidufeto  hang  Fhyla&eriesand  ^*Wt«, 
 aboutthc  necks  of  the  people,  perfwadingthem,  that 
 
 would. 
 
 it- 
 
3  1 4        Λλ  Expofition  of  the  Morall  Lcto.  Comma,  9.       Lib> 
 
 '  "  III  , 
 
 would  fave  them  from  all  inconveniences,  and  they 
 faid,  that  then  they  might  fleepe  fecurely,  as  if  a  pillow 
 wereunder  their  head3  then  they  did  hunt  and  catch  the 
 fimple  foules ,  and  made  a  prey  of  them,  and  fo  they 
 polluted  the  name  of  the  Lord  for  a  handfull  of  barley, 
 and  pieces  of  bread.  Nam  Orgyorum  merces  erat  f ragmen 
 pants  hordcacei^  for  the  wages  of  Bacchus  Priefts  was  a  lit- 
 tle peece  of  barly  bread :  they  would  fell  the  people  for 
 the  bafeft  things  which  the  very  priefts  of  Bacchus  were 
 content  with. 
 
 roncltifion.  Theconclufionofthisis,  Vrov.  27.  21.  As  the  fining 
 
 pot  for  β  her ,  and  the  furnace  for  gold :  fois  a  man  to  his 
 praife :  that  is,  as  the  fining  pot  taketh  away  the  droife 
 from  the  filveir,  and  the  furnace  purifieth  the  gold  $  fo 
 a  wife  man  taketh  away  the  droife  of  flattery  from  his 
 fpeeches,  and  purgeth  them  from  all  corruption  .•  then 
 they  are  like  a  VeJfeHfor  the  fyner y  Trov.  25.4. 
 
 The  affirmative  part  of 
 this  Commandement* 
 
 CHAP•    X. 
 
 Of  Rebukes* 
 Comwandement  I X, 
 
 Ltvit.  1 9 . 1 7.  Thou  [halt  rebuke  thy  brother ',  and  not  fuffer 
 finne  to  lie  upon  him. 
 
 A 
 
 S  the  Commandement  forbiddeth  us  to  hurt  our 
 neighbour  with  our  tongues  :  fo  it  commandeth 
 us  to  rebuke  him*  and  not  to  fuffer  finne  to  lie  upon 
 him• 
 
 In  rebukes  confider  thefe  things  .•  firft,  who  muft  re- 
 buke :  fecondly,  what  finnes  are  to  bee  rebuked  publike- 
 ly:  thirdly^  who  are  to  rebuke  :  fourthly,  themannc: 
 
Of  rebukes. 
 
 3M 
 
 of  rebuke :  fiftly,  the  time ;  &  laftly,theend  and  fticcdlc. 
 
 Firft,  who  mud  rebuke  it  is  a  duty  which  is  laid  upon 
 every  chriltian:  Increpando  tncrcvabis  cum,  Levit.  19.17. 
 K^idmonijh  9;<c another ,  1.  Thcjf.  3.  15.  If  our  enemies 
 beaft  goe  aftray,  we  are  bound  to  bring  it  home  agaiqe5 
 Exod.  2  2 .  much  more  our  neighbour. 
 
 This  duty  efpecially  concerneth  preachers,  it  is  a  part 
 of  their  miniftcry  to  rebuke  and  comfort:  andamongft 
 Chrifts  Difciples,thcre  was  one  who  was  thefon  of  thun- 
 der,Μ  ark.  ?.  And  looke  through  all  the  old  Tcftamcnt,& 
 yee  iliall  fee  that  themoft  of  their  prophefies  were  re- 
 bukes, and threatnings  .•  and  the  Icwes  called  Deuterono- 
 mie[_Sepher  tocabbotb']  the  bookc  ofobjurgations,&  that 
 fedion which  beginneth.D£/^.2  8.i4,they  callit[P^4- 
 jbathtecabboth~\  Seciio  obyirgationnm,  the  fedion  of  ob- 
 jurgation. 
 
 The  neceflity  of  this  duty  is  fuch,  that  he  will  require 
 the  blood  of  the  people  at  the  hands  of  their  Paftor  if  he 
 reproove  not :  The  Lord  is  vindcx  fanguwis,  the  reven- 
 ger of  our  blood,  and  hee  will  require  the  blood  oftheir 
 loules  efpecially  from  them.  The  lhepheard  was  bound 
 to  make  good  that  which  was  ftolen,  as  I acob  did  to  La- 
 ban,Gcn. $1. 39. Soisthe  Preacher ifit  perith through  his 
 defjul^it  is  a  neceifary  duty  then  of  the  paftor  to  reprove 
 that  he  may  reclame  his  peor  le  from  fin,and  fave  them. 
 
 Tne  Preach  r  when  hee  reproveth  a  finne  in  others  ? 
 he  muft  take  heede  he  bee  free  from  that  finne  hinafclfe  5 
 Matt.  7.5.  Takeout  the  heemt  of  thine  cwne  eye,  befire  , 
 tbcu  take  out  the  mote  out  of  thy  neighbours  eye  Rom.  2.21. 
 7  hou  therefore  that  teacheji  a  other ,  ieachcfl  not  thou  thy 
 felfci  A  preacher  when  he  reprooveth  finne  in  other?, be 
 cannot  bee  without  finne  altogether,  as  was  the  angell 
 who  did  flie  in  -the  midft  of  the  heaven,  when  he-  repro- 
 ved  Babylon,  Revcl.it.  14.  ϊ^.  neither  can  hee  (land  in 
 the  Sunncas  the  angel  did ,  when  hee  denounced  judge- 
 ment 
 
 To  rebuke  belorgs to 
 every  Chriftian. 
 
 To  rebuke  belongeth 
 efpecially  to  preachers. 
 
 mnmn  nso 
 
 Liber  obiurgitlonum. 
 
 ntraVn  nuns 
 
 sMoobiurmionum, 
 
 A  preaefcet  muft  labour 
 to  be  free  of  thatfi  »ne 
 vy  i.hhe «pro yc chili 
 oihcrs. 
 
3i6        ^nExpofitionqftheMorallLay>.Comma.9.       Lib 
 
 What  finne  s  a  preacher 
 mud  reprove. 
 
 How  a  pre  acker  is  to 
 
 -rebuke  a  nation. 
 
 mentagainftthe  Princes  oftheearth,yet  he  muftftrive  to 
 be  free  of  thofe  grofle  fins  which  he  reproveth  in  others. 
 Secondly,what  finnes  efpecially  are  to  bee  reproved  * 
 There  are  fundry  forts  of  finne,  Vitiumfaculi  ,  vitium 
 gent  is,  vitium  perfona,  the  finne  of  the  age,  the  iinne  of 
 the  nation,  and  the  finne  of  theperfon. 
 
 That  which  is  vitiumfaculi,  the  preacher  may  deplore 
 it  rather  then  reproove  it ,  Polygamic  was  a  finne  which 
 was  generally  pra&ifed  through  the  world,  and  yet  the 
 Prophets  fpake  little  thing  againftit. 
 
 Secondly,  Vitium  gent  is ,  when  a  nation  is  generally 
 given  to  fuch  a  finne,  as  Egypt  is  called  Rahab7  pride, 
 Pfalme.  87.4•  So  an  Lsirabtan  'iscal\edatheefe,]Icrem0 
 2.  a  Canaanitez  coufener,  Ez>ek.  17.4.  Zach.  14.  21. 
 forcery  and  witchcraft  was  the  finne  of  the  Chaldeans  • 
 Ε  fay, 2.  Thou  art  full  of  the  manners  of  the  eaft  $  that  is,  of 
 the  forceries  of  the  Chaldeans. 
 
 When  a  Preacher  reproveth  the  finne  of  a  nation,  firft 
 he  may  reproove  them  from  the  contrary  :  Right  eoufnejfe 
 exalteth  a  people,  but  finne  is  the  reproach  of  a  nation,  Prov. 
 14.34•  6ee  how  famous  nations  are  made  by  the  Gof- 
 pel,  Capernaum  was  lift  up  to  the  heavens  by  the  prea- 
 ching oftheGofpel,  but  finne  didcaftthemdowneto 
 hell,  Matt»  11.  23.  Β  fay,  ig.  18.   In  that  day  fiaU  five 
 citties  fpeake  the  language  of  Canaan ,  and  one  of  them 
 \firall  bee  called  the  citty  ofounne :  What  is  that  to  fpeake 
 I  the  language  οι  Canaan*  that  is,  finccrely  they  (hall 
 j  worfiiip.the  Lord,  and  one  of  them  (hall  bee  the  city  of 
 ■!  the  Sunne ;  that  is,  Alexandria,  it  was  famous  beeaufe 
 the  Sunne  ofrighteoufneiTe  did  (hine  upon  it  5  fo  people 
 when  they  want  the  Gofpel,  they  fit  biK  in  thefiudow  of 
 I  death,  Ε  fay  ?.  I . 
 
 Secondly,  he  may  reproove  the  nationall  faults  com- 
 paring them  wirh  other  countries,  Hath  am  nation  chan- 
 gediheir  gods, yet  ye  have  changed  mc.ler.  2.  ii*Ez>ek'itfs 
 
 Bui 
 
Of  rebuhs. 
 
 3i7 
 
 But  what  if  a  Prcachcrcannot  point  particularly  at  the 
 finne  of  the  land,  and  bring  it  out  in  the  ownc  colours  of 
 
 it/ 
 
 Then  he  may  fay  after  this  manner,  of  old  the  fourc 
 Monarchies  were  reprrfented  by  foure  beafts;  the  firft 
 byzlion^  thefecond  by  abe>m\  and  the  third  by  a  go.n 
 iucke^nd  rhelaft  by  a  terrible  and  f care/nil  kafl  that  had 
 no  name:  fo  I  cannot  in  particular  defcribe  the  finne  of 
 this  nation  for  the  finnesof  it  makcvpluch  amonftcr, 
 that  it  hath  no  name. 
 
 Thirdly,  thcvcisFitiumperfona^  theperfonallfinnes 
 of  men,  and  here  regard  is  had  to  the  perfons  who  are  to 
 be  reproved,  fade,  ν  erf  22.  calleth  this  putting  of  dif- 
 ference, there  is  fome  ftiflfer  graine ,  and  fome  weaker 
 graine  5  and  therefore  the  husband  man  for  the  one, 
 hath  the  whecle,  and  for  the  other  he  hath  the  ftaffe,  to 
 beat  out  the  fitches,  Efay.  2  8 .  27.  fo  the  preachers  ihould 
 have  fundry  forts  of  reproofes  for  fundry  forts  of  din- 
 ners. 
 
 Sinners  are  either  infirme  or  weakefinners,  craftie  ob- 
 ftinate  finners,  or  malicious  finners. 
 
 The  firft  fort  of  finners  who  are  to  bee  reproved  are 
 weake  and  infirme  finners,  the  Apoftlewillcth  us  when 
 wee  deale  with  fuch  ,  To  refiere  them  with  mildnejfe. 
 GAlat.6.  ew*pnC«nkts  afpeech  taken  from  bone  fetters, 
 who  fet  the  bones  after  difiocation  very  warily  5  when 
 a  mantaketh  a  mote  out  of  a  mans  eye,  hee  taketh  it 
 out  very  warily,  left  hee  put  out  the  eye  alfo,  and 
 when  wee  pull  downe  old  houfes  which  joyne  with 
 Churches,  wee  pull  them  downe  warily,  left  wee  pull 
 downe  fome  of  Gods  houfe  with  them:  fo  ta*e  heede 
 that  thou  pull  not  out  fome  grace  of  God  with  the  finne 
 inthechildofGod,  preferve Gods  worke,  anddeftroy 
 thedivells,  and  before  that  thou  reprove  fuch  a  one,  it 
 is  neceffary  that  thou  tnfinuatc thy  felfe,  that  thoudoft 
 
 love  I 
 
 &5<fi- 
 
 Anfw* 
 
 Di/crfc  forts  of  finners 
 
 arc  ro  be  erproved  di- 
 
 v.rfely; 
 
 How  weake  finners 
 
 are  to  be  reproved. 
 
j  χ  8  Λ*  Expofition  oftfo  Moraft  Latb.  Commmi^.  Lib, 
 
 How  Crafty  finners  are 
 co  bc.reproved 
 
 Permutarenmen. 
 
 How  obftinate  finners 
 arc  to  be  reproved. 
 
 % 
 
 love  him,  and  commend  him  in  fomething,  before  thou 
 reprove  him,andasthe  fmith  heateththe  iron  firft,  and 
 theft  bcateth  it:  fo  after  thou  haft  foftened  thy  infirme 
 brother  ,thou  may  ft  the  more  freely  rebuke  him.  And  as 
 a  good  phyfitian  had  rather  cure  his  patient  with  good 
 diet  and  ileepe,  then  with  cutting  and  fearing  •  fo  lhoul- 
 deft  thou  with  gentle  admonitions  cure  thy  weake  and 
 infirme  brother. 
 
