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TAking in hand to expound the Mo¦rall lawe, first, hée sendeth before certaine general things frō the 1. to the 5. secondly, he setteth downe thrée obser∣uations from the sixth to the twelfth, thirdly hée expoundeth the lawe from the 13. to the 50. last of al he sheweth to
what ende the vniuersall lawe belon∣geth, that is, not onely to teache rudi∣ments, but also perfection, from the 51. to the 59.
The lawe was written to teache vs more fully and perfectly, that profitable and holsome knowledge both of GOD and of our selues, wherein the natural lawe did instructe vs weakely and darkely.
2 The Law therefore doeth deliuer vs a knowledge both of GOD and of our selues, that of the first wee may learne that God of right holdeth the place of a Father and Lorde towarde vs: He delighteth in righteousnesse and vprightnesse, but he abhorreth wicked∣nes, both which being laide, that must necessarily follow, that with vnweeri∣ed labour, wée flée disquietnesse, and o∣bey righteousnesse, howsoeuer we as wasted detters, bée not able to pay.
3 By the other we beholde our filthi∣nesse and weakenesse, that being decea∣ued and ashamed in our selues we may séeke some other helpe.
4 From hence it commeth and from
no other place, that God, not contented to haue set before vs naked preceptes, hath also ioyned promises and threat∣ninges, and both not only conteine earthly and momentary thinges: but also heauenly and eternall. To con∣clude, the threates and ordinances doe signifie Gods soueraigne purenes that can abide no iniquitie, but the promises doe both witnesse his loue to righteous∣nesse & his bountifulnesse towards vs.
5 But whereas the Lorde geuing a rule of perfect righteousnesse, hath ap∣plied all the parts thereof to his owne wil, therin is declared al fained works of vanitie, and a prophanation of true righteousnesse not to bée suffered; and that same approueth ye things that are prescribed: séeing that obedience ought to be the mother & spring of al vertues.
6 Now he commeth to obseruations, the first wherof he would haue that we determine that ye life of man is instru∣cted in the law, not only too o••tward honesty, but also to the inward & spiri∣tuall righteousnes: and herein he dispu∣teth from the cōmandements or lawes
of Magistrates.
7 This he confirmeth by Christs au∣thorite.
8 The second note is, that there is al∣waies more conteined in the comman∣dements & prohibitions, then is by the words expressed, yet so that we haue it, not as a Lesbian rule to make of euery thing what we list, but to search the end of the commandement, till wée finde what the Lawgiuer doth properly wit∣nesse doth please or displease him, then also that by him, wée may bée led to a contrary reasoning.
9 If it be prohibitorie it doth not on∣ly forbid euill, but also doth manifestly command contrary dueties. This doth Christ himselfe plentifully & plainely teach, when he bringeth back all ye com∣mandements of ye law to Loue, which is much more greater then not to kill, not to hate, or any such like.
10 And therefore God hath set down that which is most wicked in euery kind of transgression, to shew what ab∣homination there is in euery one.
11 The third point is, that the law is
rightly & aptly diuided into two tables: the first whereof conteineth religion, without which nothing can stand per∣fect; the other charitie to our neighbor.
12 Moreouer into ten commaunde∣ments: whereof the first foure are of the first table, the sixe other he assigneth to the second table.
13. 14. 15 Now expounding seuerally the commandements of the lawe: hée sheweth to what end the preface is pre∣fixed in the beginning, that is to say, to deliuer the lawe from contempt: and to this end he vseth thrée argumentes. For to this ende is it, that first hee ta∣keth from them the power and right of the swoorde: secondly he setteth be∣fore them the promise of grace: Last of all by calling to minde of a newe bene∣fite to binde them to him only.
16 The first commandement hath not only this end, that god alone should haue preheminēce amōg the people: but also doth commande, first, that al impi∣etie and superstition be taken héede of; secondly that God may be worshipped with true endeuour of pietie.
