A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.

CHAP. 25. Concerning the sixt commandement.

THou shalt not kill.

The Resolution.

Kill] The part is here set for the whole, by a Synecdoche: for killing signi∣fieth any kind of endamaging the person of our neighbour.

The equitie of this commandement appeareth by this, that man was crea∣ted after the likenesse of God. Gen. 9.6. He that sheddeth mans blood, by man shal his blood be shed: for in the image of God hath he made man. Againe, all men are the same flesh. Esay 58.7. When thou seest the naked couer him, and hide not thy face from thine owne flesh.

Neither ought we to be ignorant of this also, that it is vnlawful for any pri∣uate person, not called to that dutie, to kill another, but a publike officer may, that is, if he be warranted by a calling. So did Moses, Exod. 2. 12. And he looked round about, and when he saw no man, he slue the Egyptian, and hid him in the sand. Act. 7.25. For he supposed his brethrē would haue vnderstood, that God by his hand should giue them deliuerance. And Phinehas. Nomb. 25. 8. And he followed the man of Israel into the tent, and thrust them both through (to wit, the man of Israel and the woman) through her bellie: so the plague ceased from the children of Israel. 31. Phinehas the sonne of Eleazar, hath turned mine anger away from the children of Israel, while he was zealous for my sake among them: therefore I haue not consu∣med the childrē in my iealousie. And Elijah. 1. King. 18.40. And Eliiah said vnto them, Take the Prophets of Baal, let not a man of them escape: and they tooke them, and Elijah brought them to the brooke of Kishon; & slue them there. And souldiers in battels, waged vpon iust causes. 2. Chro. 20.15. Feare ye not, neither be afraid of this great multitude: for the battell is not yours, but Gods.

The negatiue part.

Thou shalt neither hurt, nor hinder, either thine owne, or thy neighbours life.

The sinnes then that are referred to this part are such, as are committed a∣gainst our neighbour, or our selues.

Against our neighbour, are these following: I. In heart; as ••. Hatred against him. 1. Ioh. 3.15. Who so hateth his brother, is a manslayer. 2. Vnaduised anger, Matth. 5.22. I say vnto you, whosoeuer is angrie with his brother vnaduisedly, is in danger of iudgement. 3. Enuie. Rom. 1.29. Full of anger, murther, contention. 4. Grudges. Iam. 3.14. If ye haue bitter enuying and strife in your hearts reioice not. 5. Want of compassion, and sorrowe at our neighbours calamities. Amos 6.5,6. They sing to the sound of the Viole, &c. but no man is s••rry for the affliction of Ioseph. 6. Frowardnes, when we will not be reconciled to our neighbour. Rom. 1.30. Such as can neuer be appeased, vnmercifull. 7. Desire of reuenge. Psal. 5.6. The Lord will abhorre the bloody man and deceitfull.

II. In wordes: 1. Bitternes in speaking. Prou. 12. 18. There is that speaketh wordes, like the prickinges of a sword: but the tongue of wise men is health. 2. Re∣proches and railing, which is a casting of a mans sinnes in his teeth which hee hath committed, or an obiecting vnto him some inherent infirmities, Matth. 5.22. Whosoeuer saith vnto his brother, Raca, shall be worthy to be punished by the councell:•• And whosoeuer shall say, Foole, shall be worthy to be punished with

hel fire. 2. Sam. 6.16. As the Arke of the Lord came into the citie of Dauid, Mi∣chal Sauls daughter looked through a window, and saw king Dauid leape and dance before the Lord, and shee despised him in her heart, 20. And Michal the daughter of Saul came out to meete Dauid, and saide, O how glorious was the King of Israel this day, which was vncouered to day in the eyes of the maidens of his seruants, as a foole vncouereth himselfe. 3. Contentions, when two or more striue in speech one with another, for any kind of Superioritie. 4. Brawlings in any confe∣rence. 5. Crying, which is an vnseemely eleuation of the voice against ones adu••rsarie. Gal. 5.19. The workes of the flesh are manifest, which are, 20. emulati∣ons, wrath, contentions, seditions. Eph. 4. 31. Let all bitternesse, and anger, and wrath, crying and euill speaking be put away from you, with all malitiousnes. 32. Be courteous one to another. Gen. 16. 11. He (vz. Ismael) shalbe a wild man, his hand shalbe against euery man, and euery mans hand against him. 6. Complaints to e∣uery one of such as offer vs iniuries. Iam. 5.9. Grudge not one against another, brethren, least ye be condemned.