 The  fecond  fore  of  finners  who  are  to  be  reproved,  are 
 crafty  finners,  Ρπκ/.  14.9.  Fooles  makeamockeoffijrnes^ 
 [Evilim  ]alitz  aflam^fiultorttm  quifquederidet  reatum: 
 that  is,  with  faire  fpeeches  they  cover  their  fmne,but 
 here  the  Preacher  fhould  follow  the  example  of  the 
 Lord^  Who  is  froward  with  the  froward,  Pfal.i'S.  22.  So 
 fliould  heebecraftiewiththecraftie,  anddifcover  thefe 
 figge  leaves,wherewith  he  goeth  about  to  hide  his  finnej 
 we  have  an  example  of  this  1.  Cor.  5.6.  Paul  by  a  figure 
 transferred  the  faults  of  other  men  upon  himfelfe  and 
 Apollo,  and  would  not  expreffely  nominate  them,  that 
 they,  might  the  more  eafily  take  up  their  owne  faults, 
 for  we  difcerne  other  mens  faults  better  then  our  owne, 
 and  thenar  reflcxam  cfignitioncmfKZ  looke  backe  to  our 
 owne  finnes. 
 
 The  third  fort  of  finners  arc  the  obftinate  finners : 
 In  reproving  fuch  to  move  them  to  repentance,  it  is  fit 
 to  bring  a  long  induction  of  the  Iudgements  of  God 
 which  lighted  upon  other  finners  round  about  them, 
 for  as  an  arrow  the  farther  it  bee  drawen  the  deeper  it 
 pierceth,  fo  the  farther  that  the  threatning  be  enlarged 
 the  more  it  woundcth;  wee  have  a  notable  example  of 
 this  Amos,  i.before  the  Lord  would  threaten  Ifrael^  For 
 three  tranfgresfionswd  forfottre ;  firft  hee  threatned  Όα- 
 mafcm  upon  the  north,  verf.  3.  fecondly,  he  threatned 
 Gaza  upon  the  {Omh^verf.  6.  thirdly,  he  threatned  Tfr 
 ^uponthenotth-weftj^r/^.  fourthly,  he  threatned 
 
 Fdom 
 
Of  rebuk.cs. 
 
 ?'9 
 
 The  finnes  of  obfl  mate 
 finncrsu«r.piOofcarc 
 
 to  be  exaggerated  from 
 
 the  kaiho  the  greateft. 
 
 What  vteVamafcut 
 fourth  finne. 
 
 Edom  upon  tbc  fouth,  verfi  1 1  •  fiftly,  he  thrcatned  ^yim* 
 w<w  upon  the  eaft^r/^  13.  fixtly,  he  thrcatned  Olioab 
 upon  the  fouth  eaft :  fevcnthly,  he  threatned  Iuda.  Cap. 
 2.  4.  and  came  neerer  to  them  ;  and  lad  of  all  hce 
 threatned  Ifraely  fo  that  by  fetching  acompafle  about 
 them,  they  might  the  more  eafily  bee  brought  to  con• 
 fcfle  their  finne. 
 
 Secondly,  it  is  fit  to  exaggerate  the  finne  of  obftinate 
 finners,  to  goe  from  their  lead  finnes  to  their  greatcii•, 
 as  ^sfmos  doth  to  ifrael,  For  three  tranfgrcsfionsjhc  Lord 
 wouli  have  pardoned  thefe  nations  whom  hee  threat- 
 ned, but  when  it  commeth  to  the  fourth  then  he  will  not 
 fparethem. 
 
 Firfthebeginneth  with  DamafcM,  vcr.  3.  they  had 
 '  many  finnes,  but  their  fourth  and  greatfin  was  this,  that 
 they  threshed  Gilcad  with  thrcjhtng  instruments  of  yrony 
 here  they  breake  the  law  of  nations;  when  they  had 
 taken  G 7 -lead  captive,  to  threih  them  with  inftruments 
 ofyron,  even  as  the  husbandman  threiheth  his  corne, 
 their  puniihment  is  fetdowne,  verf  4.5.  anfwerable  to 
 their  finne. 
 
 Secondly  ,he  cometh  to  Gaza^he  fin  οι  Gaza  was  grea- 
 ter then  the  finne  of  D amicus  their fourth  finne  was  this 
 they  carried  aw. η  the  while  captivity  to  deliver  them  to  E. 
 dom  :  they  were  not  content  to  deftroy  the  cities  of /#- 
 da  and  J fr/iel,  but  as  many  ofthelfraelitesasthey  tooke 
 captive  they  fold  them  to  the  idumcans  who  were  a 
 fierce  nation,  their  puniihment  is  fetdowne  verf  7.  8. 
 
 Thirdly,hecommeth  to  Jjrus^  their  finne  was  greater  j  Jvhat  "as  *>w  fourth 
 then  the  finne  of  Gaza,  their  fourth  finne  was  this,  they 
 delivered  up  the  whole  caftivitie  to  Edom ,  and  rcmem- 
 bred  not  the  brotherly  covenant  :  Salomon  and  Hiram 
 j  made  a  covenant  together  which  they  brake,  there 
 was  no  covenant  betwixt  Gaza,  and  the  Jfraelites,  and 
 therefore  the  finne  of  Tynit  was  greater  then,  the  finne  of 
 
 What  was  Ga^t 
 fourth  fume, 
 
 finne, 
 
3  ίο  ιΛη  Expofition  of  the  \iorall  LaW.  Commmd^.  Lib.  i* 
 
 What  was  Edoms 
 fourth  fmne. 
 
 What  was  Ammoni 
 fourth  finne. 
 
 What  was  Moth  fourth 
 Gone. 
 
 Gaza:  they  alfo  fold  the  children  of  v^andthechil- 
 avenoilerufaJemuntothcGretians,  loeL  $.6.  their  pu- 
 nifliment  is  fet  downe,  verf  10.  anfwerable  to  their 
 finne. 
 
 Fourthly ,  hee  commeth  to  Edom  5  their  finne  was 
 greater  then  the  finne  of  Tyrus:  his  fourth  finne  was 
 this,  he  did  pur fuc  his  brother  with  the fword,  ar.d  didcafl 
 ojf  all  pit  tie,  and  his  anger  did  lafi  perpetually,  and  kept 
 his  wrath  for  ever  r  this  finne  of  Edom  was  greater  then 
 Tyn^finne,  there  was  but  onely  a  covenant  of  friend• 
 {hip  betwixt  Tyrus  and  luda,  but£dfo/#washisnaturall 
 brother,  ( for  he  was  Jacobs  brother  )  and  for  him  to  caft 
 off  the  bowels  of  compaflion,  and  to  corrupt  hisaffe- 
 dions  was  a  moft  unnaturall  finne :  and  moreover  to. 
 keepe  perpetuall  hatred ,  what  a  deteftable  finne  was 
 this  i  his  puniihment  is  fet  downe,  verf.  12.  anfwerable' 
 to  his  finne• 
 
 Fiftly,  he  commeth  to  ^Ammon,  their  finne  was  grea- 
 ter then  the  fin  of  Edom,  their  fourth  finne  was  this,  they 
 ript  up  the  women  with  child  of  Gi lead,  that  they  might  en- 
 large their  borders :  their  hatred  was  againft  Gilead,  not 
 for  any  wrong  which  Gilead  had  done  to  them,  but  one- 
 ly for  to  fatisfie  their  covetous  heart,  if  they  would  not 
 havefpared  the  men,yet  they  ihould  havefpared  the  wo- 
 men,and  if  they  would  not  fpare  the  women  they  ihould 
 have  fpared  the  yong  infants,  the  Lord  forbiddeth  to  kill 
 the  dam  fitting  upon  the  young  ones,  how  much  more 
 will  hee  have  the  children  fpared  who  are  in  the  mothers 
 belly  :  fo  that  this  finne  was  greater  then  the  finne  of 
 Edom,  therefore  his  judgement  is  fet  downe,  verfe  1 4. 
 
 Sixtly  hee  commeth  to  UMoab,  his  finne  was  greater 
 thaa  the  finne  of  Ammon^  his  fourth  finne  was  this,  hee 
 burnt  the  bones  of  the  King  #/  Edoms  fonne  into  lime$ 
 hee  tooke  the  kings  fonne  whom  hee  had  taken  captive, 
 and  fliould  have  fpared ,  hee  tooke  the  kings  eldeft 
 
 fonne 
 
Of  \ebnkes. 
 
 V-* 
 
 fonne  who  ihould  have  fucceededto  thecrowne,  hce 
 did  not  oncly  kill  him  and  thenburnchim,  to  give  him 
 thcburiallofaKing,  but  hce  burnt  him  to  lime,  and  as 
 thelewesfay,  tncruflavitparictcs,  he  fparged  the  walls 
 with  his  lime  j  what  could  hce  have  done  more  with  a 
 dogge  ;  here  his  cruelty  exceeded  the  cruelty  of  Am- 
 nion, his  puniihment  is  fet  downe  Chip.  2 .  verfc  2 .  anfwe- 
 rabletohisfinne. 
 
 Seaventhly ,  he  commeth  to  Iuda  -y  his  finne  was  grea- 
 ter than  the  finne  of  CMoaby  their  fourth  finne  was  this, 
 they  dejpifed  the  Law  of  the  Lord,  they  had  not  kept  his 
 commandements,  and  their  lies  caufed  them  to  crrc,  af- 
 ter which  their  fathers  have  walked-,  they  finned  not  onely 
 againft  men,  as  CM  oab  and  i^fmmondid^  but  they  fin. 
 ned  againft  the  mighty  God,  catting  off  his  covenant, 
 and  fuffering  thcmfelves  to  be  deceived  by  idols;  and 
 hereby  the  way,  wee  may  fee  what  a  great  finne  idola- 
 trie  is,  the  greateft  cruelty  committed  againft  man  is 
 not  like  it,  and  the  breach  of  any  naturall  or  civill  cove- 
 nant is  not  like  the  breach  of  the  covenant  with  God: 
 their  puniihment  fet  downe,  Chap.2.  vcrf.$.  I  will  fend 
 afire  upon  Iuda,  and  it  fhall  devour e  the  palaces  of  Icrufa- 
 lem,  that  is,  Nebuchadnezzar  (hall  burne  the  cities  of  /e- 
 rufalem,  and  carry  them  captive  to  Babylon. 
 
 Laftly,  he  commeth  to//r^/5thatis,to  the  ffraelites 
 that  were  in  Chrifts  time  ;  for  this  is  a  prophecie  of  their 
 cruelty,  and  their  finne  was  greateft  of  all;  their  fourth 
 finne  was  this,  They  fold  the  righteous  one  forfilver,  that 
 is,  lefns  Christ  for  thirty  peeces  of  filvcr.  By  this  grada- 
 tion wee  may  fce^thatthis  is  thegreateft  finne,  and  that 
 it  is  meant  of  the  felling  of  Chrift,  this  is  a  greater  finne 
 tocrucifie  the  Lord  of  glory,  than  to  commit  idolatry ; 
 and  for  this  their  fourth  finne,  the  Lord  rooted  them 
 oar,  that  they  were  no  more  a  people. 
 
 After  this  the  Prophet  beginncth  at  the  greater  finnes 
 
 Ζ  ζ  2  2  and 
 
 Whatv^s/adj* 
 (inne. 
 
 fourth 
 
 Lookchow  the  Gn^ej 
 and  puniihment*  /'umpe 
 together. 
 
 What  was  the  fourth 
 finne  oflfracl. 
 
$12, 
 
 /in  Expofition  of the  Morall  Law  Command  g>    Lib  ζ  • 
 
 '  and  defcendeth  to  the  leifer,  for  after  that  they  had  fold 
 the  right  cow  one,  and  crucified  him ;  then  they  opprejfed  \ 
 the  people,  fcll/ng  them  for  old  fbooes,  they  pant  ever  the  \ 
 heads  of  the  poor  c,  and  caff  them  downeintothedusf. 
 
 Here  a  Ρ  reacher  mud  admonilh  his  hearers  to  be- 
 ware of  the  fourth  finne,  for  if  they  adde  that  fourth 
 tranfgrcifion  to  the  former  three:  then  the  Lord  will 
 not  turne  away  his  puniihment  from  them. 
 