17 In the second cōmandement there are two parts, the first restraineth our libertie: that we presume not to make subiect, or by any forme represent God who is incomprehensible: The seconde part forbiddeth vs to honor any Image for religions sake.
18 The penall ordinance, which fol∣loweth, is set to shake of our sluggish∣nesses: and the Lorde doth induce vs to himselfe being clothed and set out with foure titles, strange, ielouse, a seuere re∣uenger and merciful, where also he spe∣cially speaketh of feruent ielousie.
19. 20 In what sense it is to be taken, first, yt he saith, he wil visit the iniquitie of the fathers vpon the children, to the thirde and fourth generation. When the Lord taketh away from the house of the wicked, his grace the light of the trueth & other helpes of saluatiō: in this that the children being blinded & forsa∣ken of him doe goe on in the steppes of their fathers, they susteine curses for their fathers offences. But in as much as they are put too temporall myste∣ries, and at last to eternall destruction,
of they are punished by the iust iudge∣ment of God, not for the sins of others, but for their owne iniquitie.
21 Moreouer in what sense that also is to be vnderstood of enlarging ye mercy of God to a thousand generations.
22 The end of the third cōmandemēt is, that we should take héede of all pro∣phanation of Gods maiestie, & that we reuerence him with holy worship: but those things which belong to this com∣mandement, may be diuided into thrée partes: that is to say, that we worship God himselfe, & his mysteries and his workes with all reuerence. Therefore this cōmandement doth condemne vt∣terly magicall arts, but here is namely intreated of an oth, because therein the frowarde abuse of Gods name is most detestable.
23 But hee intreateth not héere of cursings, which conteine manifest re∣proch against god (as things which are vnméet to be reckoned amongst others) but of an oth: that is, of taking God to witnesse, to confirme the trueth of our speach, which if it be rightly vsed, ought
to be counted a kinde of godlie worship, if not, a wicked prophanation thereof.
24 But herein we offend 2. waies: first, if in calling ye Lord to witnes, we forswere our selues, & so reproch him.
25 Or when in vsing any super∣fluous othes wee make him vile and contemptible: Moreouer if in his stéed we put in our othes the holy seruantes of God or some other thing, whosoeuer will make promise of any thing by an oth, he diligently doeth, or at leastwise séemeth to labour that the trueth which lieth hidden, shuld come vnto light. But forasmuch as he cānot do it of himself, bicause he séeth no credit is giuen to him of the hearers, hée setteth his minde in calling to recorde of some true wit∣nesse: but heere it must néedes come into minde that man is a Lier, and all other things, corrupt and wicked, so that ye trueth can be found in none but in god only. Herevpō it cōmeth to passe by good reason ye honest & godly mē, so oft as néed requireth, do reuerētly call god to witnes, & coūt it a hainous offēce to appoint any other thing in his place.
26 Hee vseth thrée argumentes a∣gainst
the Anabaptists which detest all othes without exceptiō, because Christ said, Swere not at al. first bicause Christ cannot be contrary to his father, that he should forbid or condemne the same which his father permitteth and com∣mandeth. Moreouer by enterpreting ye place. There is only forbidden vaine othes: and where it is saide, Swere not at all, this worde All, is referred not to Swere, but to the formes of othes: nei∣ther doth Christ in that place where he forbiddeth them to swere by heauen & earth, and Ierusalem, speake it to cor∣rect superstition, as some men falsly think, but he rather confuteth their so∣phisticall subtiltie, which thought it no fault babblingly to throwe out indirect othes, as thogh they spared ye holy name of God wt is ingrauē in al his benefits.
27 Last of all by the example of Christ & his Apostles. Not onely, pub∣like othes are lawfull, but also priuate, adioining offences which ye law prescri∣beth, which are there also recited.
