The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham,…The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham,…

But before we come to the particular discourse of the reasons, generally let us consider why this commandment is in words larger, in reasons fuller, than any other commandment.¹ If we take a view of the whole law, we may observe how the Lord hath set down six precepts in many words, and four nakedly in bare words, as the 6. the 7. the 8. and the 9. why then are the first five commandments so apparelled with reasons, and the last so dilated by a special amplification; the other four being so brief and so naked? Certainly the Lord and law-giver foresaw, that unto these four, men would easily be brought to yield: and we see how the very Heathen have freely granted them, the Philosophers have fruitfully written of them, all civill righteous men do earnestly maintain them: and to be brief, common honesty counteth him no man that will murder, he is thought beastlike that defileth his body, outward civility condemneth a thieves, and the common sort of men mislike a backbiter and slanderer. Again, he knew in his eternal wisdom, how the first five would neither in reason so soon be admitted, nor in affection so easily embraced: and therefore to meet with the subtlety of mans nature, and corruption of mans heart, they are set down more piercingly. This we shall see in the first and last commandments of the second table. In the first, when the Lord had commanded honour to² be given to parents, he enforceth his commandment with annexing a promise of long life, and why? even judgement herein is much corrupted. For many there are who granting the inconveniency and vileness of murder, adultery, and false witness bearing, yet deny the necessity & the excellency of Magistracy. Yea, and albeit in judgement many men yield to the reason thereof: yet is not the equity thereof so soon in affection embraced: for experience of all ages proveth, that the corrupt nature of man is most hardly brought to be subject, and these last miserable days can witness the same more especially, wherein men are grown to be without natural affection. Not without cause therefore is this precept fenced with reason.

But before we come to the particular discourse of the reasons, generally let vs consider why this commandement is in words larger, in reasons fuller, than any other commandement.¹