 V\  hen  the  plaine  and  open  rebuke  may  doe  more 
 evill  than  good  to  the  C  hurch ;  ic  is  more  fit  to  give  the 
 rebuke  covertly  than plainely  ^  wee  have  anexampleof 
 this  ,  when  the  Apoftle  fpeaketh  of  the  comming  of  the 
 Antichrift,  iThef.q.  he  faith,  that  the  ^intichrififhdtt 
 not  be  revealed  till  he  that  tvithholdeth  be  taken  out  of  the  \ 
 way  ;  he  would  not  fay  exprefly,  untill  the  Roman  Em- 1 
 peror  be  taken  out  of  the  way,  for  then  hee  would  have  I 
 drawne  upon  the  Church  atthat  timethe  wrath  of  the  i 
 Roman  Emperor.   So/^.25.  When  the  Prophet  had  t 
 threatnedall  the  Kings  thit  they  ihould  drinkethe  cup  j 
 of  Gods  wrath;  the  King  of  Egypt-,  the  King  of  CMoab, ! 
 and  the  King  of  Arabia,  and  the  tMedes  5  then  he  com-  j 
 methtothe  King  of  shefiak,  that  hee  (ball  drinke  after  | 
 them  ;  he  faith  not  expreflely  that  the  King  of  Babel  (hall  j 
 drinke  of  this  cup,  for  that  open  and  plaine  rebuke  \ 
 would  have  done  more  harme  to  the  Iewes  at  that  j 
 time  than  good,  for  now  they  were  to  be  led  captive 
 to  Babylon  to  live  there  j  therefore  he  would  not  fay  ex-  j 
 prefTely  that  this  King  ihoild  drinke  the  cup  of  Gods  j 
 wrath,  but  yet  clofely  he  infinuateth  this,  when  heena- : 
 methhim  here  S^/uu^  where  he  alludeth  to  the  drun-  j 
 ken  feaft  which  the  Baby  Ionian  Kings  kept,  called  She-\ 
 jhu\  here  wee  muft  take  heede  that  wee  follow  not  the 
 lewifheu  iofitie,  who  by  their  Ethbhafh,  or  alphabetum 
 tnverfum  finde  Qx&shefkak  in  Babel,  taking  the  laft  let- ( 
 rer  lor  the  firft5  and  the  penult  for  the  fecond  3  and  con-  j 
 ■  trary- 
 
Of  7(eb4lw 
 
 *r3 
 
 trary-wife  the  firft  for  the  laftDand  the  fecond  for  the  pe- 
 nult 5  as  may  be  feene  here. 
 
 3 
 
 ID 
 .3 
 
 Π 
 
 D 
 
 Ρ    "» 
 
 2 
 
 ro     η 
 
 Fiftly,  the  time  of  rcproofe;  evejy  time  is  not  a  fit 
 time  to  reprove.  W  hen  Nabal  was  drunke  ^Abigail 
 fpake  nothing  to  him,  Willyec  catch  the  wilde  affe  but  in 
 her  moncth.lcr.  2.  When  ihcisbigge  wkhfoale,  then 
 it  is  a  fit  time,  to  catch  her  $  fo  wilde  finners  when  they 
 arc  loaden  with  affli&ions,  then  it  is  time  to  catch 
 them  -y  although  they  have  (huffed  up  the  winde  like  the 
 wilde  afle  before,  Prov.  25.  n.  Word*  fitly  ftoken  are 
 like  apples  of  gold  wpi&urcs  of  jilvcr.  Firft,  words  arc 
 like  apples  j  an  apple  if  ye  pull  it  before  it  be  ripe,  then 
 it  is  iowre ;  and  if  k  hang  too  long  then  it  rotteth  5  fo  a 
 word  fpoken  out  of feafon,  is  either  bitter  or  unfavory  -> 
 and  as  gold  put  in  a  cafe  ofcut^worke  of  filver  appearcth 
 the  more  glorious,  fo  are  words  kept  till  due  time  and  fit 
 occafion  5  and  when  a  word  is  fpoken  in  feafon  it  is  vcr- 
 bum  datum  Q  Gnal  aphnau  ~\  fuper  rot  is  fuis,  upon  the 
 wheeles  of  it. 
 
 The  laft  thing  to  be  confidered  here  is  the  end  of  re- 
 proofe,  if  thou  reclaime  thy  brother  then  thou  faveft 
 both  thine  ownefouleand  his  $  if  thou  reclaime  him  not, 
 yet  thou  faveft  thine  owne  foule,  but  if  thou  reprove 
 him  nor,  then  thou  doeft  hazard  thine  owne  foule  and 
 likewife  his  foule  5  in  the  fir  ft  thou  giveft  a  good  account  ; 
 of  good  iheepe,  in  the  fecond  thou  giveft  a  good  ac- 
 count  of  bad  fheepe,  but  in  the  third  thou  giveft  a  bad  < 
 account  of  bad  iheepe. 
 
 Oftentimes  the  fuccefie  is  not  anfwerable  to  his 
 
 Ζ  2  2  2  2  paines 
 
 The  time  of  reproofe. 
 
 vjsk-Sv 
 
 The  end  wherefore  1 1: 
 proofes  are  given. 
 
Conchfon. 
 
 \ 
 
 314         An  Expofition  of  the  Moral!  Law.Command*  9.    Lib .  2, .  [ 
 
 paincs,  for  they  continue  ftill  in  their  finnesafterlxe  hath 
 reproved  them,  Prov.  29•  9•  if*  &Φ  man  will  contend  '- 
 mthafoole^  whether  he  rage  or  he  laugh ^  there  is  no  refill 
 that  is,  whatfoevcr  way  he  dealeth  with  the  fooliih  and; 
 wicked  man,  he  is  nevera  whit  the  better;  if  heefpeakej 
 mildcly  to  him,  then  he  laughes  and  fcorneth  5  if  he  re- ' 
 buke  him  then  he  rageth,  this  is  that  which  Chrift  him- 
 felfc  faith,  Mat.w.  17.  when  he  piped  to  the  Iewes 
 they  would  not  dance,  and  when  they  mourned  to  them 
 they  would  not  lament  $  andthe Iewes  illuftrate  it  by 
 thefe  examples,  I  was  angry  with  i^ihaz,^  and  gave  him 
 into  the  hand  of  the  King  of  Bamafcus,  and  he  facrificed 
 to  their  gods,  iChron.iS*  23..  I  played  againe  with  A- 
 ma&iab)  and  gave  the  King  of  Bdom  into  his  hands ;  but 
 what  better  was  he,  for  when  he  had  taken  the  King  of 
 Edom  and  his  gods,yet  he  fell  to  worihip  them,2  .Chron. 
 25. 14.  So  neither  when  I  piped  to  them  or  when  la- 
 mented, was  I  the  better* 
 
 The  conclufion  of  this  \$rLevit.  ι  g.  17*  In  rebuking 
 thou /halt  rebuke  ;  in  the  originall  it  fignifieth  to  convidi 
 with  arguments,  as  to  reafonwith  him^  job  13.3.  Tocon- 
 i>incehirn,hb  32•.! 2.  To  reprove  him^Efay  ΐι•4*-ορρο« 
 fitc  to  this  is, when  men  hold  their  peace  and  rebuke  not, 
 as  David  faid  neither  good  nor  bad  to  Adonij.ih^  fo  to  flatter 
 them  in  their  finnes,  Frov.  28.23.  Thou  β) alt  notfuffer 
 fipne\_GnaUu']  upon  him,  or  tbou.Jbalt  notbearefnne  for 
 him^Lfvit.r&i.g.Num.iS.ii.oxGnalau,  is  forhisfake,  ' 
 P/J/.49.  For  thy  fake  a  e  wee  killed  all  the  day.  If  thou 
 rebuke  not  thy  neighbour  thou  (halt  beareiislinne,  if 
 thou  rebuke  him^Thufeekefi  tofavz  hkfoule  from  dcatky 
 lap,  5 ,2ot 
 
 GHAPv 
 
How  a  man  fhould  rule  his  tongue /re• 
 
 ?M 
 
 CHAP.  IX. 
 
 HoTfr  a  man  (Inula  rule  his  tongue,  in  /peaking 
 ofhimfelfe  or  his  neighbour. 
 
 Convnandement  I X. 
 
 Ρ fd.  3?.  i.  jfaid  I  mil  tahheede  to  mywayes  that  I 
 finne  not  with  my  tongue. 
 
 FOr  the  obferving  of  this  commandenent  ^  Firft,  we 
 mwft  know  both  how  to  fpeakeof  ourfeives,  and  of 
 others  3  Secondly,  when  to  hold  our  peace,  and  not  go 
 difcover  other  mens  fee  rets. 
 
 Concerning  the  firft,  it  is  a  good  rule  which  the 
 Schoole-men  fct  downe  concerning  the  judging  of 
 our  neighbour,  and  it  is  this  5  Ft  bona  ejus  certa,  meliora ; 
 cert  a  mala,  minora ;  dubia  bona,  cert  ay  dubia  mala,  nulla 
 judicemus^wc  ihould  thinke  thefe  good  things  whic  h  are 
 certaineto  be  better,  thefe  evill  which  arc ccrtaine  to  be 
 lefTe  5  thefe  good  things  which  are  doubtfull,  to  becer- 
 taine;  and  thefe  evill  which  are  doubtfull,  we  ihould 
 thinke  nothing  of  them. 
 
 This  rule  may  be  cleared  after  this  manner  in  thefe 
 foure ;  Firft,  there  is  God  5  Secondly,  the  child  of  God  5 
 Thirdly,  thedevill;andlaftly,  the  wicked:  Andlooke 
 how  thefe  foure  behave  themfelves  concerning  the  of- 
 fences of  the  children  of  God,  and  then  fee  how  the 
 child  of  God  behaveth  himfelfe  about  his  owne  offen- 
 ces, and  this  will  cleare  this  rule. 
 
 Firft,  for  God,  thofegood  things  which  he  feethin 
 his  children,  hee  never  extenuateth  them  butinlargeth 
 them.  Example,  Tub  1.8.  Ηαβ  thou  not  considered  my 
 fervant  lob,  how  that  there  is  not  the  like  of  him  in  all  the 
 earth,  λ  perfect  and  an  upright  man^  one  that  fear  eth  God, 
 and efcheweth evilly  butwhenhecommeth  tofpeake  of 
 heir  finnes  after  they  were  pardoned;  fee  how  fparingly 
 
 Ζ 2 22  3  he 
 
 Cert  a  hona  Melirra  */?t- 
 mat  Ό  cut. 
 
 Call  ' 
 
3 1 6        An  Expofition  of  the  Morall  Law.  Command.  9.    Lib, 
 
 Ccrta  howmfijora.focit 
 
 Ceiia.mfiU  mnor&fait 
 
 Bmt  duhU  in  mclw. 
 
 &ubianal*ttu!l&ad- 
 1&1MU 
 
 Ccna  Una  mfaoyafac'.t 
 
 C9rtanuUamajorafa- 
 itt. 
 
 he  fpeaketh  of  them.  Example,  Davidwasamtn  accor- 
 ding to  Gods  orvne  heart ,  and  turned  not  a  fide  from  any 
 thing  that  he  commanded  him  all  his  dayes0fave  onely  in  the 
 matter  of  Vri)ah the Hittite,  1  King.i^.^.  hce  fpeaketh 
 neither  here  dire&ly  of  his  adultery  nor  of  this  murther. 
 Then  come  to  the  child  of  God,  when  he  fpeaketh  of 
 other  mens  venues  he  enlargeth  them.  Example,  Luc. η. 
 the  elders  of  thelewes  that  cametoChrift;  fee  how 
 they  lay  out  the  vertues  of  the  Centurion^Hc  is  worthy  for 
 whom  tboufhouldfi  do  thisjor  he  loveth  our  nation  and  hath 
 built  us  a  Synagogue  $  but  when  the  child  of  God  looketh  j 
 upon  other  mens  finnes,  hec  either  paiTeth  them  by  or 
 fpeaketh  but  fparingly  of  them,  2  iS^.  1.23.  DavidpzC 
 (ed  by  the  faults  that  were  in  Saul^  and  praifed  his  ver- 
 tues, but  this  is  efpecially  to  be  obferved  when  they 
 are  dead. 
 
 Thirdly,if  the  good  that  is  in  his  neighbour  be  doubt- 
 full  then  he  interpreteth  it  to  thebeft  fenfe ;  when  Chrift 
 faid  to  fudds,  that  which  thou  doefl  doe  quickly  $  the  Difci- 
 ples  expounded  this  to  thebeft  fenfe,  thinking  thathee 
 had  bidden  him  buy  fomething  for  the  feaft. 
 
 Laftly,  thofe  evils  which  feeme  doubtfull,  he  tur- 
 neth  them  to  nothing,  Prov.25.23.  As  the  North  winde 
 driveth  away  the  clouds,  fo  doth  an  angry  countenance  a 
 backbiting  tongue. 
 
 Now  let  us  fee  howthedevillbehavethhimfelfc  in 
 thefe  things,  when  hee  fpeaketh  of  the  good  which  is  in 
 thechildren  of  God,he  doth  extenuate  it;  Doth  lobferve  ] 
 thee  for  nothing.hafi  thou  not  made  an  hedge  about  him^and  ; 
 about  his  heufe,  and  about  all  that  he  hath  on  every  fide^  lob  j 
 2.9  asifheihouldfay,  fob  is  but  a  mercenary,  and  fer-  j 
 veth  thee  for  himfelfe,  and  for  thofe  things  which  thou! 
 giveft  him.  1 
 
 But  wheu  he  fpeaketh  of  their  iinnes,  fee  how  this  : 
 accufer  doth  exaggerate  their  faults^we  fee  the  example ! 
 
 of 
 
How  Λ.ηιη  (hould  rule  bis  tongue  j&c. 
 