III. In countenance and gesture, all such signes, as euidently decipher the malitious affections lurking in the heart. Gen. 4.5,6. His countenance fell down: and the Lord said vnto Cain, Why art thou so wrath? Math. 27.39. They that pas∣sed by rayled on him, nodding their heades.

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

IV. In deedes: 1. To fight with, or to beat our neighbour, and to maime his bodie. Leuit. 24. 19, 20. If any man cause any blemish in his neighbour: as he hath done, so shall it be done to him, breach for breach, eie for eie, tooth for tooth. 2. To procure any way the death of our neighbour, whether it be by the sword, famine, or poison. Gen. 4.8. Cain rose vp against his brother, and slue him. 3. To exercise tyrannous crueltie in inflicting punishments. Deut. 25.3. Fourtie stripes shall he cause him to haue, and not past, least if he should exceede, and beate him aboue that with many stripes, thy brother should appeare despised in thy sight. 2. Cor. 11. 24. Of the Iewes I receiued fiue times fourtie stripes saue one. 4. To vse any of Gods creatures hardly. Prouerb. 12.10. A righteous man regar∣deth the life of his beast, but the mercies of the wicked are cruell. Deut. 22.6. If thou finde a birds nest in the way, in any tree, or on the ground, whether they be young, or egges, and the damme sitting vpon the young, or vpon the egges, thou shalt not take the damme with the young, but shalt in any wise let the damme goe, and take the yong to thee, that thou maist prosper and prolong thy daies. 5. To take occasion by our neighbours infirmities, to vse him discourteously, and to make him our laughing stocke, or tanting recreation. Leuit. 19 .14. Thou shalt not curse the deafe, nor put a stumbling blocke before the blinde. 2. King. 2. 23. Little children came out of the citie, and mocked him, and saide vnto him, Come vp thou baldhead, come vp thou baldhead. 6. To iniurie the impotent, feeble, poore, strangers, fa∣therlesse or widowes. Exod. 22.21,22. Thou shalt not doe iniurie to a straunger, neither oppresse him: for ye were strangers in the land of Egypt. Yee shall not trouble any widow or fatherles childe. 25. Thou shalt not be an vsurer vnto the poore. We then iniurie these: 1. If we pay not the labourer his hire. Deut. 24.14. Thou

shalt not oppresse an hired seruant that is needie and poore, neither of thy brethren, nor of the straunger that is within thy gates. 15. Thou shalt giue him his hire for his day: neither shall the sunne goe downe vpon it: for he is poore, and therewith sustai∣neth his life: least he crie against thee to the Lord, and it be sinne vnto thee. 2. If thou restore not the pledge of the poore. Exod. 22.26,27. If thou take thy neighbors rayment to pledge, thou shalt restore it vnto him before the sunne goe downe: for that is his garment onely, and his couering for his skin. 3. If we withdraw corne from the poore. Prou. 11.26. He that withdraweth the corne, the people will curse him: but blessing shall be vpon the head of him that selleth corne.

Againe, this law is as well transgressed by not killing, when the law char∣geth to kill, and by pardoning the punishment due vnto murther, as by killing when we should not. Nomb. 35.16. If one smite another with an instrument of yron, that he die, he is a murtherer, and the murtherer shall die the death. 33. The land can not be clensed of the bloode that is shedde therein, but by the bloode of him that shedde it.

By this place also are combates of two men hand to hand, for deciding of controuersies, vtterly vnlawfull. 1. Because they are not equall meanes ordai∣ned of God, to determine controuersies. 2. In that it falleth out in such com∣bates that he is conquerour before man, who indeed is guiltie before God.