28 The fourth cōmandemēt tendeth to this end, yt we being dead to our own affections, should be busied in the medi∣tation
of the kingdome of God, and to the same meditation shoulde be exerci∣sed by such means as he hath ordeined, yet it hath a peculiar & seueral cōsidera∣tion frō the rest, because in some respect it is shadowish, and therfore abolished with ye other figures: neuertheles there may be thrée causes assigned of this cō∣mandement: first, God ment vnder a fi∣gure to set out to the people of Israell the spirituall rest, whereby the faithful ought to ceasse from their own workes that they might suffer God to work in thē, secōdly to haue one appointed day to méete together, to heare the law, and execute ye ceremonies, or at least to be∣stow it to the meditation of his works: thirdly for seruants that liued vnder go∣uernment of others.
29 The shadowing of the spirituall rest, was the principal point in the sab∣both, wherin is shewed that God is our sanctifier, whereupon this followeth that wée must kéepe holy day, least wée hinder God working in vs.
30 If any man require some secrets significatiō in the nūmber seuen: the meaning is that the Lord by the seuēth
day pointed to his people the future perfection of the Sabaoth in the laste day: whereby our whole lyfe might by continuall meditation of the Sabaoth aspire to this perfection.
31 If any man mislike this secret ob∣seruatiō of the number, as a matter too curious, and had rather take it more simply: it maketh small matter: so that the Mysterie remayne which is therein principally set foorth, concerning that perpetuall rest of workes: yet so that the superstitious obseruing of dayes ought to be farre from Christians.
32 The two latter are the causes wherby we are enduced, the Iewes Sa∣both being abrogated, to obserue the se∣uenth day, first because necessitie requi∣reth that at appointed dayes we méete together to heare the worde, to break•• the mystical bread, and to publike prai∣ers. Moreouer, that to seruants and la∣bourers, yea & to cattell also, be graun∣ted their rest from their labour.
33 Against certaine vnquiet Spirits which at this day complaine that Chri∣stian people are mainteyned in Iuda∣isme, because there is kepte some obser∣uing
of dayes.
34 The old fathers haue not without choice put in place of the Sabboth day the day that we call Sunday: although superstitious necessitie ought héere also to be farre of: which shalbe, if it bee re∣ferred to the only obseruing of disci∣pline, and of well setled order.
35 The ende of the fift commande∣ment is, that we reuerence them whom the Lord hath set ouer vs, and that we yéelde to them, honour, obedience and thankefulnesse: wherevpon it follow∣eth, that it is forbiddē vs, to withdraw any thing from their dignitie, either by cōtempt obstinacie, or vnthankfulnes: and to what end he maketh mention of father and mother only.
36 It maketh no difference whether they be worthie or vnworthie, to whom this honor is yéelded. where also is con∣firmed that those thrée kindes of honour are due to him.
37. 38 To what end the promise is ad∣ded, and in what sense it is to be taken and how farre also wee must obey our elders. But I think that this promise is
not only to be extended to euery singu∣lar person, but much more to euery one vniuersally. As this may be ye meaning besides the common sense, that they shal haue a happie state of a common welth, so long as they obey their Magistrates: but then shall they haue it most mise∣rable, so sone as they breake this com∣maundement which after happened to the Israelites, as all men know.
39 This is the summe of the sixte commandement, that not only all out∣ward violence and wrong, but also an∣ger, hatred, and inwarde desire to hurt: but of the contrarie parte, euerie one ought to meditate in his mynde, and procure with all his power, the health, safetie, and quiet, of euery one. Séeing that of anger & murder riseth murder. When namely, he forbiddeth this, hée doth manifestly forbyd all those things also, from whence they are wōt to take beginning. Moreouer, if he kill, which when he can saue, doth not saue: and no man saueth, whom either he hateth, or doeth not loue: hereby also it follow∣eth, that we are murtherers also of
all them whome eyther we hate or doe not loue. And to this rule is the mea∣ning of the thrée Chapters next follow∣ing to be required.
40 But of this thing there are two causes (to speake nothing héere of the arguments which may be drawne frō our redemption in Christ) that is, be∣cause man is both the image of GOD and our fleshe.