 1*7 
 
 ofthis in 7<^04 the  high-prieft,  Zacb.yi.  heeobjc&ed 
 to  the  Lord,  how  Iojh ua  flood  before  him  in  foiled  and 
 UDrne  garments,  as  if  he  ihould  fay,  Is  this  a  good  high- 
 prieft  tofervethee  i  but  the  Lord  faidunto  him,  incrcpat 
 te  lehova,  heeisbut  titio^  or  a  firebrand  newly  drawnc 
 outof  the  fire,  and  therefore  noraarvell  thatheeisnot 
 better  dreifed. 
 
 Thirdly,  he  maketh  things  which  are  certaine  to  be 
 doubtfully  the  Lord  faid.  That  day  that  thou  eat  eft  of  the 
 forbidden  tree^  thou  [halt  certeinely  die :  but  the  devill 
 turneth  this  in  a  doubtfull  fpeech,  aon  moriendo  p$  orieri, 
 it  may  be  ye  die,  and  it  may  be  ye  die  not. 
 
 Laftly,  he  maketh  things  that  are  true  to  be  falfe,when 
 the  Lord  commanded  the  young  Prophet  that  he  ihould 
 not  eate  bread  at  Uef^yetthe.devill  falfified  thiscom- 
 miifion  in  the  mouth  of  the  old  Ρ  rophet,  and  faid,  that 
 he  had  a  warrant  that  he  might  eat  bread  at  Bethel. 
 
 Fourthly,  let  us  fee  how  the  wicked  behave  them- 
 felves  herejthey  are  full  of  their  owne  praifes,  the  Pha- 
 rifeefaid,  I  faft  twice  in  the  weeke,  and  I  give  my  tithes  : 
 but  when  he  fpeaketh  of  his  owne  finnc  s,  he  extenuateth 
 them  and  maketh  them  nothing ,  /  am  not  an  extortioner^ 
 drc.Luc.iS.Iuda*Ma,IsitI  mafierfloh.  13  .and  thewhore 
 wiped  her  mouth  andfaid^fliedid  it  not^  Prov.  3  o. 
 
 Againefee  how  they  behavethemfelves  towards  the 
 children  of  God  5  when  the  Pharifeefaw  the  Publican  ; 
 (landing  a  farre  off,  carting  downe  his  eyes,  knocking  on 
 hisbreafl^yethow  uncharitably  doth  he  judge  of  him  ? 
 
 Laftly,  come  to  the  child  of  God;  and  fee  how  hee 
 judgeth  of  himftlfe  ι  when  the  child  of  God  fpeaketh  of 
 his  owne  goodneifc,  he  extenuateth  it,  1  cor.i$.  I  am 
 the  leaftofall  the  Ayoftles^  and  xs  one  borne  out  of  time.  So 
 Prov.  30.2.  Surely  1  am  more  brut  ι  ft)  than  any  m*n^  and 
 the  knowledge  of  man  is  not  in  me ;  Paul  faith  of  himfelfe 
 I  was  a  blaffhemer^andferfecutcdtheGhurchyZna  fo  Gideon 
 Ζ  ζ  ζ  ζ  4  &ia 
 
 Cert  a  dabiafrcit, 
 
 yerafuitfalfa 
 
 i  71  pus. 
 
 MalAfun  miner  λ  fcuit. 
 
 Cgrta  bona  dubiafacit.^ 
 
 Bon  a  fuel  minora  facit. 
 
3  l  8         An  Expofition  of  the  Morall  Law.CommancL  9.    Lib. 
 
 $iu»r. 
 
 Concinfiottl 
 
 j  faid,  Oiiyfamilie is  [attenuate  or  2  poor e  iniManaffeth, 
 and  I  am  the  leafi  of  my  fathers  houfi,  ludg.  6. 1 J . 
 
 Thefecond  thing  is  to  put  a  bridle  to  the  tongue  and 
 not  to  difclofe  the  fecrets  of  others ;  to  moderate  our 
 fp^eches,  and  to  fpeake  little,  TccUf.^%  1.  pfal.  141.  3. 
 Keepe  the  do  ore  of  my  lip  feu  £ui  divaricat  labia  fua,Prov. 
 16.  30.  A  metaphor  from  a  whore,  a  man  ihould  not 
 have  a  whoriih  mouth,  the  tongue  ihould  be  reftrained 
 with  a  bit  or  bridle  5  a  man  fhould  not  be  a  man  of 
 lippes^thatis,  ofmuchtalke,  virUbiorumJob  11.2.  or 
 ^^^^©-^afooliih  fpeaker^butmoftof  all  hemuftput 
 a  bridle  to  his  tongue,  and  keepe  it  from  d^upyy^MXhzt 
 his  tongue  walke  not  through  the  earth ,  as  David  faith, 
 Pfal.70.9.  the  mouthes  of  fuch  muft  be  flopped,  Ιπ^ΐΛΑζ™, 
 Tit,  1 . 1 1 .  and  put  tofilence^  1  Pet.  2.15. 
 
 Secondly,,  the  tongue  is  to  be  bridled  that  it  difclofe 
 not  other  mens  fecrets  which  fhou!d  not  be  revealed, 
 Prov.  1 1 . 3  .The  Ie  wes  ufed  to  write  upon  the  back  of  the 
 IctterSyffunshethflitfiWhich  fignified  niddtti^hherem^nd 
 fiammatha>  which  were  the  three  forts  of  excommuni- 
 cation amongilthem  5  and  thereby  they  fignifiethat  hee 
 who  opened  letters  or  revealed  fecrets  concifedited  to 
 him,  deferveth  thefe  three  forts  of  excommunication. 
 When  Alexander  the  great  was  reading  a  Itttcr^Epheflion 
 lookt  upon  the  letter,  but  Alexander  tooke  his  fignet  and 
 fet  upon  his  lips,  teaching  him  that  he  {hould  keepe  it 
 as  fee  ret  as  if  it  were  a  fealed  letter.  If  the  fault  be  cri- 
 minall  which  thouknoweft  of  another,  thou  art  bound 
 to  reyeale  it  5  ifit  be  judicially  enquired,  thou  art  bound 
 to  rcvealeit  5  if  the  faoibe  intended  and  not  a&ed  con- 
 cerning  the  State,  thou  art  bound  to  difclofe  it. 
 
 The  conclufibnof  this  is :  The  tongue  is  an  unruly  eviSy 
 Jam.  3. 8.  and  therefore  had  need  to  be  well  lookt  unto; 
 Tor  death.andhfe  are  in  tfo power  of  the  tongue,  T'rov. 
 
 l8. ?I. 
 
 CHAP 
 
3Z9 
 
 Commandement.  X. 
 
 CHAP.  I. 
 
 Againfl  Concupifcence. 
 
 Exod.  20.  17.  ThoH  [halt  not  covet  thy  neighbours 
 houfe,  &c. 
 
 He  iinne  which  Adam  committed  in  ea- 
 ting of  the  forbid  den  fruit  is  called  ori. 
 ginale  originans,  and  the  puniihment  of 
 this  finne  is  called  originate  originatum, 
 which  is  that  corrupt  habitwhich  ftai- 
 neth  and  defileth  all  the  anions  of  men; 
 and  in  thefiTft  finne,  natura  corrupt  perfonam  5  and  in 
 the    fecond,   perfona  corrumpit    naturam^    that  is,  A- 
 dams  aftual  tranfgrcflion  corrupted  his  pe  rfon,and  he  ea- 
 ting of  the  forbidden  fruit,  all  mankind  fell  in  him. 
 
 There  are  three  forts  of  habits^  naturally  infufed^  and 
 acquired  habits,  naturall  habit  esy  as  originall  finne  ,  fofu- 
 fedbabits  as  faith  hope  and  charity  3  acquired habitts,  by 
 frequent  actions  either  good  or  bad. 
 
 The  firft  finne  which  commeth  from  this  originall 
 finne,  is  defider  urn, in  format  um  vagum  &  non  deter  mina- 
 turn,  a  wandering  and  a  light  thought  before  it  come  to 
 confent  s  there  is  vitiofitat»  vitiofus  motw^  and  vitiofi 
 
 affeffio? 
 
 Originate 
 
 Ccriginaiff. 
 £oi'tginatim. 
 
 {'  'natnralli 
 ivfu/ii 
 
3  3  ο  jin  Expofition  of  the  Morall  La^.Commini9 1  ο.  Lib/  s- 
 
 pyimb-piimi 
 
 fecundo-primi 
 
 ftcundi* 
 
 I  A  threefold  appetite  in 
 
 man, 
 
 The  wfong  ob/e&  con- 
 demned this  inc6mand. 
 
 ajfetfio.yitiofitat  is  the  corrupt  habit  which  is  originall 
 finne,  it  is  in  the  will  but  not  properly  from  the  will. 
 Then  there  is  vitiofa  motus^  the  firft  motions  which 
 proceede  from  this  corrupt  habite,  and  they  are  partly 
 with  the  will,and  partly  againft  the  will  §  and  thirdly, 
 there  is  vitiefa  affeff/o,  the  concupifence  and  luft  which 
 is  with  full  confent3and  that  is  altogether  from  the  will. 
 
 The  Church  of  Rome  maketh  three  forts  of  defires 
 in  foule,  firft,  Primo-prtwi  motus,  then  Secundo-primi^ 
 and  thirdly,  Secundi  mot  us. 
 
 They  fay  that  thofe  Primo-primi  motus  are  neither 
 mortallnor  veniall,  becaufetheyarife  before  the  con- 
 fiderationofreafon,  and  the  will  cannot  repreife  them 
 ►becaufethey  proceed  from  our  naturalldifpofition.  The 
 naturall  appetite  in  man  is  threefold,  F/V/?,  ΐφζκ%  which 
 Jdraweth  foode  to  it,  and  this  is  common  to  the  plants 
 beafts,  and  man.  Secondly,   Ew.w*>  in  the  fenfitive 
 faculty  common  to  man  and  beaft  -D  thirdly,  ο^λι? iw, 
 which  is/ oyned  withreafon,  thefe  three  forts  of  appe- 
 tites confidered  Phyfically  are  not  forbidden  in  this 
 Commandement,  but  coniider  them  morrally  as  they 
 have  a  relation  to  the  Law  of  God,  they  may  be  finne 
 either  in  the  manncr,obje<ft,orend :  in  the  manner, when 
 a  man  thirfteth  for  things  naturall  exceifively,  Ε  fay  5. 
 ι  τ.  Woe  be  to  them  that  arejtrong  to  carry  drinke.   So 
 when  it  is  fetupon  a  wrong  objeS,  it  is  not  faid,  thou 
 fhalt  not  covet  a  wife,  but  thou  ihalt  not  covet  thy 
 neighbours  wife.  Thirdly,  when  we  covet  a  thing  to  a 
 wrong  end,  lam.  4.3.  Ye  atketbat  ye  may  confameitup- 
 onyour  lufis.  In  this  Commandement  the  wrong  object 
 is  properly  condemned,  but  if  wee  exceed  in  the  mea- 
 fure;  then  it  is  a  breach  of  fome  other  Commandement, 
 Soif  it  be  defired  for  a  wrong  end,  and  theconcupi- 
 fcence  come  with  full  confent,  then  it  is  not  within  the 
 lifts  of  this  Commandement• 
 
 Now 
 
Againft  Concupifcence. 
 
 11* 
 
 Now  that  wee  may  take  up,  that  thefe  primoprimi^ 
 mot^s  are  finne,  marke  the  degrees  which  lames  fet- 
 tcth  downe,  Cap.  1.14•  Firftthereis  ab(traffi$n,  the  k- 
 cond  is  efcation,  the  third  is  conception,  the  fourth  is  con- 
 fent  oraotion,  orthcfullconfent  of  the  mind;  and  laft 
 is  the  perfection  of  it.  when  it  bringcth  forth  death. 
 
 The  firft  degree  is  abflratfton  when  theminde  recei- 
 veth  a  thought  caft  into  it  about  the  committing  of  evill ; 
 by  thefe  meanes  it  fuffereth  it  felfe  to  be  drawnc  away  : 
 the  fecond  is  inefcation,  when  the  minde  rcceiveth  a 
 worfe  thought  for  the  committing  of  finne,  as  when 
 the  fiihes  delight  themfelves  to  play  with  the  baite5  lob 
 compareth  this  to  a  little  ροφη  which  a  man  keepeth  under 
 his  tongue,  Cap. 20. 17.  hee keepeth  it  for  a  little  while, 
 and  then  fpitteth  itoutagaine;  the  third  is  conception, 
 when  there  is  a  will  to  commit  the  evill,  the full  confent 
 is  oftentimes  put  for  the  adiion,  as  Exod.  12.48,  and 
 when  ajiranger fballfo)ourne  with  thee,  and  will  kcepe  the 
 pajfeover;  that  is,  hath  a  defire  to  kecpe  the  paiiover. 
 S0Gcn.3j.2T  .and  Ruben  heard  it, and  he  delivered  him  out 
 of  their  hands,  that  is,  he  would  have  delivered  him  -,  the 
 fourth  degree  is  the  a<2ion  it  felfe ;  and  the  laft  is  the 
 pcrfeclion,  and  this  is  the  habite  of  finne. 
 