This also condemneth Popish Sanctuaries, and places of priuiledge: as Churches, and the like, wherein murtherers shelter and shroud themselues from the danger of the law. For God expressely commandeth (Exod. 21.14.) that such an one shalbe taken from his altar, that he may die. And Ioab 1. King. 2.24. touching the hornes of the altar, was slaine in the Temple.

Hitherto in like sort belong such things as concerne the soule of our neigh∣bour. 1. To be a scandale or offence to the soule of our neighbor, either in life or doctrine. Math. 18.7. Woe be to the world because of offences: it is necessarie that offences should come: but woe be to them by whome they doe come.

2. To minister occasions of strife and discord. The which we then doe: 1. When we cannot be brought to remit somewhat of our owne right. 2. When we returne snappish and crooked answers. 3. When we interpret euery thing amisse, and take them in the worst part. 1. Sam. 25. 25. Nabal is his name, and follie is with him. 2. Sam. 10.3. And the Princes of the children of Ammon said to Hanun their Lord, Thinkest thou that Dauid doth honour thy father, that he hath sent comforters to thee? hath not Dauid rather sent his seruants vnto thee, to search the citie, to spie it out, and to ouerthrow it? wherefore Hanun tooke Dauids seruants, and shaued off the halfe of their beards, and cut off their garments in the middle, e∣uen to their buttockes, and sent them away.

3. The Ministers sinne against their neighbours, is this, not to preach the word of God to their charge, that they thereby might be instructed in the waies of life. Prou. 29.18. Where there is no vision the people decay, but he that keepeth the Law is blessed. Esai 56. 10. Their watchmen are all blind, they haue no knowledge, they are all dumbe dogs, they cannot barke: they lie and sleepe, and delight in sleeping. And these greedie dogges can neuer haue ynough: and these shepheards they cannot vnderstand: for they all looke to their owne way, euery one for his ad∣uantage, and for his owne purpose. Ezech. 3. 18. When I shall say to the vvicked,

Thou shalt surely die, and thou giuest him not warning, the same wicked man shall die in his iniquitie, but his blood will I require at thy hands.

And not onely not to preach at all, but to preach negligently, is vtterly con∣demned. Ier. 48.10. Cursed be he that doth the worke of the Lord negligently. Re∣vel. 3.16. Because thou art lukewarme, and neither hote nor cold: it will come to passe that I shall spew thee out of my mouth. This reprooueth nonresidencie of ministers, which is an ordinarie absence of the minister from his charge: namely, from that particular congregation committed vnto him. Esai 62.6. I haue set watchmen vpon thy walls, O Hierusalem, which all the day and all the night continually shall not cease: yee that are mindfull of the Lord keepe not silence, and giue him no rest, till he repaire, and till he set vp Ierusalem the praise of the world. Act. 20.28,29,30,31. Take heede therefore vnto your selues, and to all the flocke whereof the holy Ghost hath made you ouerseers, to feede the Church of God, which he hath purchasedwith his owne blood. For I know this, that after my departing, shall grieuous wolues enter in among you, not sparing the flocke. Moreouer, of your selues shall men arise, speaking peruerse things to draw disciples after them. Therefore watch and remember, that by the space of three yeares, I ceased not to warne euery one night and day with teares. 1. Pet. 5.2,3. Feede the flocke of God, which dependeth vpon you, caring for it, not by constraint but willingly: not for filthie lucre, but of a readie minde: not as though ye were Lords ouer Gods heritage, but that ye may be ensamples to the flocke. Ezech. 34.4. and 33. The Councel of Antioch, the 17. Can. If any Bishop by imposition of hands inducted into a charge, and appointed to gouerne a people, and he neglect to take vpon him that office, but delaieth to goe vnto the congregation allotted vnto him: such an one shall be prohibited from the Lords table, till he be enforced to attend vpon that charge, or at the least somewhat be de∣termined by a complete assembly of the Ministers of that Prouince. The Councel of Sardice, the 14. Canon. We remember that our brethren in a former assemblie decreed, that if any lay-man remaining three Sabboths or Lords daies, that is, three weekes in a citie, did not in the same citie frequent the Church assemblies, he should be excommunicated: If then such things are not allowable in lay-men, much lesse in Ministers, for whome it is neither lawfull nor conuenient, without vrgent necessitie, to be absent from his parish Church longer then the time aboue mentioned. To this decree there was not one non placet, but euery one said, It liketh vs well. The Coū∣cel held at Const. in the 24. Canon decreed that Ministers ought not to haue their substitutes, or vicars, but in their owne persons, with feare and cheerefulnesse, performe all such duties, as are required of them in the seruice of God. The Canon law doth conclude the same things, dist. 39. Canon. si quis vult. debent indesi∣nenter, &c. The Bishops (saith the Canon) ought to be continually resident in Gods tabernacle, that they may learne somewhat of God, and the people of them, whilest they read often and meditate vpon Gods word. Againe, in the Canons intituled Pontifices, and siquis in clero. Episcopos, qui dominici gregis suscipiunt cu∣ram, &c. The Bishops which take upon them to feede Gods flocke, ought not to depart from their dutie, least they loose that excellent talent which God hath bestowed vp∣on thē, but rather striue with that one talent, to get three more talents. And in the 80. Can. of those which are tearmed the Canōs of the Apostles, there is an ex∣presse mandate that such, whether Bishop or Senior, who attendeth not vpon their