41 The summe of the seuenth com∣mandement is, that we be defiled with no vncleannes or lustful intemperance of the flesh: and that we chastly and con∣tinently order all the partes of our lyfe: but chiefly seeing the Lorde helpeth vs in this behalfe when he instituted mar∣riage.
42 The gift of continencie is only in the hande of God: to some men altoge∣ther denied, to other graunted, but for a tyme.
43 So long euery man may abstaine from marriage, as he shall be méete to liue to kéepe single estate: if he goe be∣yond, he striueth with God, and nature appointed by him.
44 Maried folks also must take héed, that they lose not the raynes to filthie lust, so that they ought rather to bée compted adulterers of their wiues, thē husbands: to conclude in this comman∣dement is condemned whatsoeuer they offende in minde, with their eyes, or with wanton attyre, or with the tonge, or with immoderate vse of meate or drinke, against the lawes of chastitie. To this place doeth belong this, either to giue eare to filthie talke, to liue idle∣ly, to make a shewe of single lyfe, to re∣fuse mariage, when thou canst not liue chastly, & what so euer may be thought, whereby incontinency may ryse, or oc∣casion to pollute the same.
45. 46 The summe of the eight commaundement is, that we gape not after other mens goods, and therfore we are commaunded euery man to employ his faythful trauell, to preserue to each man his owne goods, and not that on∣ly, but whome we sée falne in pouertie, to communicate to their necessities, and in summe to paye what so euer, that which euery one in his order and place,
either priuate or Magistrate, oweth to his neighbours.
47. 48 The ende of the nienth com∣maundement is, that we neither hurt any mans name eyther with flaunders or false reportes, nor hinder in his goods by lying. Finally, that we hurt no man by lust to speake euil, or to be busie, but that we employ our faithfull endeuour to euery man, as farrefoorth as is law∣full, in affirming the trueth, to de∣fende the safetie both of his name and goods.
49. 50 The end of the last comman∣dement is, that no thought créepe into vs which may moue our myndes with a concupiscence hurtfull and turning to an others losse, but whatsoeuer wée conceaue, purpose, will, or studie vp∣on, be ioyned with the benefite and com∣moditie of our neighbours. And this commaundement may easily bée distin∣guished by a distinction of purpose and concupiscence (which yet on the other side ought to differ from a naked phan∣tasie. They also doe foolishely, which
deuide this commaundement into two partes.
51 The ten Commaundementes be∣ing nowe expounded, hée sheweth to what end the whole lawe doeth belong: that is, to the example of pure godlines, to the fulfilling of righteousnesse: not to deliuer only the rudimentes and first introductions of righteousnesse.
52 Where as Christe and the A∣postles in rehearsing the summe of the Lawe, doe leaue out the first Table: and stande onely vppon the seconde, they do it to this end, because therein is more perceyued the studie of ryghte∣ousnesse and integritie, than in the first.
53 Yet it is not more auailable to the Sonne of righteousnesse to lyue innocently with men, then with true godlinesse to honour God. But because a man doeth not easily kéepe charitie in all pointes, vnlesse he earnestly feare GOD: therefore it is thereby proued
that he hath godlines also.
54 Then at length shall our lyfe bée well ordered to Gods will, and the rule of his lawe, when in all points it shall be profitable to our brethren. we are far from graunting the chiefe partes to self loue, with the Sorbonist Sophisters.
55 And although as euery one is most neare vs, so ought we more familiar∣ly to helpe them with our endeuours: yet the most straunger and euery kinde of man is to be imbrased without excep∣tion, with one affection of charitie: and therfore it is méete that we cast not our eyes vpon men, but vpon God.
56 The schoolemen therfore in these things haue two wayes bene swallow∣ed vp from the right way: First because of the commaundements touching not desire of reuengement & louing of our e∣nemies, they haue taken counsell: po∣sting ouer their necessary obedience, not to all Christians, but to Monkes only.