 This  abstraction  which  is  the  fir  ft  degree,  iscondem- 
 ned  in  this  Commandement,  and  fo  tnefcation  which 
 is  the  fecond  degree,  but  the  third  degree  when  there 
 is  a  will  and  a  purpofe  to  commit  this  finue,  and  the 
 aftionit  felfe  and  the  habite,  all  thefe  are  without  the 
 liftes  ofthis  Commandement. 
 
 Thefe  degrees  and  proceedings  in  finne  may  be  clea- 
 red by  this  example.  David  beholding  Bathfhabe,  hee 
 hadbutaconfufedlovctohcr,  this  was  abflratfion:  fe- 
 condly,  there  commeth  fuggefiio  prava  or  inefcatio,  what 
 if  I  could  get  fuch  a  woman.  Thirdly,  itcommeth  to 
 conception  it  were  good  to  have  this  woman.  Fourthly, 
 
 to 
 
 The  will  pat  for  the 
 a&ioa. 
 
 Wfut  «Jegrf  e  of  finne  is 
 condemned  in  this  com* 
 nund» 
 
\ 
 
 332,  xAn  Expofition  of  the  MoraU  Loft.  Commmi^  r  0 .  Lib.  2 
 
 I  to  the  a&ion,but  it  never  proceeded  to  the  habit;  all  thefe 
 I  degrees  were  finne  in  David  before  k  came  to  the  full 
 confent.The  Church  of  Rome  granteth  that  the  full  con- 
 fent  is  mortall  finne.  Secondly,  that  the  delight  is  a  ve- 
 niall  finne,  becaufe  it  is  but  (emiplena  ddtbr  αύο>  but  they 
 deny  motnm  (uggefiionis  to  be  a  finne. 
 
 If  concupifcence  it  felfe  were  not  a  finne,  it  would  ne- 
 ver tempt  a  man  to  finne,  for  nothing  bringeth  out  finne 
 formally,  but  finne:  lames  in  the  place  cited  diftingui• 
 (betb  diverfe  forts  of  finne,  there  are  fome  finnes  con- 
 fummated  and  finiihed,and  thefe  bring  forth  death,  but 
 it  followeth  not  that  other  finnes  bring  not  forth  death, 
 hee  that  calleth  his  brother  foole  is  worthy  of  Gehenna,  but 
 it  will  not  follow,  that  hee  that  calleth  his  brother  Raca, 
 is  not  worthy  of  Gehenna  fimply,  but  onely  that  hee  is 
 not  worthy  of  Gehenna  in  that  fame  degree.  So  con- 
 cupifcence  confummated  bringeth  forth  dearh,therfore 
 concupifcence  not  confummated  bringeth  not  «forth 
 death,  this  will  not  follow,  but  onely  ι  his,  it  bringeth 
 not  forth  that  fame  fort  of  death  which  concupifcence 
 confummated  bringeth  forth. 
 
 They  fay  that  concupifcence  is  finne  onely,  becaufe 
 it  draweth  men  to  finne. 
 
 This  word  finne  is  diverfly  taken  in  the  Scriptures. 
 Firft,  for  the  tranfgreflion  of  theLawitfelfe.  Second- 
 ly, fo?  the  guilt  of  finne,  Gtn.q.7.  Sinne lyeth before 
 thedoore,  that  is,  the  guilt  or  puniihment  $-;fometimes 
 fortheoccafion  of  finne,  zsDtuf. 19^20.1  burnt  your 
 finne  in  the  fire,  thatis,  the  golden  calfe  which  was  the 
 occafionof  your  finne.  So  Rom.y.j.  The  Law  is  finne, 
 that  is,  itftirrethup  men  to  finne  through  their  corrup- 
 tion. Fourthly,  it  is  taken  for  the  Sacrifice  for  finne, 
 as  #0^2.4.  they  eite  the  finnes  of  the  people,  that  is,  the 
 facrifice  for  finne,  but  here  concupifcence  is  taken  pro- 
 perly for  finne. 
 
 Some- 
 
 Qb]e£i* 
 
 The  divers  exceptions 
 of  finne. 
 
dga'mfl  concupifcenc 
 
 Sometimes concupifence  is  put  for  our  corrupt  dcfircs, 
 concupifcencc  bringcth  forth  death,  that  is,  thccoru 
 cupifcence  of  onr  appetite  bringeth  forth  a&uallfinncs, 
 and  fomctiines  concupi fence  is  put  for  the  effect  of  finne 
 I  brought  forth  in  the  ad  by  our  corrupt  defires,  per  me- 
 \tonjmiam  effecti ±  as  Rom.j.y,  Siznc  wrought  in  me  all\ 
 manner  ef  concupiscence^  here  it  is  put  for  the  effeft  of  fin  ' 
 |  brought  forth  by  our  corrupt  defires,  but  howfoever ; 
 j  it  be  taken,  it  is  dill  finne. 
 
 The  Church  of  Rome  holdcth  that  thefefirftcogita- 
 tions  in  the  heart  of  man  are  not  finne^and  they  read  thefe  I 
 words,  Gen.  8. 2  »•  1  wiU  not  cur fe  the  ground  any  more  for  1 
 mans  fake,  iecAufc  the  heart  of  man  is  prone  to  evill  even 
 from  his  Touthhead.  Tbygius  the  Papift  reafoneth  out 
 of  this  place,  pcrverflytraniliting  it  this  wayes,  that  for 
 which  God  fpareth  a  man  is  not  finne,  but  God  fpareth 
 a  man  for  the  thoughts  of  his  heart,  therefore  they  are 
 not  finne  in  them felves,  for  that  which  is  finne  initfelfe, 
 pro  jketh  the  Lord  more  to  anger  ftill. 
 
 Bnt  this  reafon  arifeth  out  of  afalfe  tranilation,  for 
 the  word  Ci.  ihould  be  tranflated  quamvis^  although  the 
 cogitations  of  his  heart  beevill.  So  it  is  taken,  Gcn.+j.i  5 . 
 !j  Whyfbduldwedyeinthjprcfence,  although  the  money  fat- 
 leth.  As  though  the  Lord  ihould  fay,  although  the  cogi- 
 I  rations  of  his  heart  be  evill,  and  I  might  be  juftly  angry 
 1  with  him,  both  for  his  originall  and  aftuall  fins,  and  de- 
 ftroyhim,  asldidinthedcluge,yetinmymercy,  I  will 
 not  doe  this  to  him-  Againe,  they  tranflate  Rangh  badly 
 hexe,pronain  m*ium^  whereas  it  ihould  be  tranflated,  al- 
 together evill,and  fo  they  tranflate  Mtn  nagnora  badly,  ^ 
 adelcfccntia^  for  the  child  is  called  Nagnar^  as  foone  as  he 
 ftirreth  in  his  mothers  belly.  Andhftlythey  fay,  omne 
 fgmentum  cogitationis  cjt  intentum  tantum  ad  malum^  and 
 fo  they  paife  by  all  the  degrees,  how  the  Lord  exagge- 
 rated this  fin  that  is  in  the  heart  of  man.  For  it  is  more 
 
 to 
 
 333  _ 
 
 Ojrcnpifccncc  how 
 fjrnc  tiajcitakcii. 
 
 7  he  Church  of  Rom 5 
 holdcth  concurrence 
 not  to  be  linnt , 
 
 *S  qutwvii, 
 
 y"! 
 
 ireji  ρ 
 
 ■yi 
 
334  Λη  Expofitionoftbe  MoraH La^.Commindjo.  Lib. 
 
 Cor m  11  μ  a  Lipid 
 
 m 
 
 PI 
 
 ObjeSl•, 
 
 jirffver. 
 
 jWhatpirtofiianeis 
 'taken  away  ia  a  regenes 
 rate  man. 
 
 tobeevillthan  to  enclineto  evill,  zndfgmentum  cogi- 
 tationis  cordis ,  is  more,  than  cogititiones  cordis^  jotzer 
 lebh  fignifieth  completes  cogtt at tones  cordis^  incomplete: 
 the  vulgar  Latinetaketh  it  onely  for  the  adiuall  imagi- 
 nation of  the  heart,  as  if  there  were  fome  good  in  the 
 heart  it  felfe  \  and  they  make  two  (hops,  as  it  were,in  the 
 heart  of  an  unregenerate  man,  one  of  concupifcence,  and 
 another  of  vertue^  it  is  in  mans  choyfe,  faith  he,  either 
 toworkein  the  one,  or  in  the  other,  and  to  chufe  the 
 good  if  he  pleafe,  being  afTifted  by  God  5  as  though 
 there  were  fome  power  in  him  toconcurre  with  God  5 
 but  this  word  rak  taketh  away  all  this. 
 
 They  reafonjhis  wayes,  where  there  is  no  condem  j 
 nation  or  matter  of  condemnation,  there  is  no  finne,  but 
 in  thofc  who  are  juftified,  there  is  no  matter  of  con- 
 demnation, therefore  there  is  no  finne  in  them . 
 
 Thefe  who  are  juftified,  there  is  nothing  in  them 
 
 worthy  of  condemnation,  by  grace  $  but  the  finne  it  felfe 
 
 is  worthy  of  condemnation:  and  as  in  an  unregenerate 
 
 man,thefa<amaypaiTe  and  the  guilt  remaine,  iofb.  ic. 
 
 We  are  under  thefinnes  ofBaal-peor  unto  this  day,  here  the 
 
 fadt  was  paft,  and  the  guilt  remained  5  So  the  guilt  is  ta• 
 
 kenawayfrom  a  regenerate  perfon,  andyettheconcu- 
 
 pifcence  remaineth.  There  is  matcriale  and  fermale  in 
 
 peccato^  the  formall  part,  which  is  the  obligation  to  the 
 
 punifhment,  is  taken  away,  although  themateriall  part 
 
 may  remaine,  Ier.  50.20.  in  thofe  dayes.  and  at  that  time^ 
 
 faith  the  Lord^  the  iniquity  of  Ifrael  jhatl  be  fought  for, and 
 
 there  (l)allbenone^  and  the  finne  s  of  luda^  a;- d  they  frail  not 
 
 be  found :  for  I  mil  pardon  them  whom  I  refcrve.   And 
 
 Rom.8.1.  There  is  therefore  novo  no  condemnation  to  them 
 
 j  which  are inc.hr Η  Icftu^wko  walke  not  after  'thefiefh,  but 
 
 after  the  fpirit.  A  land-mar!  c  removed  out  of  the  land, 
 
 the  materiall  part  remaineth  ftill,  to  wit,  the  ftone,  but 
 
 not  the  formall  part  which  is  a  relation  to  befuch  a 
 
 1  marke , 
 
/igainfl  concupifcence. 
 
 535 
 
 markcj  when  a  Magiftratc  givcth  over  his  place,  for- 
 malerefpcclivum  deejt  hie,  that  is,  men  refpedt  him  not 
 ashee  isaMagiftratenomore,  but  yet  hcisamanftill; 
 fothc^ix,  or  cone up: fence  which  remaineth  in  the 
 children  of  God  after  Baptifme,  isfinnein  itfelfe,  but 
 this  relation,  the  guilt  which  is  the  obligation  to  the 
 puniihment  is  taken  away,  manetvitium,  fed  tolljurju-  I 
 diciumyceffat  KX[u.*fcdrcjlat  άίομί*. 
 
 Againe  there  is  an  afiuall guilt,  and  a  potential/ guilt  in  \ 
 finne ;  the  aduall  guilt  is  taken  away  from  the  finnes  j 
 of  thofe  who  are  juftified;  but  the  potentiall  guilt  is{ 
 ftill  in  them;  there  were  ferpents  in  the  Wilderncflc  j 
 which  flung  the  Ifraelites,  Num.  21.  and  there  was  a 
 viper  on  Pauls  hand  which  hurt  him  not, of  &.\  £.5  .The 
 finnes  of  the  wicked  are  like  the  Serpents  in  the  Wil- 
 derneiTe  which  flung  the  Ifraelites  to  death,  but  the 
 finnes  of  the  children  of  God  are  like  to  the  viper  upon 
 Pauls  hand,  although  it  had  a  fling  in  it,  yet  it  was  re- 
 ftrained  by  the  power  of  God  that  it  could  not  hurt 
 him;  fo  the  guilt  of  the  finnes  in  the  children  of  God 
 have  no  power  to  fling  them,  but  in  heaven  there  fhall  be 
 neither  politicall  nor  aft  nail  guilt  to  hurt  them,  as  there 
 is  no  fling  in  the  brafen  Serpent  at  all. 
 
 Secondly,  they  fay  that fee undo primi  motm  are  veni- 
 all,  becaufe  men  refift  them,  and  fight  againft  them, 
 they  are  more  worthy  of  praife  than  of  puniihment  $  and 
 they  adde  that  finne  is  faid  to  be  vemall  three  manner 
 of  wayes,  firft,  veniale  ex  cauft,fccundo  ex  forma  \  tertio, 
 veniale  ex  eventu. 
 