office in the Church, shall forthwith be remooued from that place. The Chalcedon Councell, Canon. 10. Let no man be ordained Minister of two Churches, in two seuerall cities, but let him remaine in that, vnto which he was first called. And if for vaine glorie, he shall afterward goe to a greater congregation, let him immediately be recalled to his first charge, and in that onely exercise his ministerie. But if one be called to another charge, let him simply giue ouer the former, and haue no interest in the same, &c. For this thing, looke to the decree of Damasus, and the Councel of Trent, sect. 7. Can. 8.

There are, notwithstanding the former testimonies, some cases, wherein it is permitted to the Minister that he may be absent: if by his absence the con∣gregation be not endammaged: I. Sicknes: the Councell of Men••z, 25. Ca∣non. If a Bishop be not at home, or be sicke, or vpon some exigent, cannot be present at his parish, let him procure one, who vpon Sabbothes and festiuall daies, will preach vnto his charge. Augustine testifieth, epist. 138. that he was absent on the like occasion.

II. Allowance of the Church, to be absent for a time vpon some necessa∣rie and publike commoditie for the same. Coloss. 1.7. Epaphras is their minister, but chap. 4.12. he beeing absent saluteth them. And Ambrose though he were Bishop of Millaine, yet went he twise Ambassador into France, to make a∣greement betwixt Maximus and Valentinian. Ambrose 5. booke. and 27. e∣pist. to Valentinian the Emperour.

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

Thus much concerning sinnes against our neighbour. Now follow such sinnes, as a man committeth against his owne person; as when a man doeth hurt, kill, and endanger himselfe. Matth. 16.24. If any man will follow me, let him denie himselfe, take vp his crosse, and follow me. Matth. 4. 6. He saide vnto him, If thou be the sonne of God, cast thy selfe downe headlong: for it is written, He shall giue his Angels charge ouer thee, and with their hands they shall lift thee vp, least at any time thou shouldest dash thy foote against a stone. 7. Iesus said vnto him: It is writ∣ten againe, Thou shalt not tempt the Lord thy God. Therefore for a man to be his owne executioner, though to escape a most shameful death, is vtterly vnlaw∣full and vngodly.

The affirmatiue part.