57 It is shewed by the Scriptures and the Fathers, that they are therfore to be blamed, in this name, and both do confute the reasons they alledge (that
is) because they are too heauy & waigh∣tie: Moreouer because it becommeth not Christians which are vnder the law of grace, to be tied with so straight a bond. The Monkes ascribe the place of Ma∣thew, Loue your enemies, &c. to them∣selues only: and so belike send all other Christians to the Gentiles and Publi∣cans. For Christ saith, if they be friend∣ly to your friends, &c. So we shall be in good case no doubt, if the title of Christi∣ans be left vnto vs, and the inheritance of the kingdome of heauen taken from vs. Augustine sayeth, When the Lorde forbiddeth to commit fornication, he no lesse forbiddeth to touche the wyfe of thine enemy, then of thy friend: When hée forbiddeth theft, hée giueth leaue to steale nothing at all, eyther from thy friend or from thine enemies. But these two, not to steale, and not to commit fornication, Paule bringeth within the compasse of the rule of Loue, and tea∣cheth that they are conteyned vnder this Commaundement, Thou shalte loue thy neighbour as thy selfe.
58 Moreouer because they call it ve∣niall sinne, both secrete vngodlinesse which is agaynst the first table, and al∣so the directe transgressyng of the last Commaundement, both are confuted, by playne reasons, first seuerally:
59 Moreouer ioyntly: and there is no veniall sinne but that in the electe, and that not of the nature thereof, but because they obtayne pardon by Gods mercy all other are mortall.
Eze. 184.10. Leuit. 26.4. Deut. ••8.1.
Deut. 12.8. Deut. 4.11.
Rom. 7.14.
Matth. 5.21.
Matth. 22.1••. Luke. 10.27.
Rom. 11.36. Iere. 31.33. Matth. 22.32. Deut. 7.6. Leui. 19.2. Exo. 3.6. Amos. 12. Psalm. 80.2. Esay. 37.16.
Deut. 4.15.
Iere. 3. Oze. 2.
Eze. 18.20. Iare. 32.18. Esay. 39.7. Eze. 18.20.
Gene. 17.7. Pro. 20.7.
Es. 19.18. Iere. 5.7. Sopho. 15.
Leuit. 19.12. Iohn. 9.24. 1. Sam. 14. 2. Cor. 12.3.
Matth. 5 34. Iac. 5.12. Exo. 22.11. Iohn. 7.16.
Heb. 6.16. Gene. 214. Ruth. 3.13 1. King. 18.1••.
Number 23.22. Eze. 20.21. Iere. 17.12.27. Exo. 31.13. Nehe. 9.14. Eze. 20.12. Heb. 3.13.
Esai. 66.23. 1. Cor. 15.38.
Esai. 58.13. Rom. 6.4. Col. 2.16.17.
Deu. 5.14. Ex. 25.12. 1. Cor. 14 40.
Col. 2.16. Gal. 4.10. Rom. 14.5. 1. Cor. 16.2.
Esai. 1.13.58.13
1. Tim. 5.17.
Ex. 21. Leui. 20.9. Leui. 10.9. Pro. 10.10. Deut. 21.1••. Mat. 15.4. Ephe. 5.1. Col. 3.20.
1. Ioh. 3.15. Mat. 5.22.
Mat. 19.12. Cor. 7.7.
1. Cor. 7.2.9. 1. Cor. 6.24.
〈◊〉〈◊〉. 23.1. Leui. 19.15.
Deu. 10.12. Deu. 6.5. & 1••.13. Matt. 22.37. Rom. 13.10. 1. Tim. 1.5.
Mat. 5.13. Mat. 19.2••
Psa. 1••.2. Eph. 1.5. Col. 3.14. Rom. 13.8. Gal. 5.14. Mat. 7.12.
Mat. 5.46.
August. de doc••••. Christi. Cap. 30.
Rom. 13.••
Rom. 6.23.
Mat. 5.19. ••ze. 18 20. Rom. 6.23.