 Veniale  ex  caufa,  as  when  a  man  doth  a  thing  of  igno- 
 rance, here  they  fay  his  ignorance  maketh  his  finne  ve- 
 niall,  but  this  is  falfe,  for  there  was  a  facrifice  under  the 
 Law  for  finnes  of  ignorance,  to  teach  us  that  ignorance 
 muft  be  purged  by  the  bloud  of  Chrift  as  well  as  other 
 finnes. 
 
 Secondly, 
 
 Rcatsu. 
 
 AftualU, 
 
 jotent'tai». 
 
 ThaMneftcondfirft 
 motions  arc  mortal, 
 
 Ccaufn 
 female  ex-2  forma 
 
 No  finne  venial!  in  re- 
 CptfZot  tne  caofe. 
 
 •  i 
 
$}5  Λη  Expofition  of  the  MoraH  LaH>.  Command  φ  ι  ο.  Lib, 
 
 Sinneisoqcly  veniall 
 [from  the  event. 
 
 ObjeEl•. 
 
 Ληβν. 
 
 ofyfo 
 
 Anfw. 
 \Pani  reprefenteth  a 
 ι  double  pcrfon. 
 
 Secondly,  they  make  thefe  motions  which  are  with 
 ftrife,  to  be  veniale  ex  forma,  but  every  finne  is  the  tranf- 
 greifionof  the  Law,  whether  they  be  great  finnes  or  lef- 
 ier,  that  finne  which  made  Paul  to  cry  out,  Ο  wretched 
 man  that  I  am,  who  fo  all  deliver  me  from  this  body  of  death, 
 was  this  a  veniall  finne  of  it  felfc.  Wee  acknowledge 
 then5finnes  onely  to  be  veniall,  ab  eventu,thit  is,through 
 the  merits  of  Chriftjwhich  purgeth  all  fort  of  finne,from 
 Adams  original!  fin,  to  the  habite  of  finne,  and  to  the  idle 
 and  flying  motion,  to  the  finne  with  reluftation,  to  the 
 full confent  and  aft. 
 
 They  fay,  as  the  Phyfition  is  not  angry  with  him  who 
 isthirftic,  bnt  with  him  whodrinketh  contrary  to  his 
 commandement,  fq.God  is  not  angry  for  concupifcence, 
 but  if  the  man  contrary  to  his  commandement,  give  the 
 will  and  confent  to  the  finne,  then  he  breaketh  the  com- 
 mandement, and  God  is  angry  with  him. 
 
 The  comparifon  is  altogether  faulty  here,  for  God 
 findeth  fault  with  thofefirft  motions  which  arife  in  the 
 heart  with  a  certaine  delight  5  and  although  theyarife  in 
 the  heart  before  the  confent  of  the  will,  yet  they  are 
 not  altogether  againfi  the  will,  for  otherwife  the  heart 
 would  not  take  delight  inthcm.ThePhyfitian  is  not 
 angry  with  his  ficke  patient  becaufe  he  is  thirfty,becaufe 
 the  fick  man  hath  no  delight  in  his  thirft,as  the  man  doth 
 in  his  very  firft  thoughts. 
 
 But  they  fay,  attionesfunt  fuppoftorum,  finne  is  com- 
 mitted by  the  pcrfon  in  whom  it  is,  Rom.-,  Not  I,  but 
 the  finne  that  dwelleth  in  me. 
 
 Paul  reprefenteth  a  double  pcrfon,  firft,  the  unrege- 
 nerate,  when  he  faith,  /  allow  not  that  which  I  doe;  than 
 of  the  regenerate,  ifervethe  Law  of  God  in  my  minde,  the» 
 adions  of  the  regenerate  part,  are  not  the  a&ions  of 
 theunregenerate  part,  yet  they  arc  both  anions  of  the 
 whole    pcrfon.  Example,  if  a  Gardiner    lhould  inj 
 
 graft] 
 
Jgainfl  Coucupifcence* 
 
 ill 
 
 graft  in  the  ftockeof  a  tree,  fome  grafts  of  the  Apple, 
 tree,  and  fome  of  the  Crab  tree,  none  can  fay  that  the  j 
 graft  of  the  Apple  tree  beareth  Crabs,  or  that  the 
 graft  of  the  Crab  tree  beareth  Apples :  fo  we  cannot  fay, 
 the  regenerate  part  bringeth  forth  finne,  or  the  unrege- 
 nerate  part  bringeth  forth  good,  and  yet  wee  foyTaul 
 bringeth  forth  both. 
 
 It  is  a  queftion  which  muchexercifeth  our  Divines, 
 what  it  is  which  is  condemned  in  this  !aft  Commande- 
 ment,  whether  itbcthefirft  motions  of  the  heart,  be- 
 fore  they  come  to  confent,  and  in  the  reftofthe  Com- 
 mandements,  whether  it  be  the  full  confent. 
 
 Others  hold  that  they  are  diftinguiihed  thus :  the 
 habituall  finnes  are  condemned-ίη  the  former  Com- 
 mandments, and  the  concupifcnce  condemned  in  this 
 Commandement,  are  not  onely  the  firft  motions  of  the 
 heart  before  they  come  to  full  confent  j  but  alfo  when 
 concupifcencc  burfteth  forth  into  zCt,  although  they  bee 
 notconfummatc  finnes  and  habituall.  Now  that  thofe 
 finnes  are   condemned  in  this  laft  Commandemcnt 
 which  are  not  habituall,  but  ailuall  onely ;  they  goe  a- 
 bout  to  prove  it  out  of  tMarke  io.  \p.  thou  know  eft  the 
 Commanacmerts ,  doe  not  commit  adultery^  doe  not  kill^ 
 doe  not  β» care,  doe  not  beare  falfe  rvitnejfe,  defraud  not , 
 honour  th>,  father  and  mother.   In  this  enumeration  ofthe  j 
 Commandements,  they  fay,  that,  toftcalc,  and  to  defrattd  j 
 here,  aretwo  diverfe  Commandements ,  to  fault,  be-  ! 
 longs  to  the  eight  Commandcment,  and  to  drfraud  to  ' 
 the  tenth  5  and  this  defraud  xh^y  make  to  bee  the  aft 
 manifefted,  but  not  the  habituall  a&,  which  is  condem- 
 ned in  the  former  Commandement,  but  of  this  we  have ; 
 ncede  to  enquire  more. 
 
 How  ihall  wee  know  when  concupifcence  is  condem-  j 
 ned  in  the  laft  Commandement ,  and  when  it  is  forbid-  j 
 den  in  other  Commandements. 
 
 (Aaaa)  When 
 
 Whether  eonciipifcenct 
 
 before  k  come  to  con- 
 fent, or  after  it  come  ro 
 aft,  I  e  condemned  in 
 
 tli  11  comma  nde  mem. 
 
 Q*rfl. 
 
2  2  q  An.  Εχροβύοη  of  the  Moral  Law.  Comma*  ι  ο  •     Lib.  u 
 
 Howwermy  know 
 what  concupifcence  is 
 within  the  laft  com- 
 mand, and  what  is  con- 
 demned iaother  com- 
 mands. 
 
 ' 
 
 CEtfoca. 
 
 A  difference  betwixt 
 t'ic  wi'.l  of  Medea  and 
 Pauls  will.. 
 
 When  we  refift  the  temptation,and  fight  againft  it,then 
 it  is  wiphin  the  lifts  of  the  laft  Comandement,the  I  emp- 
 taxionbmetimcsaggrcditnr,fedMn  ingreditur^  itpurfu- 
 eth  and  interprifeth,  but  itgetteth  no  entrie,  as  when 
 thedevill  tempted  Chrift,  here  the  temptation  becaufe 
 ittooke  no  hold  upon  Chrift,  it  was  not  a  breach  of 
 iany  of  the.Commandements,  and  here  it  was  in  him 
 \  truc^ fcire  malum  non  efi  malum  ^  to  know  evill  ,was  no  e- 
 jvill. Secondly,  ingreditur fednonfrogreditur,  itgetteth 
 I  entrie,but  it  gettethno  progrefle  ,  when  the  devilliayeth 
 j  the  tentation  before  the  regenerate,  although  he  often- 
 J  times  refift  the  temptation ,  yetittakethfome  hold  upon 
 him,  but  grace  fuppreifeth  it  againe,  &this  is  within  the 
 laft  Comandement,&khathfome  inclination  to  confent 
 Every  fort  of  ftrife  about  finne  is  not  within  this  Com* 
 mandement,there  is  Lucia  EthicA}  and  Lutfa  Theologica.^ 
 this  Lu&d  Bthiea^  fuch  as  was  in  CM edea.is  not  forbidden 
 in  this  laft  commandement:  for  the  conflid  was  betwixt 
 hermindeandher  affedion,  and  not  betwixt  iinne  and 
 grace  in  the  fame  affe&ion.  Shee  may  bee  compared  to 
 that  caie  which  the  Prophet5^/7.8.fpeakcth  of, which 
 was  raw  on  the  one  fide,  and  back't  on  the  other  fide, 
 hut  the  child  of  God  is  like  to  the  Cake  fomewhat  bakY 
 on  both  fios,and  fomewhat  raw  on  both  fids,  the  will  of 
 Medea  is  only  Satans,  although  there  was  fome  light  in 
 her  underftanding,but  the  underftandingand  the  will  of 
 Paul  arc  partly  regenerate,  and  partly  unregenerate  ^  the 
 underftanding  οϊ  Medea,  was  like  aglaffe  reprefenting  to 
 the  will  what  it  ihould  doe,  but  the  will  was  unwilling  to 
 follow  it ;  a  fin  is  perfected  more  by  the  perverfneflc  of 
 the  wiltthen  by  the  darkeneiTe  of  underftanding,  an  un- 
 regenerate man  is  compared  to  the  wild  4J[e which  fnuf 
 fethufthcwwdcJcr.  :•  .24.  that  is,  who followeth the 
 Twinge  of  his  affections  altogether,  therefore  wee  fee 
 though  a  man  by  a  generall  fort  of  knowledge  confeffe 
 
 that 
 
Agabifi  Concupifcence. 
 
 339 
 
 that  God  Ihould  bee  loved  above  all  things ;  yet  in  his 
 particular  judgement  and  praftife  hec  thinketh  it  a 
 hard  thing  to  follow  Gods  will.rather  than  his  owne, 
 and  from  this  fort  of  knowledge  there" followeth  an  im- 
 perfeft  fort  of  will  which  the ,  Schoolcme»  call  rather 
 vellcttas  xhm  voluntas  -3  but  from  the  latter  fort  of  un- 
 demanding, there  followeth  a  full  confent  which  is 
 properly  called  the  will :  by  the  generall  fort  of  judge- 
 ment, the  unrcgenerate  man  judgeth  that  hee  ihould 
 rather  love  God  than  his  bafe  lufts,  but  whenheecom- 
 meth  to  his  particular  pradHfe,he  had  rather  offend  God 
 than  want  his  bafe  luft.  When  the  eyes  of  Balaam  were 
 opened  ,  there  were  fomeglimpfes  of  light  in  his  un- 
 derftanding  which  made  this  veileitas  in  him ,  but  not 
 voluntas* 
 
 Where  there  is  a  iharpeconfli&  betwixt  the  fleih  and 
 thefpirit,  that  is  within  his  Commandement,  as  when 
 two  oppofite  things  meete  together,  co\dfa/t  Peter,  and 
 hote  Brimfione  make  a  great  noife  5  fo  when  grace  and 
 finne  meete  together  in  the  child  of  God,  they  make  a 
 great  ftirre,  and  make  him  to  cry  out,  Ο  mifcrego,  hence 
 commeth  thefe  words  of  vvarre,  To  pull  downe  holds ,  2 . 
 Cor.  10.4.  to  buffct^™™^"*  1  Cor.g.i-y.  but  where  there 
 is  a  little  glimpfe  in  the  underftanding,and  faint  defircs  in 
 the  will,  they  are  like  the  crackling  oj rt homes  under  a  pot, 
 Ecclef.j.6. 
 
 The  faint  defires  of  the  will  of  the  unregenerate  are 
 
 foonequenched  againe,  they  are  but,  Lucida  inter  ν  alia 
 
 I  furiofis, and  they  fee  worfe  after  the  glimpfe  is  gone  than 
 
 before,  as  thofe  who  fee  with  a  flafli  of  lightning,  fee 
 
 worfe  then  they  did  before. 
 
 Againe  wc  may  difcerne  when  concupifence  is  with- 
 in the  lifts  of  this  laft  Commandement,  and  when  not, 
 thus,he  that  willeth  the  end,and  willeth  not  the  meanes, 
 this  conflict  is  not  within  the  lifts  of  this  Commande- 
 
 (Aaaa  2)  ment, 
 
 A  great  difference  be- 
 twixt.ι  mans  genera^ 
 kp.ewkd^c  o£  God,and 
 his  particular  judge- 
 
 ment. 
 