Thou shalt preserue the life of thy neighbour. Hitherto may we referre these duties:

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  I. Such as appertaine to the person of our neighbour, and concerne, first his welfare both of bodie and minde; as, to reioyce with them that reioyce. Rom. 12.15. Mark. 10.20. Then he answered and said vnto him, All these things I haue obserued from my youth. And Iesus beheld him, and loued him. Secondly, his miseries, to be grieued with him for them. Rom. 12.15. Mourne with those that mourne. Esa. 24.16. And I said, My leannesse, my leannesse, woe is me, the transgres∣sours haue offended, yea the transgressours haue grieuously offended. Psal. 119. vers. 136. Mine eies gus•• out with water, because men obserue not thy law. Againe, we must helpe him as much as in vs lieth. Iob 29.15. I was as an eye to the blind, and

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  a foote to the lame. 2. Cor. 8. 2. To their power, yea beyond their power, they were willing. And that we doe, we must doe speedily. Prov. 3.28. Say not to thy neigh∣bour, Goe and come againe to morrow, and I will giue thee, if thou now haue it. Levit. 19.17. Thou shalt plainly rebuke thy neighbour, and not suffer him to sinne.

  Thirdly, concerning such iniuries, as he offereth vnto thee: I. Thou shalt not be angrie against him, vpon a small occasion. Nomb. 12. 3. Moses was a meeke man aboue all that liued vpon the earth. Prov. 9.11. The discretion of a man deferreth his anger, and his glorie is to passe by an offence. II. Thou must be slow to wrath, and neuer angrie, but for a most iust cause. Mark. 3.5. Then he looked round about on them angerly, mourning also for the hardnesse of their hearts. Prov. 14.29. He that is slow to wrath, is of great wisdome: but he that is of an hastie minde exalteth follie. III. Thine anger must be but for a while. Eph. 4. 26. Be an∣grie and sinne not, let not the sunne goe downe vpon thy wrath. IV. Forgiue free∣ly an iniurie, and reuenge it not. Eph. 4. 32. Be ye courteous one to another, and tender hearted, forgiuing one another, euen as God for Christs sake forgaue you.

  Fourthly, his wants and infirmities: 1. Auoid occasions whereby they may be stirred and laid open. Gen. 13.8. Then said Abraham to Lot, Let there be no strife I pray thee, betweene thee and me, neither betweene thy heardsmen and mine: for we are brethren. 9. Is not the whole land before thee? depart, I pray thee, from me: If thou wilt take the left hand, I will take the rights or if thou goe to the right hand, I will take the left. Gen. 27.44. And tarie with him a while vntill thy brothers fierce∣nesse be asswaged, 45. And till thy brothers wrath turne away from thee, and he for∣get the things which thou hast done to him. 2. Depart somtimes from thine owne right. Mat. 17.25,26. What thinkest thou Simon? of whō doe the kings of the earth take tribute, or poll money? of their children, or of strangers? Peter said vnto him, Of strangers. Then said Iesus vnto him, Then are the children free. 27. Neuertheles, lest we should offend thē, go to the sea, and cast in an angle, & take the first fish that com∣meth vp, and when thou hast opened his mouth, thou shalt finde a piece of twentie pence: that take and giue it vnto them for me and thee. 3. To appease anger kind∣led: which is done, I. by ouercomming euill with goodnes. Rom. 12.21. Be not ouercome of euill, but ouercome euill with goodnes. II. By following after peace. 1. Pet. 3.11. Decline from euill, and doe good, seeke peace, and follow after it. III. By courteous answers. Prou. 15. 1. A soft answer putteth away wrath: but grieuous words stir vp anger. 1. Sam. 1.14. Eli said vnto her, How long wilt thou be drunken? put away thy drunkennes from thee. 15. Then Hannah answered, and saide, Nay my Lord, but I am a woman troubled in spirit: I haue drunke neither wine nor strong drinke, but haue poured out my soule, before the Lord. Philem. v. 15. It may be that he therefore departed for a season, that thou shouldest receiue him for euer. IV. By ouerpassing some wants and infirmities in mens words and deedes. Prou. 19.11. It is a mans honour to passe by infirmities. V. By couering thē with silence. 1. Pet. 4.8. Aboue all things haue feruent loue amongst you, for loue coue∣reth a multitude of sinnes. Prou. 17.9. He that couereth transgression, seeketh loue: but he that repeateth a matter, separateth the Prince. VI. By taking euery thing (if it be possible) in the best part. 1. Cor. 13. 5. Loue thinketh none euill.

  This sheweth the lawfulnes of truces, couenants, & other agreements con∣cerning peace, being made to auoid iniuries, maintaine ancient bounds, pro∣cure

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  securitie in traffique, possessions, and iournies, set pensions, commons for cattell, liberties of hunting, fishing, or fouling, and getting fewell, or other ne∣cessaries for publike commodities, if there be no vnlawfull conditions annex∣ed vnto the same. And we may make this couenant not onely with Christians, but for the maintenance of peace, with infidels also. For that which is godly to be performed, is no lesse godly to be promised. But it is a note of true godli∣nes, to be as much as may be, at peace with all men. Therfore to promise peace by couenant, is very godly. We may see the experience of this in the liues of holy men. Gen. 21.22. At that same time Abimelech and Pichol his chiefe cap∣taine, spake vnto Abraham, saying, God is with thee in all that thou doest. 23. Now therefore sweare vnto me here by God, that thou wilt not hurt me, nor my children, nor my childrens children, &c. 24. Then Abraham said, I will sweare. 27. Then A∣braham tooke sheepe and beeues, and gaue them vnto Abimelech: and they two made a couenant. Gen. 31.44. Now therefore come and let vs make a couenant, I and thou, which may be a witnes betweene me and thee. 45. Then Laban said to Iaakob, Behold this heape, and behold the pillar, which I haue set vp betweene me and thee. 53. The God of Abraham, and the gods of Nahor, and the god of 〈◊〉〈◊〉 father be iudge betweene vs: But Iaakob sware by the feare of his father Izhak.

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  II. Concerning his bodie, we are to regard it aliue and dead. Being aliue, we ought if neede be: I. To minister vnto it foode and raiment. Math. 25.41, 42. Depart from me ye cursed into euerlasting fire, which is prepared for the diuell and his angels. For I was an hungred, and ye gaue me no meate, I thirsted, and ye gaue me no drink, &c. 45. In as much as ye did it not to one of the least of these, ye did it not to me. II. To lend our helping hand, when our neighbours bodie is in any daunger. 1. Ioh. 3.16. Hereby we perceiued loue, that he laide downe his life for vs, therefore also ought we to lay downe our liues for the brethren.

  When a man is dead, we ought to commit the dead corpes to the graue, as may appeare by these arguments: I. The instinct of Nature it selfe. II. The examples of the Patriarks, and other holy personages. Abraham buried Sarah. Gen. 23.19. Iaakob is buried by his sonnes. Gen. 50.12. Steuen by religious and de∣uout men. Act. 8.2. III. The Lords owne approbation of buriall, in that he numbreth it amongst his benefits. For the want thereof is a curse. Ier. 22.19. He (vz. Iehoiakim) shall be buried as an asse is buried, euen drawne and cast forth without the gates of Ierusalem. Therefore rather then Moses should be vnbu∣ried, the Lord himselfe did burie him. Deut. 34.5,6. Moses the seruant of the Lord died in the land of Moab, according to the word of the Lord. And he buried him in a valley, in the land of Moab, ouer against Beth-peor, but no man knoweth of his sepulchre vnto this day. IV. There is no dead carkase so lothsome as man is, the which both argueth the necessitie of buriall, and how vgly we are in the sight of God, by reason of sinne. V. The bodie must rise againe out of the earth, that it may be made a perpetuall mansion house for the soule to dwell in. VI. The bodies of the faithfull are the temples of the holy Ghost, & there∣fore must rise againe to glorie. VII. Buriall is a testimonie of the loue and reuerence we beare to the deceased.