 The  conflict  betwixt 
 thcfie&ai-td  the  fpirit* 
 is  like  fait  peter  and 
 brimftoac. 
 
 How  to  knoV*  when 
 concupifccnce  is  within 
 this  command» 
 
Grace  is  like  a  Prince 
 to  the  fcu!e,and  the 
 foule  Hke  a  rebel!. 
 
 240  dn  Expofiticn  of  the  Morall  Law  Command  ι  ο  Lib  t 
 
 ment,  as  Prov.  13.4.  piger  vult  cr  non  vult,  hee  vvillcth 
 the  end,  but  hee  willeth  not  the  meanes  tending  to  the 
 cnd,Hof.  10.  EfhrAim  delighted  in  threjhing^  but  not  in 
 
 flowing ;  here  Efhraim  would  have  commodity  of  Re- 
 ligion, buthe  will  not  take  the  paines  to  mortifie  his; 
 
 I  finnes ,  here  he  willeth,  and  hee  willeth  not  whenmen ; 
 
 j  wifli  heaven,  but  with  not  the  meanes,  which  lead  to  it,  \ 
 
 \  thisconfliiiisnotwithintheliftsofthisComandementi 
 for  in  the  conflict  of  the  Child  of  God,  hee  willeth  both 
 the  end  and  the  meanes,but  he  is  defe&ive  in  them  both. ; 
 Grace  is  the  Prince  in  the  foule,  the  will  in  the  Child 
 of  God  may  fometimes  bedrawne  away  from  the  King, :; 
 andflietotheenemie,  as  David  Red  to  *Achk  for  feare,  j 
 yet  when  hee  went  abroad  to  fight  hee  killed  the  Pbili.  \ 
 flints  in  the  South- countiy,  and  hee  carried  ftill  a  loy- 
 all  heart  tothe  King:  fo  when  the  Child  of  God  is  ta- 
 ken Captive,  yet  he  hath  ever  a  loyall  heart  to  his  King :.: 
 but  the  wicked  arc  rebels  againft  their  King,  takearmes 
 again!}  him,  draw  away  his  fubjefts  from  him,  as  icrobo- 
 am  did  to  Rchoboam . 
 
 The  Philofopher  compareththe  two  faculties  of  the 
 minde  to  the  two  fides  of  man,  to  the  right  fide,  and  to 
 the  left  fide,  when  a  man  moveth  the  one  flowly,  hee  in- 
 clineth  more  to  the  others  fo  faith  hee,  thofewhoufe 
 reafon  and  follow  her,  they  are  more  hardly  carried 
 after  their  appetites,  and  they  who  follow  their  appe- 
 tites, follow  reafon  the  leife  5  and  hee  calletlf  reafon  the 
 right  fide ,  which  istheftrongeft,  and  theappetite  the 
 left  fide  5  this  may  bee  faid  fitly  of  the  Chriftian  foule, 
 grace  the  right  fide,  and  fianethe  left  fide,  if  fin  pre - 
 vaile,  then  the  left  fide  draweth  the  right,  but  if  grace 
 prevailed  hen  the  right  fide  draweth  the  left. 
 
 There  hath  beenca  great  queftion  difputedof  old,con^ 
 cerning  the  body  andthefoule,  whetherthe  foule  did 
 more harme  to  the  body,  or  the  body  to  the  foule? 
 
 Theophra* 
 
 Btbi.l.cap  uU. 
 The  faculties  of  the 
 foule  like  the  two  fides 
 of  maninmoWng. 
 
jigamjl  Cowupifcence. 
 
 34i 
 
 Tbeopbrafw  faid  that  the  foulc  was  bound  to  pay  a  great 
 hire  to  the  body,  becaufc  it  lodged  fuch  an  unruly  gucft 
 in  it,but  the  other  faid  that  the  body  fliould  pay  fo  much 
 tothcfoule,becaufe  it  was  defective  and  performed  not 
 its  duty  to  the  ioulc,  but  ifthe  fpirit  fliould  intend  aftion 
 againfl  the  flefli,  as  the  foulc  did  againfl:  the  body,  what! 
 great  complaint  might  be  given  in  againfl:  the  flefli?   for  i 
 fometimes  the  ficih  bringeth  the  fpirit  fo  low  that  the  ! 
 fpirit  fcarcely  flirreth  in  a  man*  as  in  that  incefluoiu  Co+  \ 
 rint hian  y.  there  was  the  flefli  and  the  fpirit  in  that  great ! 
 fall,  Let  him  be  delivered  to  Satan  to  the  deStruttion  of  the  \ 
 fiefb^  th.it  the  fpirit  m^y  be  fafe,  ι.  Cor,  5.  5.  Here  there  | 
 I  was  the  fleih  and  the  fpirit  in  him•  but  the  fpirit  was  at  a 
 }  low  ebbe ;  a  tyrannous  mafter  did  never  fo  tread  upon 
 his  {lave,  as  the  flefli  doth  upon  the  fpirit.    Secondly, 
 when  t  he  fpirit  beginneth  to  creepe  out  of  the  fetters,and 
 toferveGod,  how  unwilling  is  the  flefli,  &*#*.  5.  2.  My 
 heart  rvakcth^but  I  amaflcepe.   Soothe  fpirit  is  ready ,  but 
 the  fief)  isrpeake^Mat.ie.  42.  Thirdly,  when  the  fpirit 
 is  in  the  beft  eftate,  yet  the  flefli  hangeth  on  ftil],  Hct.  1 2. 
 And,  thefe  who  are  rvdfien  haveneede  tha*  their  fecte  bee 
 wA(hen,lob.  13. 10. 
 
 The  comforts  which  the  childeof  God  hathin this 
 combat,  ape  thefe,  firft,  hee  hath  the  commandernent 
 of  God  to  goe  on  in  the  combat•  In  other  combats 
 menarenotcertaine  of  the  event,  and  therefore,  hee 
 fhouldnct  boaH  rvhopnttcth  on  the  hameffe^  but  he  that  lay- 
 ethitafide^  2.  King.  20.  but  in  this  combat,  no  fooner  put 
 we  the  fpirituail  armour  upon  us,  but  we  may  be  per- 
 fwaded  of  t)hc  vi&roy.  l*cob  bad  three  mighty  wreft- 
 lings;  firft,  hec  wreftled  with  Efaa  in  his  mothers  bel- 
 ly. Secondly,  when  hee  pleaded  with  him  for  the  blei- 
 fing.  And  thirdly,  when  hee  ftrove  with  the  Angel.  In 
 the  firft  confli&  hee  perceived  not  what  it  meant  *  in  the 
 fecond  confUft  hee  got  a  great  aiTurance  of  the  vidlory  ^ 
 
 (Aaaa  3)  but 
 
 Whether  the  iculc  re- 
 ceive more  hai  me  from 
 the  body,  orthebecy 
 from  the  fo , 
 
 What  comforts  the 
 children  of  God  have 
 in  their  fpirirualJ  com- 
 bat, firfhntheaifu. 
 rancc  of  νί&οτγ, 
 
34* 
 
 An  Expofition  of  the  Morall  Lat».  Comma. 
 
 10. 
 
 Libr 
 
 2  In  our  fccoad  the  ho- 
 ly fpirit. 
 
 $InourIu<JgeIefiw 
 Chrift. 
 
 4  In  our  reward. 
 
 finclnfu 
 
 ion, 
 
 but  in  the  third  conflift  hce  got  a  full  aflurance  of  the 
 vi&ory,  ifthoii  haft  prevailed  with God,  much  more β) alt 
 thou  with  menyGen.  32.28.  So  in  the  conflid  betwixt 
 the  fiefh  and  the  fpirit,  the  childe  of  God  at  the  fkft 
 fcarcely  perceiveth this  conflict,  then  the  fiefh  begin. 
 neth  to  ftirre  more  againft  the  fpirit,  and  then  the  child 
 of  God  getteth  fome  more  certainty  of  the  vidory  5  at 
 laft  hegetteth  a  fullaiTurance  as  ifrael  did,  and  hee  (hall 
 prcvaile  as  a  prince  of  God. 
 
 ^  Againe,  in  this  conflict  betwixt  the  fteih  and  the  fpi- 
 rit, wehave  a  good  Second,  t he  fpirit  helpeth  our  infirmi- 
 ties, Rem.  8.26.  Grace  is  very  weake  in  the  children  of 
 God,  it  is  like  fmoaking  Flaxe,  or  abruifedreede,  but 
 here  is  our  comfort,  that  wee  have  a  ftrong  helper,  and 
 there  are  more  with  us  than  againft  us,  2  King.  6λ6. 
 
 Thirdly,  we  have  a  favourable  I  udge  in  this  combat, 
 when  UHofes  fawan  Egyptian  and  an  Ifraelite  ftriving 
 together,he killed  the  Egyptian,  but  faved  the  Ifraelite 5 
 So  the  Lord  in  the  conflict,  hee  favoreth  the  regenerate 
 part,  and  will  kill  the  fleih,  the  unregenerate. 
 
 Fourthly,  we  have  a  rich  reward,  1  have  fought  a  good 
 fghty  and  hence  islaidufformee  a  crowne  of  glory,  which 
 the  Lord  the  righteous  ludge  jhallgive  mee  at  that  day,  2. 
 T/w.4.8• 
 
 Theconclufionofthis,when  the  children  of  God  feele 
 this  conflict  betwixt  the  flefli  and  the  fpirit,  they  thinke 
 it  very  grievous,  and  they  fay  with  Rebecka ,  that  it  had 
 been  better  for  them  that  they  had  never  conceived$but 
 let  them  imitate  Rebecka  in  this,  that  had  recourfeto  the 
 Lord  by  prayer,  and  ihee  got  this  anfwer,  The  elder  β  sll 
 fcrve  the  younger,  fo  (halt  thou  get  this  anfwer,  the  old 
 man,fin,which  molefttth  and  troubleth  thee,ihall  ferve 
 the  new  man  grace.  If  violence  had  beene  offered 
 to  a  Maide  that  was  betrothed  under  the  law,  if  ihee 
 held  her  peace  and  cry'd  not,  then  ihee  was  to  dye  the 
 
 deatl 
 
I    Jgainfi  the  divifion  of  the  tenth  Commandment.  3  4 1 
 
 death,butiffliccryedout,thenfhewasnottodyc;  Ό  cut. 
 22.23.  So  when  thefc  violent  temptations  arc  offered  I 
 to  the  foule,if  we  hold  our  peace  and  harbour  them,thcn 
 ire  arc the  children  of  death,  but  if  wee  cry  out  for  vio- 
 lence offered  to  the  foule,  as  iWdid,  Rom.  7.  24.  ο  ; 
 wretched  man  that  I  am,  who  β)  all  deliver  me  from  this  bo- 
 dy  of.  death, then  we  are  not  to  dye. 
 
 GHAP.  II. 
 
 That  the  tenth  Commandement  is  hut  one,  andfhmli 
 not  he  di-uided  in  two. 
 
 Commandement  X. 
 
 Exod.  20.  17.  ihou  (bait  not  covet  thy  neighbours  h  oufc, 
 thou.fkalt  not  covet  thy  neighbours  wijc,  nor  his,  &c. 
 
 THe  Lord  exprefly  faith,  that  there  are  tenneCortl• 
 mandements5J?A:<?;/.  34. 2  c. but  the  Church  of  Rome, 
 becaufe  the  fecond  Commandement  toucheth  them  fom- 
 what  neere  to  the  quieke,  there  they  would  ftuffle  in  the 
 fecond  Commandement  with  the  nrft,  and  make  them 
 a?  1  one,  &  to  makeup  the  number  of  ten,  they  divide  this 
 laft  Commandement  in  two  parts,  and  they  make  the 
 ;  ninth  commandement  to  forbid  the  coveting  of  our  neigh-  ( 
 ί  boars  wife,  and  the  tenth  to  forbid  the  coveting  of  our 
 neighbours  h  oh fe  and  goods. 
 
 %  But  if  thefe  were  two  commandements,  wee  ihould 
 not  know  in  what  order  they  fliould  itand,  for  Exod.  2  o. 
 it  is  faid3  Thou  Jbalt  not  covet  thy  neighbours  houfe :  but 
 Beut.  *.  2θν  Thou  jhalt  not  covet  thy  neighbours  wife,  is 
 put  firft,which  was  in  the  laft  place  before. 
 
 Secondly,  the  Apoftle,2tew.  7.  calleth  it  έ^λ^  in  the 
 β fingu- 
 
 I 
 
 Miiifl 
 
 The  Church  of  Rom 
 numbreth  op  the  com- 
 mandement* fajfeiy. 
 
 k 
 
 The  laft  commande- 
 ment cannot  be  divi- 
 dQd  into  two, 
 
'O&jeft, 
 
 Μ 
 Anjw. 
 
 There  is  not  a  twofold 
 concupifcence ,  buc  di- 
 vers a£s  of  one  concu- 
 pifcence. 
 