  A funeral ought to be solemnized after an honest and ciuil manner: name∣ly, agreeable to the nature, and credit as well of those which remaine aliue, as

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  them which are dead. Concerning the liuing, they must see that I. their mour∣ning be moderate, and such, as may well expresse their affection and loue to the partie departed. Ioh. 11.34. He said, Where haue ye laid him? they answered, Lord, come and see. ••5. Then Iesus wept. And (vers. 36.) the Iewes said, Behold how he loued him. II. They must auoid superstition, and not surmise that funerall ceremonies are auaileable to the dead. Such are the rites of the Church of Rome; as to be buried in a Church, especially vnder the altar, and in a Friars coole. III. They ought to take heede of superfluous pompe and solemni∣ties. For of all ostentations of pride, that is most foolish, to be boasting of a loathsome and a deformed corps. Esai 22. 15, 16. Thus saith the Lord God of hostes, Goe, get thee to that treasurer, to Shebnah the steward of the house, and say, What hast thou to doe here? and whome hast thou here? that thou shouldest here hew thee out a sepulchre, as he that heweth out his sepulchre in an high place, or that gra∣ueth an habitation for himselfe in a rocke.

  To this commandement belongeth these duties: I. Before the vintage or haruest, w••••ught to permit any man, for the repressing of hunger, to gather grapes, or ••••ucke off the eares of corne in the field. Deut. 23.24,25. When thou commest into thy neighbours vineyard, then thou maist eate grapes at thy pleasure, as much as thou wilt: but thou shalt put none in thy vessel. When thou commest into thy neighbours corne, thou maist plucke the eares with thine hand; but thou shalt not mooue a sickle to thy neighbours corne. Math. 12. 1. Iesus went on the Sabbath day through the corne, and his Disciples were an hungred, and began to plucke the eares of the corne, and to eate, &c. II. In the vintage, and time of haruest, we ought neither to leaue the trees naked of grapes, nor rake vp after the reaping, eares of corne: but to leaue the after gatherings for the poore. Leu. 23.22. When you reape the haruest of your land, thou shalt not rid cleane the corners of thy field when thou reapest: neither shalt thou make any after gathering of thy haruest: but shalt leaue them vnto the poore, and to the stranger: I am the Lord your God. Ruth 2.8. Goe to none other field to gather, neither goe from hence, but abide here by my mai∣dens. 7. So shee gleaned in the field vntill euening.

• III. Concerning the soule of our neighbour: I. We must seeke all meanes to winne him to the profession of Christian religion. 1. Cor. 10. 33. I please all men in all things, not seeking mine owne profit, but the profit of many, that they might be saued. Hebr. 10.24. Let vs consider one another, to prouoke vnto loue and to good workes. II. We must liue amongst men without offence. 1. Cor. 10.32. Giue no offence neither to the Iewes, nor to the Grecians, nor to the church of God. 1. Cor. 8.13. If meate offend my brother, I will eate no flesh while the world standeth, that I may not offend my brother. III. The light of our good life, must be as a lan∣terne to direct the waies of our neighbours. Act. 24.14. This I cōfesse vnto thee, that after the way (which they call heresie) so worship I the God of my fathers, be∣leeuing all things which are written in the Law and the Prophets, 15. And haue hope towards God, that the resurrection of the dead, which they themselues looke for also, shall be both of iust and vniust. 16. And herein I endeauour my selfe to haue alway a cleere conscience toward God, and toward men. IV. If our neighbour offend, we are to admonish him. 1. Thess. 5.14. We desire you, brethren•• admonish them that are vnruly: comfort the feeble minded: beare with the weake: be patient to∣wards

• all men. V. If our neighbour runne the waies of Gods commaunde∣ment (as Dauid speaketh) we ought to encourage him in the same.
• ...

  VI. Wee may referre such things vnto this commandement, as appertaine to the peculiar preseruation of euery seuerall mans life: 1. Recreation, which is an exercise ioyned with the feare of God, conuersant in things indifferent, for the preseruation of bodily strength, and confirmation of the minde in ho∣lines. Eccles. 2.2. I said of laughter, thou art madde, and of ioy, what is this that thou doest? Esay. 5.12. The harpe, violl, timbrell, & pipe, and wine, are in their feasts, but they regard not the worke of the Lord, neither consider the works of his handes. 1. Cor. 10.7. Neither bee ye idolaters, as were some of them, as it is written: The people sate down to eate and drinke, & rose vp to play. Luk. 6.25. Wo be to you that laugh: for ye shall waile and weepe. Deut. 12.7. There ye shall eate before the Lord your God, and ye shall reioice in all that you put your handes vnto, both ye and your house∣holds, because the Lord thy God hath blessed thee. To this end hath the worde of God permitted shooting. 2. Sam. 1.18. He bade them teach the children of Iudah to shoot, as it is written in the booke of Iashur. And musicall consort. Nehem. 7. 67. Besides their seruants and maides which were seuen thousaud, three hundreth, and seauen and thirtie: they had two hundreth and fiue and fortie singing men, and singing women. And putting forth of riddles. Iudg. 14. 12. Sampson said vnto thē, I will now put forth a riddle vnto you, and if you can declare it me within seuen daies of the feast, and finde it out, I will giue you thirtie sheetes, and thirtie change of gar∣ments. 13. And they answered him, Put forth thy riddle that we may heare it. 14. And he saide vnto them, Out of the eater came meate, and out of the strong came sweetnesse: and they could not in t••ree daies expound the riddle. And hunting of wild beasts. Cant. 2.15. Take vs the foxes, the little foxes which destroy the vines: for our vines haue small grapes. Lastly, the searching out or the contemplation of the works of God. 1. King. 4.33. And he spake of trees from the cedar tree that is in Lebanon, euē vnto the hyssop that springeth out of the wal: he spak•• also of beasts, and of foules, & of creeping things, and of fishes. 2. Phisicke, the vse whereof is ho∣ly, if before the receit of it, a man craue remission of his sinnes, and repose his confidence only vpon god, not vpon the means. Math. 9.2. And lo, they brought vnto him a man sicke of the palsie, lying on a bed. And Iesus seeing their faith, said to the sicke of the palsie, Sonne, be of good comfort, thy sinnes are forgiuen thee. 6. The•• he said to the sicke of the palsie, Arise, take vp thy bed and walke to thine house. Ioh. 5.5. A certaine man was there, which had beene diseased eight and thirtie yeares. 8. Iesus said vnto him. Take vp thy bed & walke. 14. After that Iesus found him in the temple, and said vnto him, Beholde, thou art made whole: sinne no more, least a worse thing come vnto thee. 2. Chro. 16.12. And Asa in the nine & thirtieth yeare of his raigne was diseased in his fecte, and his disease was extreame: yet he sought not to the Lord in his disease, but to the Phisitiās. 3. Auoiding of an iniury, offered by some priuate person: this, if it be against an vnruly and vnstaied aduersarie, and the defense be faultlesse, is very lawfull, and is so farre from a priuate reuenge, that it is to be accounted a iust defence. The defence is then faultlesse, when a man doth so assault his aduersarie, as that he neither purposeth his owne reuenge, or his enemies hurt, but onely his alone safetie from that imminent danger.

  A doubt. Whether may a man flie in the plague time? Answer. Such as

• ...

  bee hindered by their calling, may not; as, Magistrates, and Pastoures, hauing charge of soules: yet free men not bound by calling, may. Reasons. I. A man may prouide for his owne safetie, if it be not to the hinderance of another. II. A man may flie warres, famine, floudes, fire, and other such daungers: there∣fore the plague. III. There is lesse daunger of sicknesse, the more the multi∣tude of peeple is diminished. Obiection. I. To flie, is a token of distrust. Answer. This diffidence is no fault of the fact, but of the person. II. It is offensiue. An∣swer. The offence is giuen, not taken. III. To flie, is to forsake our neighbour against the rule of charitie. Answer. It is not, if kinsfolke and Magistrates bee present. IV. Men are to visit the sicke by Gods appointment. Answer. Lepers were excepted among the Iewes: and so likewise they in these daies which are infected with a disease; answerable to the leprosie, namely, if it be dangerously contagious.