 344.  Jin  Expofition  of  the  Kiorall  LaV>.  Commtnd.  \  o.  Lib.  ν 
 
 i  Angular  number,  and  noti;•^*•  commands  in  the  plurall 
 j  number^  Ο  leafier  upon  Exod*  20.  refufeththisdivifion 
 i  of  theirs,  and  plainely  ihewcth  that  the  lad  Cornmandc- ' 
 mentis  but  one,  dejiderium  uxor  is  non  confiitmt  unum 
 praccptum^  &  dejiderium  κ^ίβηί  aliudprtceptum^fcd  am- 
 tounumprdceptumfaeiunt.  The  coveting  of  thy  neigh- 
 bours wife,  doth  not  make  one  commandement,  and  the 
 coveting  oftheaiTe another  commandement,  but  they 
 both  make  up  but  one  commandement. 
 
 Sic  ut  fe  babet  atfus  adactujn^fic  concupifcentia  adconcu* 
 pifcentiam ,  but  the  ait  of  adultery  and  the  a<5i  of  concu- 
 pifcence are  diverfe,  therefore  the  concupifcence  fliould 
 be  diverfe. 
 
 There  is  a  difference  betwixt  the  conception  of  finne 
 and  the  birth  &  perfe&ion  of  it  $  when  it  is  brought  forth 
 and  branched  out,  then  it  appeareth  what  kind  of  finne  it 
 is ; .  it  being  in  the  feede  it  cannot  be  fo  diftinguiihed,  and 
 if  every  particular  ad  of  coveting  doth  make  a  diverfe 
 Commandement,  then  the  number  ofthem  fhould  bee 
 more  then  ten. 
 
 Eutthe  Hebrew  Text,  Exod.  20.  and  Dent.  5.  inclu- 
 de ththefe  which  wee  make  the  firft  &fecond  Comman- 
 dement in  one,  by  the  Letter  0  to  D cut.  5.  that  which 
 we  make  but  one  Commandement,thc  Hebrews  make  it 
 two,  thou  β)  alt  not  covet  thy  neighbours  Wife^  Ό,  thou  β)  alt 
 not  covet  thy  neighbours  houJey  to  be  the  tenth. 
 
 The  Scriptures  are  diftinguiihed  by  ο  called  Semucba, 
 noting  continued  fentences;  and  by  Q.  which  fignifi- 
 eth  Pctuchajhc  beginning  of  a  new,but  of  a  leiTe  ie&ionJ 
 and  thefe  Semuchoth  are  fet  downe  in  the  Commandes  to 
 fignife  that  there  is  a  cohefion  amongft  them,  for  there 
 is  a  greater  cohefion  betwixt  the  firft  and  fecond  Com- 
 mandement then  betwixt  the  iecond  and  the  third,  and 
 therefore  Semucka  is  added  to  them. 
 
 h  gaine, although  the  Laft  Commandement  be  diftin- 
 gui' 
 
 Ofy. 
 
 A*f*. 
 
 >  How  the  Hcbrevye s  G*. 
 
 J  nifie  the  commands  to 
 cohere  and  to  be  di- 
 ftinguiihed. 
 
 'DeutcYOnomit  to  be  in- 
 terpreted by  Exodus. 
 
Jgatnfl  the  divifton  of  the  tenth  Commandement. 
 
 345 
 
 guifhed  by  Semucha,  Dcut.  y.  yet  Exod.  10.  it  is fct 
 downe  without  any  Samuch,  and  wee  muft  interpret  ra- 
 ther Deuteronomy  by  Exodus,  than  Exodus,  by  Deutero- 
 nomy. For  Exodus  is  the  firft  fetting  downe  of  the  Law, 
 and  Deuteronomy  is  but  the  repetition  ofthe  Law,  and 
 wearetoobferve  that  the  Commandement s  are  other- 
 waies  pointed  then  any  of  the  reft  of  the  Scriptures. 
 The  Commandements  are  pointed  and  diftinguiihed 
 twowaies.  Firft,  in  refped  of  the  fentences,  and  next  in 
 refpeft  ofthe  verfes.  In  refpeot  ofthe  fentences  they  are 
 but  lightly  diftinguiihed,  becaufe  they  joyne  and  couple 
 the  Commandements  together  which  havegreateftaf- 
 finity,but  in  refpeft  ofthe  verfes,they  are  fully  diftingui- 
 ihed. 
 
 The  Hebrewes  have  foure  forts  of  diftin&ions.  Firft, 
 they  have  Hypofttgma,  or  femi-incifum,  this  is  their  mea- 
 neft  fort  of  diftinftion,  and  this  they  ufe  in  a  continued 
 fpcech>  this  diftin&ion  they  call  Tifhha,  which  is  lcife 
 then  our  Comma,  their  fecond  diftin&ion  which  is/tf- 
 cifum,  diftinguiiheth  fosnewhat  more  then  femi  incifum, 
 and  they  call  it  Rebbiang,  it  anfwereth  to  our  Comma,zna 
 they  have  two  ofthe  fe,  Rebhiang,  and  Zakcphkaton,  the 
 third  is  the  more  perfc  Ct  diftinftion,  diftinguiihing  the 
 whole  member  of  a  verfe,  and  yet  continued  :  and  this 
 they  call  K^Atmhh,  anfwering  to  our  Colon,  the  fourth 
 diftindion  is  the  fhuting  up  of  a  verfe  fully  \  and  this  they 
 call  Silluk  anfwering  to  ompu/Mum-,  example, the fe- 
 venth  Commandment  is  diftinguiihed  from  the  eighth, 
 both  light  y,  and  fully,  it  is  fully  diftinguiihed  by  this 
 
 (>oint  Silluk  ( ι )  from  the  eght  Commandement,  and  it  is 
 ightly  diftinguiihed  from  it  by  the  point  Atmhh  ( A)  So  j 
 the  eighth  is  both  fully  &  lightly  diftinguiihed  from  the  ί 
 ninth;  and  fo  the  firft  and  fecond  Gommandemer«Jw^ 
 which  the  Church  of  Rome  would  make  but  one,  are 
 diftinguiihed  Both  fully  and  lightly  as  the  reft  are,  they 
 
 (Aaaa)  are 
 
 The  points  of  Jiflin- 
 <2ion  among  the  He- 
 brewes. 
 
 irai 
 
 run  κ 
 
 ηκ:η  nS 
 
 (hed  one  from  another. 
 
3  4$  4n  Exptfition  of  the  Morall  Law•  Qrnima.  ι  o.Lib.  2, 
 
 How  they  arc  (Jiflin- 
 guiflied  lightly,  and 
 fully. 
 
 GonclufioK. 
 
 are  lightly  diftinguifhed,to  teach  us  that  they  muft  bee 
 joyned  together  in  our  obedience,  therefore  they  are  fet 
 dovvne  with  a  conjunction  copulative,  thou  jhdt not  kill, 
 and  thou  jhdt  not  commit  adultery  5  and  they  arc  fully  di- 
 ftinguifhed,  to  note  that  they  are  diverfe  Commande- 
 ments:  butthefetwo  thoujhdt  not  covet  thy  neighbours 
 wife,  thoujhdt  not  covet  thy  neighbours  houfe,  which  they 
 would  make  two  Commandements  onely  lightly  diftin- 
 guifhed  by  the  points #4££(  A )  and  are  not  fully  diftin. 
 guiihed  as  the  reftare,  to  teach  us  that  they  are  but  one 
 command ement;  and  here  wee  muft  not  regard  the  di- 
 ftin&ion  fo  much  which  is  marked  by.  d,  as  the  pointing 
 itfclfe. 
 
 The  conclufion  of  this  is5  as  no  man  may  conjoyne 
 that  which  God  hath  feparated.  Sonomanmayfepa- 
 rate  that  which  God  hath  conjoyned  5  God  hath  diftin- 
 guifted  the  firft  and  the  fecond  Commandement,  there- 
 fore they  fhould  not  conjoyne  them  5  he  hath  con- 
 joyned the  tenth  Commandememy  there-, 
 fore  they  fhould  not  feparatq 
 nor  divide  it. 
 
 FJ&CJ.& 
 
 f- 
 
?47 
 
 Additions. 
 
 Pag.  73.1.24. 
 
 The  confcicnce  bindcth  more  than  the  Law  ofthe  fu- 
 periour,  Let  every  foule  bee  fubjett  to  the  higher  powery 
 Rom.  15.  1.  the  fupreme  power  hath  a  Commandement 
 above  inferiour  powers,  and  this  Commandement  bin- 
 deth  all  men  both  in  foule  and  body,  and  James  giveth 
 thereafon,  becaufe  There  is  one  lawgiver  who  is  able  to 
 five&  dcfirojJam.^A  2  ,and  Chrift  faith,feare  not  them 
 which  kill  the  body,  but  are  not  able  to  kill  the  foule; 
 but  rather  feare  him  which  is  able  to  deftroy  both  foule 
 and  body  in  hell.  Matth.  10.28.  itisonely  contempt  of 
 the  Magiftrates  Law  which  defileth  the  confcience,/?n- 
 mar  it  it  is  this,  becaufe  hee  difobeycth  Gods  Law  which 
 commandeth  obedience  to  the  Magiftrate,  but  the 
 Commandement  ofthe  Magiftrate,  no»  influit  frimario 
 &per  feinconfcientiam.  The  Commandement  of  an  in- 
 ferior Magiftrate,  obligeth  as  well  as  theCommande- 
 ments  ofthe  fupcrior  Magiftrate,  but  the  confeience  is 
 the  immediate  Deputy  alwaiesunder  God  for  the  inter- 
 nail  obedience,but  hcrewemuft  put  a  difference,.  &c. 
 Pag.ij.L.  17. 
 
 In  the  age  before  Chrift,  the  Do&ors  of  the  Iewes 
 tooke  titles  to  themfelvcs  to  bee  called  Raby  Rabbi^and 
 Rabban\  and  they  fay  Rabbi 'was IefTe than  Rabban,  for 
 they  called  few  ofthe  Doftors  Rabba  -  Rabbi  was  their 
 common  Title,  but  Rabban  was  their  higheft  Title. 
 
 But  why  doth  Chrift  forbid  to  call  any  man  Mafter. 
 
 Thi>  Title  is  not  condemned  (imply  by  Chrift,but  this 
 kind  of ' Rabbi  ^  or  Μ  liter- (hip,  fo  to  bee  called  Mafter,  as 
 the  Schollers  to  have  their  faith  pinned  upon  their 
 ileeve,  and  their  faith  to  reft  fimple  upon  them,  where- 
 as the  Lord  will  have  our  faith  immediatly  depend  upon 
 
 (Bbbb  2)  *         him 
 
r 
 
 ?48 
 
 Additions, 
 
 ~λ 
 
 him,and  if  an  Angell  from  heaven  fhould  preach  another 
 Gofpel  let  him  be  accurfed,  GaUth.  i.  8  # 
 2^.182./.  8. 
 
 The  Innocent  blood  when  it  was  ihed,  was  not  expi- 
 ated by  the  blood  of  him  who  killed,  but  he  who  cafual- 
 ly  killed,  the  blood  which  he  feed  did  not  bring  on  guilf 
 properly,  but  rather  a  ceremoniall  pollution,  becaufeit 
 defiled  the  Land;  and  therefore  It  was  purged  by  the 
 death  of  the  High  Prieft. 
 
 Pag.  174.  X.  33. 
 
 Polygamy  ina  large  fenfe  is  called  adultery,  andfoin- 
 ceft  is  called  fornication,  1.  Cor.  5,1.  it  is  reported  com- 
 monly that  there  is  fornication  among  you,  the  fathers  make 
 it  a  middle  fin  betwixt  -adultery  and  fornication  5  having 
 a  rcfpe&  to  their  knowledge  and  the  times  wherein  they 
 lived  s  butrefpeotingthefirftinftitutionit  wasadultery. 
 
 Pag.  182. 
 
 The  bill  of  divorce  was  permitted  to  be  given  by  Mo- 
 fes,  to  obviate  their  unjuft  divorces;  but  for  adultery 
 there  was  death,  for  fufpition  of  adultery  there  was  the 
 bitter  water. 
 
 Pag.  313. 
 To  praife  men  in  that  which  they  are  moft  defective, 
 is  vile  flattery,  Paul  was  farre  from  this,  when  hee  faid 
 to  the  Corinthians,  what  ft  all  I  fay  to  you/,  β  all  f  praife  you 
 in  this  ;  1  praife  you  not,  1.  Cor.  11.  22.  Sotohumour 
 them  in  their  ambition,fuch  was  Tertullus  to  Fal/x,  Act. 
 24.2.  Seeing  that  very  worthy  deeds  are  done  unto  this  Ν  a» 
 tion  by  thy  providence^  we  ace  ft  it  alwaies,  and  in  all places, 
 mo  ft  noble  F&'.ix,  with  all  thankfullnejfe.  Such  flatterers 
 are  like  a  falfe  GlaiTe  which  makes  things  to  feeme  more 
 than  they  are. 
 
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